An Elucidation of Psalm 8 While contemplating the above passage and presenting it with thorough analysis, I was led to the awareness that based on some of the above concepts, explanation can be provided for one of the psalms, Psalm 8. That psalm contains the verse,11. Tehillim 8:4. “When I behold Your heavens, the work of Your fingers, the moon and stars that You established.” Significantly, although the psalm mentions the moon and the stars, it does not mention the sun. True, it could be said that the sun is included among “the stars.” Alternatively, as Rav Avraham ibn Ezra explains, citing other commentaries, the sun is alluded to by the phrase,2Ibid. 8:2. “You have placed Your glory.” It could be said that this phrase refers to the sun, for it is the largest created being and hence, it is appropriate to describe the sun as “Your glory.” Nevertheless, in contrast to the moon, the sun is not mentioned explicitly by name. As such, my heart tells me that this psalm refers to the diminishment of the moon as described in the Midrashim explained above, as will be elucidated with God’s help.
To quote the entire psalm:To the conductor, on the gittis, a psalm of David: God, our Lord: How glorious is Your name throughout the earth, for You have placed Your glory above the heavens! Out of the mouths of babes and sucklings, You established strength because of Your foes, to silence an enemy and one who seeks revenge. When I see Your heavens, the work of Your fingers, the moon and the stars that You established, I cannot but wonder, what is man that You have been mindful of him, a mortal that You have designated him for attention! You made him but slightly less than the angels, and You crowned him with honor and splendor. You have made him ruler over Your handiwork, placing everything beneath his feet, flocks and cattle, all of them, and also the beasts of the field, the fowl of the heavens, the fish of the sea; he who travels the paths of the seas. God, our Lord: How glorious is Your name throughout the earth!
Our Sages3Midrash Tehillim 8:8 (Buber ed.). explained that the word gittis is an allusion to the prophecy of Yeshayahu:4Yeshayahu 63:2-4. “Why is Your clothing red, and Your garments like [those of] one who trod in a wine press? A wine press I trod alone… For a day of vengeance was in My heart, and the year of My redemption has arrived.” Like all [of Yeshayahu’s] prophecies beginning from the prophecy,5Ibid. 40:1. “Comfort you, comfort you, My people” and onwards, this prophecy focuses on the Ultimate Future. [According to] the simple understanding [of the verses] of the psalm under discussion – with the exception of the phrase, “to silence an enemy and one who seeks revenge,” as I will explain – it does not appear to refer to the Ultimate Future. Nevertheless, it is fitting to proceed to explain how the entire psalm refers to the Ultimate Future. In that way, the words of our Sages6I.e., the interpretation of Midrash Tehillim cited above. – though they do not require support or proof – will be further understood and apparent. [To explain the psalm verse by verse:]
God, our Lord…. – The difficulty with this verse is apparent. How does “placing Your glory above the heavens” lead to “Your name [being] glorious throughout the earth”? Our Sages already focused on this [matter], explaining that [this verse] alludes to [the request] the angels [made] at [the time of] the Giving of the Torah.7Shabbos 88b relates that at the time of the Giving of the Torah, the angels requested of God, “Place Your glory above the heavens,” i.e., “Grant ‘Your glory’ – the Torah – to heavenly beings – the angels.” I maintain that – consonant with the simple meaning of the verse – the intent is: “How glorious and powerful will Your name be throughout the earth when You place Your glory above all the heavens and their hosts!” How will God’s glory become apparent over the heavens? By disrupting the celestial order from the pattern that was decreed. This certainly [reflects] glory. This verse uses the word hodcha, which we have translated as “Your glory.” [However, hod] can also mean “strength”, as Ralbag interprets the verse,8Iyov 39:20. “The power (hod) of His sneezing is awesome.”
Out of the mouths of babes and sucklings…. – Our Sages9Sotah 30b. understood this verse as referring to [the infants who joined in the recitation of] the song [sung in appreciation of the crossing of] the Sea of Reeds. However, according to my understanding, the [words olelim v’yonkim, which are commonly translated as “babes and sucklings,” should be understood differently. I posit that] the word yonkim should not be understood as “sucklings,” i.e., [as referring to] infants who nurse from their mothers, but [instead] as referring to young children of more advanced ages. Indeed, our Sages10For instance, in Shabbos 134a. See also Yoma 75b, Sukkah 46b. use the term ינוקא, yanuka, to refer to a young child. Similarly, Rashi11In his commentary to Tehillim 8:2. interprets עוללים, olelim, [which is commonly translated as “babes,”] as referring to mankind as a whole, [interpreting the verse as follows: In Your great humility, You established strength from the mouths of olelim and yonkim, i.e., You caused Your presence to rest in the Beis HaMikdash and You ordained that Your strength would be acknowledged by the kohanim and the Levites, who are mortals who grow in filth, like babes and sucklings, as reflected by the verse,12Iyov 16:15. ‘I soiled (olalti) my radiance with dust.’ [Similarly,] all young children are called olelim because they are [live in] filth.” In the same vein, yonkim can be interpreted as referring to young children, as our Sages employ the term. This is closer to the simple meaning of the term. Rashi understands the verse as referring to [God’s] presence in the Beis HaMikdash, where the kohanim and Levites sing before Him. [Therefore, Rashi] cannot understand olelim [as referring to children, since children do not serve in the Beis HaMikdash. Rashi must therefore use the word as a metaphor for mankind as a whole]. However, I understand olelim and yonkim as referring to children of a slightly advanced age. [This understanding is reflected by one opinion] in the Midrashic understanding of this verse. As Midrash Tehillim [comments on the above verse]: One [Sage] understood olelim as referring to infants in their mother’s womb, as reflected by the verse,13Ibid. 3:16. “Like fetuses (olelim) that never saw light.” Another [Sage] understands olelim as referring to infants that have emerged from the womb, as reflected by the verse,14Eichah 4:4. “Infants (olalim) asked for bread.”
6
וּלְפִי דַרְכִּי יִתָּכֵן מְאֹד, שֶׁכֵּן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ברכות מ. סנהדרין ע:) שֶׁהַפְּרִי שֶׁאָכַל אָדָם הָרִאשׁוֹן חִטָּה הָיָה. שֶׁאֵין דַּעַת בַּתִּינוֹק עַד שֶׁיֹּאכַל לֶחֶם בבברכות שם איתא וז"ל: דתניא אילן שאכל ממנו אדם הראשון, רבי מאיר אומר גפן וכו', רבי נחמיה אומר תאנה היתה וכו', רבי יהודה אומר חטה היתה, שאין התינוק יודע לקרות אבא ואמא עד שיטעום טעם דגן. ופרש"י: שאין התינוק יודע לקרא אבא ואמא - וזה נקרא עץ הדעת., וְיִהְיוּ הָעוֹלָלִים הַשּׁוֹאֲלִים לֶחֶם, שֶׁנִּכְנַס בָּהֶם דַּעַת וִיכוֹלִים לְדַבֵּר, וְאָז חַיָּב הָאָב לִלְמוֹד בְּנוֹ "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה וגו׳" (דברים לג ד) וּפָסוּק רִאשׁוֹן מִפָּרָשַׁת שְׁמַע, כִּדְאִיתָא בְּסוֹף פֶּרֶק לוּלָב הַגָּזוּל (סוכה מב.). וְאָמַר "מִפִּי עוֹלְלִים", הַשּׁוֹאֲלִים לֶחֶם וְנִכְנַס בָּהֶם דַּעַת וִיכוֹלִים לְדַבֵּר. וְכֵן הַיּוֹנְקִים, כְּעִנְיַן "הַאי יְנוּקָא". וְכֵן "אָמַר לֵיהּ לִינוּקָא פְּסֹק לִי פְּסוּקָךְ" (חגיגה טו). מִפִּיהֶם עֹז וְכֹחַ הַזֶּה, שֶׁכֵּן מַה שֶּׁהַשֵּׁם יִתְבָּרֵךְ מְשַׁדֵּד הַמַּעֲרָכָה, הוּא מִצַּד קִיּוּם הַתּוֹרָה, שֶׁבְּבִטּוּלָהּ אָמַר (דברים לא יז) "וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל", כְּלוֹמַר, שֶׁיִּהְיוּ נְתוּנִים תַּחַת מִקְרֵי הַשָּׁמַיִם.
According to my understanding, [there is a correlation between these verses]. Our Sages state15Berachos 40a. that “the fruit of the Tree of Knowledge” that Adam ate was wheat, because knowledge is dependent on grain. [The Sages derive this from the fact that] an infant does not acquire knowledge until he partakes of bread. Thus, when “infants ask for bread” and thereby gain knowledge and begin to speak, that is the age at which16Sukkah 42a. “a father is obligated to teach his son the verse, ‘The Torah Moshe commanded us…’17Devarim 33:4. and the first verse of the Shema.” Hence, eating grain generates the possibility that, “Out of the mouths of babes and sucklings, You established strength.” This verse uses the word oz for strength. Oz refers to the Torah, as our Sages state, 18Midrash Tehillim 8:4. “The [sole] meaning of oz, ‘strength,’ is Torah.”Olelim are young children who have enough intelligence to be able to ask for bread. Similarly, the term yonkim is used to refer to children who study Torah, as stated in the several places in the Talmud, e.g.19Chagigah 15a, b. See also Gittin 56a, 68a, and Chulin 98b for other examples where yanuka refers to an older child. “He said to the child (yanuka), ‘Tell me the verse you are studying.’” “Out of the mouths” [of such children] – i.e., because of their Torah observance – “strength is established” for God to disrupt the celestial order [in favor of the Jewish people. Conversely, when the Jews] neglect [Torah observance], God vows,20Devarim 31:17. “I will hide My face from them, and they will be consumed,” i.e., the fate [of the Jews] will be given over to the natural order.
Therefore, Psalm 8 uses the term oz, which is used to describe the strength of the Torah, as our Sages commented21Midrash Tehillim, loc. cit.; Zevachim 116a. on the verse,22Tehillim 29:11. “God endowed His people with oz, strength.” I maintain that the Torah is called oz [and identified with strength] because it generates the power to disrupt the natural order. For when the Jews carry out God’s will they amplify God’s power, as alluded to by the verse,23Tehillim 60:14. We have translated the verse according to the understanding of the Midrash, Eichah Rabbah quoted by Tosfos Yom Tov. In a literal context, the verse would be translated differently. “Within God, we will generate power.”24Eichah Rabbah 1:33. The foundation for this structure [of power is the Torah study of young children, i.e., the words of Torah that come forth] “from the mouths of babes and sucklings.” For the Torah study [of young children has a quality that surpasses that of the Torah study of adults], as Abbaye commented,25Shabbos 119b. “[The effects generated by the Torah study of] a voice untainted by sin are incomparably [greater] than those generated by a voice tainted by sin.”
Thus, it was established through “the mouths of sucklings and babes” that God’s name would be “glorious.” [Psalm 8:2 uses the word adir, which we have translated as “glorious.” However, adir can also] mean “mighty” – [i.e., God is mighty] with His glory and His power manifest over the heavens. Why [was it necessary to] request this? “Because of Your foes,” i.e., it is necessary to request that God manifest His glory and His power over the heavens because of His foes.
From the following verse,26Tehillim 8:4. “When I see Your heavens, the work of Your fingers,” another interpretation can be reached. Thus, Tractate Kesubos relates:27Kesubos 5a. Bar Kappara expounded: The work of the righteous is greater than the work of heaven and earth, for regarding the creation of heaven and earth it is written,28Yeshayahu 48:13. “Behold, My hand laid the foundation of the earth and My right hand spread out the heavens,” while regarding the work of the hands of the righteous it is written,29Shmos 15:17. This verse states that the building of the Beis HaMikdash, which is the handiwork of the righteous, motivates God to join in its construction and invest Himself in it with both hands, as it were. In contrast, the verse cited previously states that God made heaven and earth with only with one hand, a lesser degree of involvement, as it were. “The place that You, O God, founded for Your dwelling, the Sanctuary that Your hands, O God, established.” One Babylonian, Rabbi Chiyya was his name, challenged [that statement, noting: It is written:30Tehillim 95:5.] “And His hands formed the dry land.” [In support of bar Kappara, it was said: “Although the term “His hand” is pronounced in the plural,] it is written in the singular.”31The difference between the word yado, “his hand” and yadav, “his hands” is the letter yud. Those supporting bar Kappara were explaining that the verse in Psalm 95 is written yado, as the singular “His hand”, but it is read yadav, “His hands”. As Minchas Shai notes in his commentary to the verse, the Mesorah (“tradition”) does not reflect a difference between the ksiv, the written text of the Tanach, and the kri, the manner in which the verse is read, concerning this matter. Indeed, in our version of Tehillim, the word in question is written ידיו, “His hands”, with the yud denoting the plural. The Shita Mekubetzes suggests that the Gemara informs us that R. Chiyya is a Babylonianto explain the context of the Talmud’s discussion, for the Babylonians did not have accurate knowledge of the exact mesorah regarding when words are spelled one way, but read a slightly different way. [In response, it was said, “The verb,] ‘formed’32Although the English verb “formed” is both singular and plural, in Hebrew verbs are conjugated differently to denote whether they are singular or plural. Psalm 95:5 uses the plural form of the verb “formed”. is plural!” Rav Nachman bar Yitzchak said: “His fingers ‘formed,’ as it is written,33Tehillim 8:4. “When I see Your heavens, the work of Your fingers.” [Since His fingers “formed” a plural form of the verb is used].
Based on the principle stated by bar Kappara – that the deeds of the righteous are greater than the creation of heaven and earth – I will explain this verse and the following ones until the end of the psalm.
The psalmist is saying: Based on the utterances of the babes and sucklings, You established the foundation on which the structure [of all existence] was built. [God did this in a manner that His] glory and strength will cover the heavens and the light [of the celestial order] will not shine forth. [Hence,] the dominion and rule [of the celestial order] will not be manifest upon the earth. The reason for this is that Your heavens are but the work of Your fingers. [Since we don’t know how many of God’s fingers created the heavens,] we can only assume the minimum. Therefore, [we can] infer that the heavens are the work of only one [of God’s hands. In contrast,] the deeds of the righteous are greater, since they – as it were – reflect the work of both of [God’s] hands. Thus, the righteous rule over the work of the heavens. How is this possible? The glory and power of God that is manifest over the heavens is [generated by] the mouths of the babes and sucklings and the deeds of the righteous. True, [as Abbaye taught, “The effects generated by the Torah study of] a voice untainted by sin are incomparably [greater] than those generated by a voice tainted by sin.” Nevertheless, [the effects generated by the Torah study of the righteous – even though] it is not comparable [to that of the children –] is still powerful.
12
וְאָמַר עוֹד "יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה". וּמִדְּשִׁנָּה וְאָמַר "אֲשֶׁר כּוֹנָנְתָּה", וְלֹא הִסְפִּיק בְּמַה שֶּׁאָמַר "מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ", נִרְאֶה מִזֶּה שֶׁהוֹצִיא הַיָּרֵחַ וְהַכּוֹכָבִים מִ"מַּעֲשֵׂה אֶצְבְּעוֹתֶיךָ", אֲבָל אָמַר עֲלֵיהֶם לָשׁוֹן אַחֵר, וְהוּא "אֲשֶׁר כּוֹנָנְתָּה". וְעִנְיַן הַכּוֹנֵן הוּא מַה שֶּׁעַל הָעֲשִׂיָּה, שֶׁכְּבָר נַעֲשָׂה וְכוֹנְנָהּ אַחַר כָּךְ, כְּמוֹ שֶׁכָּתוּב (דברים לב ו) "הוּא עָשְׂךָ וַיְכֹנְנֶךָ" וְנֶאֱמַר (תהלים קיט עג) "יָדֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי". וְכָךְ הָיָה עִנְיַן הַיָּרֵחַ וְהַכּוֹכָבִים. שֶׁהֲרֵי הַיָּרֵחַ לֹא נִשְׁאֲרָה בַּבְּרִיאָה הַהִיא אֲשֶׁר נַעֲשֵׂית מִתְּחִלָּה, שֶׁהָיְתָה גְּדוֹלָה כַּשֶּׁמֶשׁ וְנִתְמַעֲטָה, הֲרֵי שֶׁכּוֹנְנָהּ אַחַר כָּךְ בְּעִנְיָן אַחֵר [מִמַּה שֶּׁהָיְתָה], וְכֵן הַכּוֹכָבִים שֶׁהִרְבָּה צְבָאֵֶיהָ לְפַיְּסָהּ, וְאָמַר שֶׁיִּהְיֶה, שֶׁכְּבָר נִבְרְאוּ הַכּוֹכָבִים, אֶלָּא שֶׁגָּזַר עֲלֵיהֶם שֶׁיֵּצְאוּ וְיִכָּנְסוּ עִמָּהּ, כִּדְאִיתָא (בב"ב) גכן הוא בדפוסים הקודמים ונראה כטעות סופר ומקומו בבראשית רבה כבפנים וז"ל: ואת הכוכבים א"ר אחא משל למלך שהיו לו שני אפוטרופין אחד שולט בעיר, ואחד שולט במדינה, אמר המלך הואיל ומיעט עצמו זה להיות שולט בעיר, גוזר אני עליו בשעה שהוא יוצא תהא כל אוכלסא יוצאה עמו, ובשעה שיהא נכנס תהא בולי ודימוס נכנסה עמו, כך אמר הקדוש ברוך הוא הואיל והלבנה הזו מיעטה עצמה להיות שולטת בלילה, גוזר אני עליה, בשעה שהיא יוצאת שיהו הכוכבים יוצאין עמה, בשעה שהיא נכנסת יהו הכוכבים נכנסים עמה, וכו'. [בִּבְרֵאשִׁית רַבָּה] (ו ד) . וְכָל שֶׁכֵּן, אִם נִבְרְאוּ עַכְשָׁו אַחַר הַמִּעוּט וְלֹא קֹדֶם לָכֵן, שֶׁהָיוּ, אִם כֵּן, הֲכָנָה וְכוֹנְנוּת לַיָּרֵחַ. וְאָמַר, בִּהְיוֹתִי רוֹאֶה יָרֵחַ וְכוֹכָבִים בְּעִנְיָן זֶה הָאָמוּר, הִנְנִי גוֹזֵר אֹמֶר ״מָה אֱנוֹשׁ וגו׳״.
The psalm continues: the moon and the stars that You established. [When mentioning the moon and the stars, the psalmist] changes the word used, stating that You established. [Thus,] the work of Your fingers, stated beforehand, is not sufficient [when discussing the moon and the stars. Hence,] this phrasing implies that the moon and stars are not merely described as the work of Your fingers, but as having been “established”. [The word] “establishing” represents a stage of development beyond “work” (מעשה). After “work” is completed, [the object produced by the work is then] “established.” This is reflected by the phrases,34Devarim 32:6. “He has made you (עשך) and established you,” and “Your hands made me (עשוני) and established me.”35Tehillim 119:73. [A similar motif applies with regard to] the moon and the stars. [After being made, they were established, for the moon] did not remain in the same state as [it was] originally created [i.e., “made”]. Thus, the moon was [originally] the same size as the sun, [but then] it had its size diminished. After [being made, the moon] was “established” in a different form than it was originally. Similarly, the stars were made and then established. [For as part of the] conciliatory [gestures granted the moon], its hosts were increased. [According to the conception that] the stars had already been created, [as part of the gestures to the moon,] God decreed that they would appear and disappear with [the moon], as our Sages stated.36It appears that the citation in the Hebrew text, Bava Basra, is in error and the intent is Bereishis Rabbah 6:4. How much more so [does this apply] if [the stars] were created [only] after [the moon was] diminished and not earlier, thus their very existence serves as an “establishment” of the moon. [Thus, since the moon was established] in this manner, the psalmist said, “Since I see the moon and the stars as they have been established, I declare: What (מה) is man…!”
[In this verse, the word] מה, what, is used as in the exclamation מה אדיר שמך, How glorious is Your name! Similarly, in the phrase מה אנוש, what is man, the word מה, what, [is used] to exclaim a wondrous expression of praise. [The psalmist is saying:] “Just as You established the stars in an effort to placate the moon after it was diminished, so too how great is man, who was also mentioned as part of those gestures, since You declared that the righteous will be identified with the moon.” This verse, What is man that You have been mindful of him, a mortal that You have designated him for attention? refers to Yaakov and David, the two righteous men who are identified with the moon.
In particular, Yaakov is identified with the term אנוש(enosh), [which is the least complementary of the terms used to refer to man. This term is used to allude to] Yaakov, [for Yaakov] was the least prominent of the patriarchs, as he testified regarding himself,37Bereishis 47:9. “The days of my sojourning… have been few and undesirable, and they did not reach the days of my fathers.”
15
וּכְלַפֵּי דָוִד אָמַר "וּבֶן אָדָם", שֶׁשֵּׁם אָדָם הוּא הֶחָשׁוּב שֶׁבְּכָל שֵׁמוֹת שֶׁמְּכֻנֶּה בּוֹ הַחַי מְדַבֵּר, כִּדְאָמְרִינַן בַּזֹּהַר פָּרָשַׁת תַּזְרִיעַ (ח"ג מב ע"א) דוז"ל: תאנא בכמה דרגין אתקרי בר נש, אדם, גבר, אנוש, איש, גדול שבכלם אדם (משום) דכתיב (בראשית א׳:כ״א) ויברא אלהים את האדם בצלמו, וכתיב (שם ט) כי בצלם אלהים עשה את האדם, ולא כתיב גבר אנוש איש.. וְדָוִד חָשׁוּב הָיָה, שֶׁהֲרֵי מָלַךְ עַל יִשְׂרָאֵל, וְנָתַן לוֹ הַמְּלוּכָה לְעוֹלָם. וְיִתְיַשֵּׁב אָמְרוֹ בְּכָאן "וּבֶן אָדָם" וְלֹא הִסְפִּיק כְּשֶׁיֹּאמַר 'וְאָדָם', שֶׁהֲרֵי בְּדָוִד קָמַיְרִי, וְהוּא בֶּן אָדָם הָרִאשׁוֹן, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ילק"ש בראשית רמז מא) הוז"ל: ד"א זה ספר תולדות אדם [ה, א] העביר לפניו כל הדורות הראהו דוד חיים חקוקין לו ג' שעות אמר לפניו רבש"ע לא תהא תקנה לזה אמר כך עלתה במחשבה לפני א"ל כמה שני חיי א"ל אלף שנים א"ל יש מתנה ברקיע א"ל הן א"ל ע' שנים משנותי יהיו למזל זה מה עשה אדם הביא את השטר וכתב עליו שטר מתנה וחתם עליו הקדוש ברוך הוא ומטטרון ואדם, אמר אדם רבש"ע יפיות זו מלכות וזמירות הללו נתונות לו במתנה ע' שנה שיחיה ויהא מזמר לפניך וזש"ה הנה באתי במגלת ספר כתוב עלי. שֶׁדָּוִד הָיָה לוֹ לִהְיוֹת נֵפֶל, וְאָדָם הָרִאשׁוֹן נָתַן לוֹ ע׳ שָׁנָה מִשְּׁנוֹתָיו. וְאַל תִּתְמַהּ שֶׁזֶּה הַמִּזְמוֹר דָּוִד עַצְמוֹ אֲמָרוֹ, שֶׁגְּדוֹלָה מִזּוֹ נֶאֱמַר בִּשְׁמוּאֵל, שֶׁאָמַר גַּם עַל עַצְמוֹ (שמו"א יב יא) "וַיִּשְׁלַח וגו׳ וְאֶת שְׁמוּאֵל", וְקָרָא לְעַצְמוֹ בַּשֵּׁם הַמֻּבְהָק. [וְכָל שֶׁכֵּן] שֶׁיְּפֹרַשׁ כָּאן שֶׁדָּוִד עַל עַצְמוֹ אָמַר, הוֹאִיל וְכִנָּה בְּשֵׁם אַחֵר:
David is described with the term בן אדם (ben adam), [which we have translated as “mortal”. A more literal translation of ben adam is “son of man.”] Adam is the most superlative term for man, as the Zohar, Parshas Tazria,38Zohar, Vol. III, Parshas Tazria, p. 48a. states. Therefore, it is appropriate to use [this term] with regard to David, for he reigned over Israel and the monarchy was given to him for eternity. [However,] David is referred to as ben Adam, “son of man,” and not Adam, “man,” because [in a way,] David was “the son of Adam,” as it were. As our Sages taught,39Yalkut Shimoni, Bereishis, sec. 41. David was destined to be stillborn and Adam, the first man, granted him 70 years of his life. Do not be surprised that David himself authored this psalm [even though it explicitly alludes to him. We see an even more surprising expression of this quality with regard to] Shmuel, who declared,40I Shmuel 12:11. “And He sent Yerubaal, Yiftach… and Shmuel,” referring to himself by name. Here, although David spoke about himself, he did not refer to himself by name, [but instead,] used a different term. [Thus, this verse is less surprising.]
You made him but slightly less than the angels. This [phrase] refers to Yaakov, with whom is associated the verse,41Bereishis 33:20. “And he called it, ‘God, the God of Israel.’” Our Sages42Megillah 18a. interpreted this verse as, “The God of Israel called him [i.e., Yaakov] God.” [This verse uses the names א-ל, E-l, and א-להים, E-lohim to refer to God.] God’s name א-ל derives from His name א-להים; it is only that א-ל is lacking [the last three letters of] א-להים. That lack is merely marginal (“slightly less”) because the additional dimension added to E-lohim is not of primary importance, since the main part of [the name E-lohim] is E-l… This pattern is reflected whenever there is a tosefes, an “additional element,” as in tosefes Shabbos, the additional time added to Shabbos, or tosefes sheviis, the additional time added to the Sabbatical year – [the laws governing] these additional times are not as strict [as those governing the Shabbos or the Sabbatical year themselves. Similarly, the additional dimension added to א-להים is not fundamental.] [This verse continues,] and You crowned him with honor and splendor, referring to David who was granted the honor of kingship and was crowned with43This is reflected by the fact that א-ל and א-להים share the same root letters. “the diadem of their king on his head.”44II Shmuel 12:30.
You have made him ruler over Your handiwork. [This phrase] refers to both [Yaakov and David], and indeed to all the righteous who resemble them, for [the righteous] rule over all existence, as reflected by the verse,45Iyov 22:28. “You will issue a decree, and it will be upheld for you,” [which our Sages understand46See Taanis 23a, Sotah 12a. as implying that God will uphold a decree issued by a righteous man]. Your handiwork refers to heaven and earth, as reflected by the verse,47Yeshayahu 48:13. “Behold, My hand laid the foundation of the earth and My right hand spread out the heavens.”
18
וְאָמַר "כֹּל שַׁתָּה תַחַת רַגְלָיו". נוֹדָעִים דִּבְרֵי הָרַב הַמּוֹרֶה בְּשִׁתּוּף ׳רַגְלָיו׳, שֶׁהַפֵּרוּשׁ, סִבּוֹתָיו. וְאֵצֶל הַשֵּׁם, מְסֻבָּבָיו, כְּמוֹ שֶׁכָּתוּב בְּפֶרֶק יג וּפֶרֶק כח מֵחֵלֶק א׳ ווז"ל: רגל, שם משתתף, וכו'. ויפול גם כן בענין הסבה, ויברך ה' אותך לרגלי, בסבתי, כלומר בגללי. כי הענין אשר הוא בגלל דבר אחר, הדבר ההוא סבה לענין ההוא, וזה נעשה הרבה, לרגל המלאכה ולרגל הילדים. אם כן אמרו ועמדו רגליו ביום ההוא על הר הזיתים, ר"ל קיום סבותיו, כלומר הנפלאות אשר יראו אז במקום ההוא אשר הוא יתברך סבתם, כלומר עושם. ואל זה הפירוש נטה יונתן בן עוזיאל ע"ה, אמר ואיתגלי בגבורתיה ביומא ההוא על טורא דזיתיא. וכן יתרגם כל מעשה מגע והעתק גבורתיה, מפני שהרצון בכולם הפעולות הבאות ברצונו. אמנם אמרו ותחת רגליו כמעשה לבנת הספיר, פירש אונקלוס בו כמו שידעת שהוא שם כנוי רגליו שב אל הכסא, ואמר ותחות כורסי יקריה והבן. ועיי"ש שהאריך.. וְאִם כֵּן, כָּאן יִהְיֶה הַפֵּרוּשׁ, כֹּל שַׁתָּה תַחַת סִבּוֹת הָאָדָם הַנִּזְכָּר וֶאֱנוֹשׁ הַנִּזְכָּר. כִּי הַכֹּל בְּסִבָּתוֹ, וּכְמוֹ שֶׁאָמְרוּ (ברכות ו: שבת ל:) זוז"ל: מאי כי זה כל האדם? אמר רבי אלעזר: אמר הקדוש ברוך הוא: כל העולם כולו לא נברא אלא בשביל זה. רבי אבא בר כהנא אמר: שקול זה כנגד כל העולם כולו. רבי שמעון בן עזאי אומר, ואמרי לה רבי שמעון בן זומא אומר: כל העולם כולו לא נברא אלא לצוות לזה. זִכְרוֹנָם לִבְרָכָה, עַל (קהלת יב יג) "כִּי זֶה כָּל הָאָדָם". וְאִם יִהְיֶה נִמְשָׁךְ "תַּמְשִׁילֵהוּ וגו'" הַכֹּל אֶל "וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ", שֶׁנֶּאֱמַר עַל הַבֶּן אָדָם שֶׁהוּא דָוִד, יִצְדַּק יוֹתֵר. וּבַמִּדְרָשׁ, "תַּמְשִׁילֵהוּ וגו׳", זֶה יְהוֹשֻׁעַ, שֶׁאָמַר (יהושע י יב) "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם". "כֹּל שַׁתָּה תַחַת רַגְלָיו", זֶה דָוִד, שֶׁנָּפְלוּ לְפָנָיו כָּל שׂוֹנְאָיו, שֶׁנֶּאֱמַר (שמו"ב כב מג) "וְאֶשְׁחָקֵם כַּעֲפַר אָרֶץ". וְכֵן דּוֹרֵשׁ וְהוֹלֵךְ הַכֹּל עַל בְּנֵי אָדָם צַדִּיקִים רְשׁוּמִים:
With regard to placing everything beneath his feet, the interpretation of [the term] “feet” given by [Rambam in] Moreh Nevuchim48Rambam, Moreh Nevuchim, Vol. 1, chs. 13 and 28. is well known. [Rambam interprets the word] “feet” [as referring to] causes, [i.e.] the factors that lead to a given result. Thus, [the phrase,] placing everything beneath his feet should be understood as meaning that everything in existence comes as a result of the man and the mortal mentioned above [i.e., Yaakov and David]. This interpretation parallels [the understanding of] our Sages49Berachos 6b. See Rambam’s Introduction to his Commentary on the Mishnah, which elaborates in explanation of this statement. who interpreted the Scriptural phrase,50Koheles 12:13. “for this is man’s entire [purpose],” [to mean that man is the purpose of all existence]. If [the phrase] You have made him ruler over Your handiwork is understood as referring back to [the phrase] You crowned him with honor and splendor, and thus to the son of man, i.e., David, the sequence of the verse will be understood better. A similar explanation is found in the Midrash, which states:51Midrash Tehillim to psalm 8.You have made him ruler over Your handiwork – this refers to Yehoshua, who said,52Yehoshua 10:12. “Sun, be still over Givon.” Placing everything beneath his feet – this refers to David, of whom it is said,53II Shmuel 22:43. “I crushed them like the dust of the earth.” The Midrash continues to interpret the other phrases of this psalm as referring to righteous men of renown.
19
צֹנֶה וַאֲלָפִים כֻּלָּם. יִקְשֶׁה, "וְגַם בַּהֲמוֹת שָׂדָי" תּוּ לָמָּה לִּי? וְכֵן קָשֶׁה, מַאי "וְגַם"? וְלָכֵן [נִרְאֶה], דְּמִן "וְגַם" וּלְהַלָּן יְדַבֵּר בֶּעָתִיד, וְהֵם "בְּהֵמוֹת [בְּהַרְרֵי] אָלֶף" הַנִּזְכָּר בִּתְהִלִּים נ׳ (פסוק י). וּפֵרְשׁוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, בְּפֶרֶק הַסְּפִינָה (ב"ב עד:) שֶׁמְּתֻקָּן לַצַּדִּיקִים לֶעָתִיד לָבוֹא. וְאַף שֶׁלֹּא אָמְרוּ אֶלָּא הָרוֹעֶה אֶלֶף הָרִים בְּכָל יוֹם חוז"ל הרשב"ם (שם דף עד:) ד"ה בהמות בהררי אלף - פסוק הוא בתהלים במזמור לאסף כי לי כל חיתו יער בהמות בהררי אלף ע"ש שרועה אלף הרים בכל יום. וכן פרש"י בתהלים שם. והוא עפ"י מדרש חז"ל בכמה מקומות, וז"ל ויקרא רבה פרשת אחרי מות פרשה כב: תחת איסור בהמות בהמות בהררי אלף רבי יוחנן וריש לקיש ורבנן ר' יוחנן אומר בהמה אחת היא ורבוצה על אלף הרים ואלף הרים מגדלין לה כל מיני עשבים והיא אוכלת שנא' (איוב מ׳:כ׳) כי בול הרים ישאו לו וריש לקיש אמר בהמה אחת היא רבוצה על אלף הרים ואלף הרים מגדלין לה מאכל לאכילתן של צדיקים והיא אוכלת מאי טעמא (ישעיהו ס״ה:י׳) והיה השרון לנוה צאן ורבנן אמרי בהמה אחת היא ורבוצה על אלף הרים ואלף הרים מגדלין לה מיני בהמות והיא אוכלת מאי טעמא שנאמר (איוב מ׳:כ׳) וכל חית השדה ישחקו שם וכו' עייש באריכות וש"נ., מִכָּל מָקוֹם, קְרָא "בְּהֵמוֹת בְּהַרְרֵי" קָאָמַר. וּלְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה לְהַפְלָגָה מְפָרְשִׁים כָּךְ, שֶׁבְּהֵמוֹת כָּל אֶחָד רוֹעֶה בְּכָל יוֹם אֶלֶף הָרִים. וְכֵן נִרְאֶה, שֶׁ"זִּיז שָׂדַי" הַמֻּזְכָּר שָׁם (תהלים נ יא) אַחַר כָּךְ, "וְזִיז שָׂדַי עִמָּדִי", שֶׁתִּרְגֵּם יוֹנָתָן "וְתַרְנְגוֹל בְּרָא דְּקַרְצוּלֵיהּ שָׁרְיָן בְּאַרְעָא וְרֵישֵׁיהּ מְטֵי עַד צֵית שְׁמַיָּא", כְּמוֹ כֵן בָּאֲגָדָה דְּפֶרֶק הַסְּפִינָה (שם עג:) טוז"ל: ואמר רבה בר בר חנה: זימנא חדא הוה אזלינן בספינתא, וחזינן ההוא ציפרא דקאים עד קרצוליה במיא ורישיה ברקיע, ואמרינן: ליכא מיא, ובעינן לחות לאקורי נפשין, ונפק בת קלא ואמר לן: לא תיחותו הכא, דנפלת ליה חציצא לבר נגרא הא שב שני ולא קא מטיא אארעא, ולאו משום דנפישי מיא אלא משום דרדפי מיא. אמר רב אשי: ההוא זיז שדי הוא, דכתיב: וזיז שדי עמדי., וְיִרְמֹז כָּאן "צִפּוֹר שָׁמַיִם" גַּם עַל זֶה. וְלָמָּה לֹא יֹאמַר שֶׁיִּהְיוּ מוּכָנִים לַסְּעוּדָה בְּשַׂר עוֹף, כְּמוֹ שֶׁבְּשַׂר דָּגִים הַיְנוּ לִוְיָתָן וּבַת זוּגוֹ הֵן הֵנָּה "וּדְגֵי הַיָּם", וּכְמוֹ שֶׁאֲבָאֵר בְּסָמוּךְ, בְּסִיַּעְתָּא דִשְׁמַיָּא. וְהַשְׁתָּא אָתֵי שַׁפִּיר דְּאָמַר "וְגַם", דְּוַדַּאי דִּרְבוּתָא גְדוֹלָה הוּא יהרבותא הוא שהסעודה תהיה גדולה ותכלול גם בשר גם עופות וגם דגים וכפי שמפרט רבינו לקמן בסמוך. שֶׁיִּזְכֶּה לַסְּעוּדָה הַזֹּאת:
Flocks and cattle, all of them, and also the beasts of the field – It is difficult to understand what is added by the phrase, and also the beasts of the field. Moreover, why is [that phrase introduced by the words] “and also”? [In resolution,] it appears that from [the word] “also” onward, the psalm is relating prophecies of the Ultimate Future. [Hence, the phrase] the beasts of the field refers to “the beast [that pastures] on a thousand mountains,”54Tehillim 50:10. The verse is translated according to the understanding of our Sages cited in the following footnote. mentioned in Psalm 50. Our Sages55Vayikra Rabbah 22:10. interpret [that phrase as referring to “the wild ox”] which will be prepared for [the feast of] the righteous in the Ultimate Future, as stated in Tractate Bava Basra.56Bava Basra 74b. Although [our Sages] speak only of one beast pasturing on one thousand mountains, the verse [uses the plural form, “beasts”]. The Sages’ statement can be understood as an exaggeration, indicating that each of these beasts will pasture on a thousand mountains each day, [since the text itself is describing many beasts pasturing on those one thousand mountains]. A similar [interpretation can be given for the phrase in the following verse in psalm 50],57Tehillim 50:11. Here as well, we are translating the verse according to the interpretation found in Vayikra Rabbah, loc. cit. וְזִיז שָׂדַי עִמָּדִי, “the giant fowl of the field are with Me.” Yonasan ben Uziel translates [that phrase as referring to] “the wild rooster whose feet rest on the ground and whose head reaches the heaven.” Similarly, [this fowl is mentioned] in Tractate Bava Basra,58Bava Basra 73b. [and] it is also alluded to [in this psalm with the phrase] the fowl of the heavens. Why should we not say that the meat of [this] fowl will be included in the feast [for the righteous in the Ultimate Future]? Just like the meat of fish – the Leviathan and its mate, the fish of the sea [mentioned in this psalm – the meat of fowl will also be served at this feast,] as I will explain shortly. On this basis, we can also understand why this phrase is introduced by the words and also [as mentioned above]. For [the phrase and also indicates] something significant, and to be included as part of this feast is certainly a significant matter.
20
צִפּוֹר. כְּבָר הִזְכַּרְתִּי מִדֶּרֶךְ הַסְּבָרָא, שֶׁכְּמוֹ שֶׁיִּהְיֶה בַּסְּעוּדָה בְּשַׂר בְּהֵמָה וּבְשַׂר דָּגִים, שֶׁמִּן הָרָאוּי הוּא שֶׁיִּהְיֶה גַּם כֵּן בְּשַׂר עוֹף. כִּי לָמָּה יִגָּרַע זֶה הַמִּין? וַהֲרֵי הוּא הַמְּעֻלֶּה שֶׁבְּכָל הַמִּינִין הָאֵלּוּ. יאאולי צ"ל וכמו שכתב רש"י בסוף פרשת פנחס (במדבר כט לו) בשם מדרש ר' תנחומא וכו', וז"ל רש"י שם: ובמדרש רבי תנחומא למדה תורה דרך ארץ, שמי שיש לו אכסנאי יום ראשון יאכילו פטומות, למחר מאכילו דגים, למחר מאכילו בשר בהמה, למחר מאכילו קטניות, למחר מאכילו ירק, פוחת והולך כפרי החג: . . . . מִדְרַשׁ ר׳ תַּנְחוּם בְּסוֹף פָּרָשַׁת פִּנְחָס, יוֹם רִאשׁוֹן מַאֲכִילוֹ פְּטוּמוֹת יבוהכוונה שביום ראשון נותן המשובח ומכאן ואילך פוחת והולך, ומכאן שעוף (פטומות) הוא משובח מדג ובהמה. כו׳, וּפוֹחֵת וְהוֹלֵךְ. וְאִיתָא נַמִּי בְּמִדְרַשׁ רַבּוֹת (פנחס פכ"א כה) בְּזֶה הַלָּשׁוֹן, יוֹם רִאשׁוֹן מַאֲכִילוֹ עוֹפוֹת, בַּשֵּׁנִי מַאֲכִילוֹ בָּשָׂר, בַּשְּׁלִישִׁי דָּגִים כו׳ פּוֹחֵת וְהוֹלֵךְ כו׳. וּבְפֵרוּשׁ רַשִׁ"י מַקְדִּים דָּגִים לְבָשָׂר, וּבֵין כָּךְ וְכָךְ הָעוֹפוֹת קוֹדְמִים בַּחֲשִׁיבוּת [לְכֻלָּן. וְלָמָּה] יִהְיֶה שֻׁלְחָן שֶׁל גָּבוֹהַּ מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא חָסֵר? יגומזה מוכיח רבינו שבודאי זיז שדי הוא העוף המוכן לעתיד, כמו שמוכן דג הלויתן, ובשר בהמות בהררי אלף..
The fowl of the heavens. As I mentioned above, just as the feast [for the righteous in the Ultimate Future] will include the meat of animals and fish, it is also appropriate that the meat of fowl [be served]. Why should this type [of food] be lacking [from that feast]? [Fowl] is the most prestigious of all types [of meat], as reflected by the comments of Midrash Tanchuma [with regard to the offerings brought on the holiday of Sukkos]:59Midrash Tanchuma, Parshas Pinchas, sec. 17. The wording used by Tosfos Yom Tov fits the manner in which Rashi cites that text, but varies slightly from the standard version of that text. “On the first day, he [the host] should… feed him [the guest] fowl. On the second day, he [the host] should feed him fish….” Each day, the host reduces the quality of the food offered. Similar comments are made in Bamidbar Rabbah:60Bamidbar Rabbah 21:25. “On the first day, [the host] should… feed [the guest] fowl. On the second day, [the host] should feed him meat. On the third day, he should feed him fish….” Similarly, Rashi61See Rashi’s commentary to Bamidbar 29:36. speaks of giving fowl first (but gives precedence to fish over animal meat). [Thus, fowl is considered the most prominent of all meats.] Why then should [fowl] be lacking at the feast served by the King of kings in the Ultimate Future?
He who travels the paths of the seas – The seas are a metaphor for this [material] world. All those who journey on [a sea voyage place themselves in] danger. So too, all those who pass through this world are in danger, for they risk losing their portion in the true and eternal world. Who will have all these [benefits described in this Psalm]? Someone who travels the paths of the sea. The present participle is used here in place of the past tense, and the verse intends to say: someone who already “traveled these paths,” [i.e., who has already overcome these challenges,] need not be concerned about [the spiritual] danger, for he will be aware of his soul [and know that] he is righteous. Accordingly, even as [this person] passes through this world, he need not worry that his feet might, Heaven forbid, swerve from the just path.
God, our Lord: How glorious is Your name throughout the earth! [This phrase was already stated in the second verse of this psalm, and is repeated here. Nevertheless,] the second half of the phrase, for You have placed Your glory above the heavens, is not repeated. Our Sages62Shabbos 89a. noted this fact and explained that [the omission indicates that] the angels [acknowledged the validity of Moshe’s arguments, and] agreed that the Torah should be given on this material plane. According to our understanding – that [this portion of the psalm is a prophecy regarding the] Ultimate Future, when the evil inclination will cease to exist, for God will slay it63Sukkah 52a. – at that time, our mouths and our tongues will be filled with joyous song, and we will proclaim God, our Lord: How glorious is Your name throughout the earth! even though God will not place His glory and might above the heavens. For then God will create a new heaven and a new earth, as prophesied by Yeshayahu.64See Yeshayahu 65:17, 66:22. Then, there will be no need to fear from the heavenly forces, for mankind will all be righteous. Why then would there be [the phenomenon of] a righteous man who suffers? [In particular, the above is true] according to the Zohar,65Zohar, Vol. I, p. 4b-5a. which explains that “the new heavens and the new earth” will be created through the new Torah insights that the Torah scholars will develop. Accordingly, the heavenly hosts will not oppose [the righteous], for the very existence of these heavenly hosts is the result of the Torah [study of the righteous]. Therefore, there is no need to state place Your glory above the heavens.
וְכַאֲשֶׁר הָיִיתִי מִתְבּוֹנֵן בּוֹ עַד שֶׁהֲבֵאתִיו אֶל חַדְרֵי הָעִיּוּן, נִמְשָׁךְ לִי עוֹד מִתּוֹךְ כָּךְ שֶׁעַל פִּי מִקְצָת הַדְּבָרִים הַנֶּאֱמָרִים יְפֹרַשׁ מִזְמוֹר אֶחָד מִסֵּפֶר תְּהִלִּים. וְהוּא הַמִּזְמוֹר הַשְּׁמִינִי, אֲשֶׁר בּוֹ נֶאֱמַר (פסוק ד) "כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה", וְלֹא הֻזְכַּר בּוֹ הַשֶּׁמֶשׁ, כִּי אַף שֶׁנֹּאמַר שֶׁהוּא בִּכְלָל "וְכוֹכָבִים", אוֹ כְּפֵרוּשׁ הָרַב אַבְרָהָם בֶּן עֶזְרָא בְּשֵׁם יֵשׁ אוֹמְרִים, שֶׁ"אֲשֶׁר תְּנָה הוֹדְךָ" (פסוק א) עַל הַשֶּׁמֶשׁ אֲמָרוֹ, שֶׁהִיא הַבְּרִיאָה הַגְּדוֹלָה, מִכָּל מָקוֹם, לֹא בָא בִּשְׁמוֹ הַמְּפֹרָשׁ וְהַמְּיֻחָד לוֹ כְּמוֹ שֶׁבָּא הַיָּרֵחַ מְפֹרָשׁ בִּשְׁמוֹ הַמְּיֻחָד לוֹ. וְלָזֶה לִבִּי אוֹמֵר לִי, שֶׁהֶמְשֵׁךְ זֶה הַמִּזְמוֹר הוּא עַל הָעִנְיָן שֶׁל מִעוּט הַיָּרֵחַ, וּכְפִי מַה שֶּׁבָּא עִנְיָנוֹ מְבֹאָר מֵהַמִּדְרָשׁ שֶׁבֵּאַרְנוּהוּ, בְּסִיַּעְתָּא דִשְׁמַיָּא:
An Elucidation of Psalm 8
While contemplating the above passage and presenting it with thorough analysis, I was led to the awareness that based on some of the above concepts, explanation can be provided for one of the psalms, Psalm 8. That psalm contains the verse,11. Tehillim 8:4. “When I behold Your heavens, the work of Your fingers, the moon and stars that You established.” Significantly, although the psalm mentions the moon and the stars, it does not mention the sun. True, it could be said that the sun is included among “the stars.” Alternatively, as Rav Avraham ibn Ezra explains, citing other commentaries, the sun is alluded to by the phrase,2Ibid. 8:2. “You have placed Your glory.” It could be said that this phrase refers to the sun, for it is the largest created being and hence, it is appropriate to describe the sun as “Your glory.” Nevertheless, in contrast to the moon, the sun is not mentioned explicitly by name. As such, my heart tells me that this psalm refers to the diminishment of the moon as described in the Midrashim explained above, as will be elucidated with God’s help.
(תהלים ח) לַמְנַצֵּחַ עַל הַגִּתִּית מִזְמוֹר לְדָוִד: יְהֹוָה אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם: מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם: כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה: מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וּבֶן אָדָם כִּי תִפְקְדֶנּוּ: וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ: תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת רַגְלָיו: צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי: צִפּוֹר שָׁמַיִם וּדְגֵי הַיָּם עֹבֵר אָרְחוֹת יַמִּים: יְהֹוָה אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ:
To quote the entire psalm: To the conductor, on the gittis, a psalm of David: God, our Lord: How glorious is Your name throughout the earth, for You have placed Your glory above the heavens! Out of the mouths of babes and sucklings, You established strength because of Your foes, to silence an enemy and one who seeks revenge. When I see Your heavens, the work of Your fingers, the moon and the stars that You established, I cannot but wonder, what is man that You have been mindful of him, a mortal that You have designated him for attention! You made him but slightly less than the angels, and You crowned him with honor and splendor. You have made him ruler over Your handiwork, placing everything beneath his feet, flocks and cattle, all of them, and also the beasts of the field, the fowl of the heavens, the fish of the sea; he who travels the paths of the seas. God, our Lord: How glorious is Your name throughout the earth!
רַבּוֹתֵינוּ דָּרְשׁוּ (מדרש תהלים [שוחר טוב] פ"ח ח) שֶׁ"עַל הַגִּתִּית" הַכַּוָּנָה עַל מַה שֶּׁגַּם הִתְנַבֵּא יְשַׁעְיָה (סג ב-ד) "מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת, פּוּרָה דָּרַכְתִּי לְבַדִּי וגו׳ כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה", שֶׁהִיא עַל הֶעָתִיד כְּכָל הַנְּבוּאוֹת הָהֵמָּה שֶׁמִּן "נַחֲמוּ נַחֲמוּ וגו׳" (ישעיה מ א). וּכְפִי פְּשָׁטֵי הַכְּתוּבִים, אֵין נִרְאֶה עִנְיַן הַמִּזְמוֹר שֶׁיּוֹרֶה עַל הֶעָתִיד, אִם לֹא "לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם" וּכְמוֹ שֶׁאֲפָרֵשׁ. אַךְ נִרְאֶה לְהַמְשִׁיךְ פֵּרוּשׁ הַכְּתוּבִים, גַּם כֵּן יוֹרוּ עַל הֶעָתִיד. וְאָז דִּבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אַף עַל פִּי שֶׁאֵין צְרִיכִין לֹא חִזּוּק וְלֹא רְאָיָה, [מִכָּל מָקוֹם] דְּרוּשָׁם יוֹתֵר יִהְיֶה מְבֹאָר וְנִגְלֶה:
Our Sages3Midrash Tehillim 8:8 (Buber ed.). explained that the word gittis is an allusion to the prophecy of Yeshayahu:4Yeshayahu 63:2-4. “Why is Your clothing red, and Your garments like [those of] one who trod in a wine press? A wine press I trod alone… For a day of vengeance was in My heart, and the year of My redemption has arrived.” Like all [of Yeshayahu’s] prophecies beginning from the prophecy,5Ibid. 40:1. “Comfort you, comfort you, My people” and onwards, this prophecy focuses on the Ultimate Future. [According to] the simple understanding [of the verses] of the psalm under discussion – with the exception of the phrase, “to silence an enemy and one who seeks revenge,” as I will explain – it does not appear to refer to the Ultimate Future. Nevertheless, it is fitting to proceed to explain how the entire psalm refers to the Ultimate Future. In that way, the words of our Sages6I.e., the interpretation of Midrash Tehillim cited above. – though they do not require support or proof – will be further understood and apparent. [To explain the psalm verse by verse:]
ה' אֲדוֹנֵינוּ. מְבֹאָר הַסָּפֵק שֶׁבְּזֶה הַפָּסוּק, כִּי מַה נִּמְשָׁךְ שֶׁיִּהְיֶה אַדִּיר בָּאָרֶץ מִמַּה שֶׁנּוֹתֵן הוֹדוֹ בַּשָּׁמַיִם? וּכְבָר נִתְעוֹרְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בָּזֶה בְּמַסֶּכֶת שַׁבָּת פֶּרֶק רַבִּי עֲקִיבָא (פח:), וּדְרָשׁוּהוּ עַל הַמַּלְאָכִים בִּשְׁעַת מַתַּן תּוֹרָה. וַאֲנִי, כְּפִי פְשׁוּטוֹ שֶׁל הַמִּקְרָא, נִרְאֶה לִי שֶׁכָּךְ הוּא אוֹמֵר: מָה אַדִּיר וְחָזָק יִהְיֶה שִׁמְךָ בְּכָל הָאָרֶץ, כְּשֶׁתִּתֵּן הוֹדְךָ עַל הַשָּׁמַיִם כֻּלָּם עִם צְבָאֵיהֶם. וּבַמֶּה נִרְאֶה הוֹדוֹ עַל הַשָּׁמַיִם? כְּשֶׁמְּשַׁדֵּד הַמַּעֲרָכָה מִמַּה שֶּׁנִּגְזַר עַל פִּיהָ, וַדַּאי דְּזוֹ הוּא הַהוֹד. וְגַם הוֹד מָצִינוּ שֶׁהוּא לְשׁוֹן כֹּחַ, וְהוּא בְּאִיּוֹב (לט כ) "הוֹד נַחְרוֹ אֵימָה", וּפֵרֵשׁ הָרַלְבַּ״ג, עֹצֶם נְטִישָׁתוֹ אלפנינו ברלב"ג כתוב וז"ל: הוד נחרו אימה - עוצם עיטושו היוצא מנחיריו הוא אימה לשומעיו.. וּמֵעִנְיַן הַכָּתוּב אַתָּה לוֹמֵד, שֶׁכֵּן פֵּרוּשׁוֹ בְּהָרַלְבַּ״ג.
God, our Lord…. – The difficulty with this verse is apparent. How does “placing Your glory above the heavens” lead to “Your name [being] glorious throughout the earth”? Our Sages already focused on this [matter], explaining that [this verse] alludes to [the request] the angels [made] at [the time of] the Giving of the Torah.7Shabbos 88b relates that at the time of the Giving of the Torah, the angels requested of God, “Place Your glory above the heavens,” i.e., “Grant ‘Your glory’ – the Torah – to heavenly beings – the angels.” I maintain that – consonant with the simple meaning of the verse – the intent is: “How glorious and powerful will Your name be throughout the earth when You place Your glory above all the heavens and their hosts!” How will God’s glory become apparent over the heavens? By disrupting the celestial order from the pattern that was decreed. This certainly [reflects] glory. This verse uses the word hodcha, which we have translated as “Your glory.” [However, hod] can also mean “strength”, as Ralbag interprets the verse,8Iyov 39:20. “The power (hod) of His sneezing is awesome.”
מִפִּי. כְּבָר הִרְגִּישׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ל:) לְפָרֵשׁ עִנְיַן עוֹלְלִים וְיוֹנְקִים שֶׁהָיָה זֶה בְּשִׁירַת הַיָּם. וּלְפִי דַרְכִּי, הִנֵּה הַיּוֹנְקִים אֵינָם יוֹנֵק שְׁדֵי אִמּוֹ, אֶלָּא מִלְּשׁוֹן הַאי יְנוּקָא. וַהֲרֵי רַשִׁ״י פֵּרֵשׁ "עוֹלְלִים וְיוֹנְקִים", בְּנֵי אָדָם גְּדֵלִים בְּלִכְלוּךְ וְיוֹנְקֵי שָׁדַיִם, עוֹלְלֵי לְשׁוֹן ״עוֹלַלְתִּי בֶּעָפָר קַרְנִי״ (איוב טז טו), עַל שֵׁם הַלִּכְלוּךְ נִקְרְאוּ כָּל תִּינוֹקוֹת עוֹלְלִים. עַד כָּאן. וְנִרְאֶה בְעֵינַי שֶׁכֵּן יְכוֹלִין לְפָרֵשׁ יוֹנְקִים, לְשׁוֹן הַאי יְנוּקָא, שֶׁזֶּה קָרוֹב יוֹתֵר לְמַשְׁמָעוֹ. אַךְ רַשִׁ״י לְפִי דַרְכּוֹ שֶׁמְּפָרֵשׁ לְעִנְיַן שְׁכִינָתוֹ בַּמִּקְדָּשׁ וְשֶׁהַכֹּהֲנִים וּלְוִיִּם מְשׁוֹרְרִים לְפָנָיו יִתְבָּרֵךְ, הִלְכָּךְ הֻצְרַךְ לְפָרֵשׁ כֵּן, שֶׁהֲרֵי בִּגְדוֹלִים בְּשָׁנִים מְדַבֵּר. וּלְפִי פֵּרוּשִׁי, עַל יוֹנְקִים, יְפֹרַשׁ עוֹלְלִים כְּמוֹ כֵן כְּשֶׁהֵם קְצָת גְּדוֹלִים, שֶׁכֵּן פְּלִיגִי בְּמִדְרָשׁ (שׁוֹחֵר טוֹב שָׁם (אות ה)): חַד אָמַר עוֹלְלִים, אֵלּוּ שֶׁבִּפְנִים, שֶׁנֶּאֱמַר (איוב ג טז) "כְּעֹלְלִים לֹא רָאוּ אוֹר". וְחַד אָמַר אֵלּוּ שֶׁבַּחוּץ, שֶׁנֶּאֱמַר (איכה ד ד) "עוֹלָלִים שָׁאֲלוּ לֶחֶם".
Out of the mouths of babes and sucklings…. – Our Sages9Sotah 30b. understood this verse as referring to [the infants who joined in the recitation of] the song [sung in appreciation of the crossing of] the Sea of Reeds. However, according to my understanding, the [words olelim v’yonkim, which are commonly translated as “babes and sucklings,” should be understood differently. I posit that] the word yonkim should not be understood as “sucklings,” i.e., [as referring to] infants who nurse from their mothers, but [instead] as referring to young children of more advanced ages. Indeed, our Sages10For instance, in Shabbos 134a. See also Yoma 75b, Sukkah 46b. use the term ינוקא, yanuka, to refer to a young child. Similarly, Rashi11In his commentary to Tehillim 8:2. interprets עוללים, olelim, [which is commonly translated as “babes,”] as referring to mankind as a whole, [interpreting the verse as follows:
In Your great humility, You established strength from the mouths of olelim and yonkim, i.e., You caused Your presence to rest in the Beis HaMikdash and You ordained that Your strength would be acknowledged by the kohanim and the Levites, who are mortals who grow in filth, like babes and sucklings, as reflected by the verse,12Iyov 16:15. ‘I soiled (olalti) my radiance with dust.’ [Similarly,] all young children are called olelim because they are [live in] filth.” In the same vein, yonkim can be interpreted as referring to young children, as our Sages employ the term. This is closer to the simple meaning of the term. Rashi understands the verse as referring to [God’s] presence in the Beis HaMikdash, where the kohanim and Levites sing before Him. [Therefore, Rashi] cannot understand olelim [as referring to children, since children do not serve in the Beis HaMikdash. Rashi must therefore use the word as a metaphor for mankind as a whole]. However, I understand olelim and yonkim as referring to children of a slightly advanced age. [This understanding is reflected by one opinion] in the Midrashic understanding of this verse. As Midrash Tehillim [comments on the above verse]:
One [Sage] understood olelim as referring to infants in their mother’s womb, as reflected by the verse,13Ibid. 3:16. “Like fetuses (olelim) that never saw light.” Another [Sage] understands olelim as referring to infants that have emerged from the womb, as reflected by the verse,14Eichah 4:4. “Infants (olalim) asked for bread.”
וּלְפִי דַרְכִּי יִתָּכֵן מְאֹד, שֶׁכֵּן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ברכות מ. סנהדרין ע:) שֶׁהַפְּרִי שֶׁאָכַל אָדָם הָרִאשׁוֹן חִטָּה הָיָה. שֶׁאֵין דַּעַת בַּתִּינוֹק עַד שֶׁיֹּאכַל לֶחֶם בבברכות שם איתא וז"ל: דתניא אילן שאכל ממנו אדם הראשון, רבי מאיר אומר גפן וכו', רבי נחמיה אומר תאנה היתה וכו', רבי יהודה אומר חטה היתה, שאין התינוק יודע לקרות אבא ואמא עד שיטעום טעם דגן. ופרש"י: שאין התינוק יודע לקרא אבא ואמא - וזה נקרא עץ הדעת., וְיִהְיוּ הָעוֹלָלִים הַשּׁוֹאֲלִים לֶחֶם, שֶׁנִּכְנַס בָּהֶם דַּעַת וִיכוֹלִים לְדַבֵּר, וְאָז חַיָּב הָאָב לִלְמוֹד בְּנוֹ "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה וגו׳" (דברים לג ד) וּפָסוּק רִאשׁוֹן מִפָּרָשַׁת שְׁמַע, כִּדְאִיתָא בְּסוֹף פֶּרֶק לוּלָב הַגָּזוּל (סוכה מב.). וְאָמַר "מִפִּי עוֹלְלִים", הַשּׁוֹאֲלִים לֶחֶם וְנִכְנַס בָּהֶם דַּעַת וִיכוֹלִים לְדַבֵּר. וְכֵן הַיּוֹנְקִים, כְּעִנְיַן "הַאי יְנוּקָא". וְכֵן "אָמַר לֵיהּ לִינוּקָא פְּסֹק לִי פְּסוּקָךְ" (חגיגה טו). מִפִּיהֶם עֹז וְכֹחַ הַזֶּה, שֶׁכֵּן מַה שֶּׁהַשֵּׁם יִתְבָּרֵךְ מְשַׁדֵּד הַמַּעֲרָכָה, הוּא מִצַּד קִיּוּם הַתּוֹרָה, שֶׁבְּבִטּוּלָהּ אָמַר (דברים לא יז) "וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל", כְּלוֹמַר, שֶׁיִּהְיוּ נְתוּנִים תַּחַת מִקְרֵי הַשָּׁמַיִם.
According to my understanding, [there is a correlation between these verses]. Our Sages state15Berachos 40a. that “the fruit of the Tree of Knowledge” that Adam ate was wheat, because knowledge is dependent on grain. [The Sages derive this from the fact that] an infant does not acquire knowledge until he partakes of bread. Thus, when “infants ask for bread” and thereby gain knowledge and begin to speak, that is the age at which16Sukkah 42a. “a father is obligated to teach his son the verse, ‘The Torah Moshe commanded us…’17Devarim 33:4. and the first verse of the Shema.” Hence, eating grain generates the possibility that, “Out of the mouths of babes and sucklings, You established strength.” This verse uses the word oz for strength. Oz refers to the Torah, as our Sages state, 18Midrash Tehillim 8:4. “The [sole] meaning of oz, ‘strength,’ is Torah.”Olelim are young children who have enough intelligence to be able to ask for bread. Similarly, the term yonkim is used to refer to children who study Torah, as stated in the several places in the Talmud, e.g.19Chagigah 15a, b. See also Gittin 56a, 68a, and Chulin 98b for other examples where yanuka refers to an older child. “He said to the child (yanuka), ‘Tell me the verse you are studying.’” “Out of the mouths” [of such children] – i.e., because of their Torah observance – “strength is established” for God to disrupt the celestial order [in favor of the Jewish people. Conversely, when the Jews] neglect [Torah observance], God vows,20Devarim 31:17. “I will hide My face from them, and they will be consumed,” i.e., the fate [of the Jews] will be given over to the natural order.
וּלְפִיכָךְ אָמַר בִּלְשׁוֹן "עֹז", שֶׁהִיא הַתּוֹרָה, כַּאֲשֶׁר גַּם לְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מדרש תהלים שם אות ד) כֵּן הוּא הַפֵּרוּשׁ, וּמִמַּה שֶּׁכָּתוּב (תהלים כט יא), "ה' עֹז לְעַמּוֹ יִתֵּן". וַאֲנִי אוֹמֵר שֶׁזֶּהוּ עַצְמוֹ הַטַּעַם שֶׁהַתּוֹרָה נִקְרָא עֹז, שֶׁהִיא הַנּוֹתֶנֶת הַכֹּחַ הַזֶּה, שֶׁמְּשַׁדֵּד הַמַּעֲרָכָה. כִּי בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם, מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (תהלים ס יד, קח יד) "בֵּאלֹהִים נַעֲשֶׂה חָיִל". וְאָמְנָם אָמַר שֶׁהַיְסוֹד אֲשֶׁר עָלָיו נִבְנֶה זֶה הַבִּנְיָן, הוּא "מִפִּי עוֹלְלִים וְיוֹנְקִים", שֶׁאָמַר אַבַּיֵּי (שבת קיט:) "אֵינוֹ דוֹמֶה הֶבֶל שֶׁאֵין בּוֹ חֵטְא לְהֶבֶל שֶׁיֵּשׁ בּוֹ חֵטְא".
Therefore, Psalm 8 uses the term oz, which is used to describe the strength of the Torah, as our Sages commented21Midrash Tehillim, loc. cit.; Zevachim 116a. on the verse,22Tehillim 29:11. “God endowed His people with oz, strength.” I maintain that the Torah is called oz [and identified with strength] because it generates the power to disrupt the natural order. For when the Jews carry out God’s will they amplify God’s power, as alluded to by the verse,23Tehillim 60:14. We have translated the verse according to the understanding of the Midrash, Eichah Rabbah quoted by Tosfos Yom Tov. In a literal context, the verse would be translated differently. “Within God, we will generate power.”24Eichah Rabbah 1:33. The foundation for this structure [of power is the Torah study of young children, i.e., the words of Torah that come forth] “from the mouths of babes and sucklings.” For the Torah study [of young children has a quality that surpasses that of the Torah study of adults], as Abbaye commented,25Shabbos 119b. “[The effects generated by the Torah study of] a voice untainted by sin are incomparably [greater] than those generated by a voice tainted by sin.”
וְאַחַר שֶׁהֻנַּח שֶׁיִּהְיֶה אַדִּיר שְׁמוֹ בָּאָרֶץ, לוֹמַר שֶׁהוּא חָזָק וְהוֹדוֹ וְכֹחוֹ עַל הַשָּׁמַיִם, וְשֶׁזֶּה נִמְשָׁךְ וּמְיֻסָּד "מִפִּי עוֹלְלִים וְיוֹנְקִים", וְכָאָמוּר, יְבֹאַר אַחַר כָּךְ לָמָּה מְבַקֵּשׁ כָּזֹאת? וְאָמַר "לְמַעַן צוֹרְרֶיךָ", וְנִמְשָׁךְ לִפְנֵי פָנָיו, וּכְלוֹמַר, שֶׁצָּרִיךְ לְבַקֵּשׁ עַל זֶה שֶׁיִּתֵּן הוֹדוֹ וְכֹחוֹ עַל הַשָּׁמַיִם לְמַעַן צוֹרְרֶיךָ.
Thus, it was established through “the mouths of sucklings and babes” that God’s name would be “glorious.” [Psalm 8:2 uses the word adir, which we have translated as “glorious.” However, adir can also] mean “mighty” – [i.e., God is mighty] with His glory and His power manifest over the heavens. Why [was it necessary to] request this? “Because of Your foes,” i.e., it is necessary to request that God manifest His glory and His power over the heavens because of His foes.
וּבַפָּסוּק הַסָּמוּךְ, תִּמְצָא עוֹד פֵּרוּשׁ אַחֵר בָּזֶה. כִּי בְּפֶרֶק קַמָּא דִּכְתֻבּוֹת (ה.), דָּרַשׁ בַּר קַפָּרָא, גְּדוֹלִים מַעֲשֵׂי צַדִּיקִים יוֹתֵר מִמַּעֲשֵׂה שָׁמַיִם וָאָרֶץ. דְּאִלּוּ בְּמַעֲשֵׂה שָׁמַיִם וָאָרֶץ כְּתִיב (ישעי' מח יג) "אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם" וְאִלּוּ בְּמַעֲשֵׂה יְדֵיהֶם שֶׁל צַדִּיקִים כְּתִיב (שמות טו יז) "מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה׳ מִקְּדָשׁ ה׳ כּוֹנְנוּ יָדֶיךָ". הֵשִׁיב בַּבְלִי אֶחָד, וְרַב חִיָּא שְׁמוֹ, "וְיַבֶּשֶׁת יָדָיו יָצָרוּ"? (תהלים צה ה), 'יָדוֹ' כְּתִיב. וְהָכְּתִיב 'יָצָרוּ'? אָמַר רַב נַחְמָן בַּר יִצְחָק, יָצְרוּ אֶצְבְּעוֹתָיו, כְּדִכְתִיב "כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעֹתֶיךָ".
From the following verse,26Tehillim 8:4. “When I see Your heavens, the work of Your fingers,” another interpretation can be reached. Thus, Tractate Kesubos relates:27Kesubos 5a. Bar Kappara expounded: The work of the righteous is greater than the work of heaven and earth, for regarding the creation of heaven and earth it is written,28Yeshayahu 48:13. “Behold, My hand laid the foundation of the earth and My right hand spread out the heavens,” while regarding the work of the hands of the righteous it is written,29Shmos 15:17. This verse states that the building of the Beis HaMikdash, which is the handiwork of the righteous, motivates God to join in its construction and invest Himself in it with both hands, as it were. In contrast, the verse cited previously states that God made heaven and earth with only with one hand, a lesser degree of involvement, as it were. “The place that You, O God, founded for Your dwelling, the Sanctuary that Your hands, O God, established.” One Babylonian, Rabbi Chiyya was his name, challenged [that statement, noting: It is written:30Tehillim 95:5.] “And His hands formed the dry land.” [In support of bar Kappara, it was said: “Although the term “His hand” is pronounced in the plural,] it is written in the singular.”31The difference between the word yado, “his hand” and yadav, “his hands” is the letter yud. Those supporting bar Kappara were explaining that the verse in Psalm 95 is written yado, as the singular “His hand”, but it is read yadav, “His hands”.
As Minchas Shai notes in his commentary to the verse, the Mesorah (“tradition”) does not reflect a difference between the ksiv, the written text of the Tanach, and the kri, the manner in which the verse is read, concerning this matter. Indeed, in our version of Tehillim, the word in question is written ידיו, “His hands”, with the yud denoting the plural.
The Shita Mekubetzes suggests that the Gemara informs us that R. Chiyya is a Babylonian to explain the context of the Talmud’s discussion, for the Babylonians did not have accurate knowledge of the exact mesorah regarding when words are spelled one way, but read a slightly different way. [In response, it was said, “The verb,] ‘formed’32Although the English verb “formed” is both singular and plural, in Hebrew verbs are conjugated differently to denote whether they are singular or plural. Psalm 95:5 uses the plural form of the verb “formed”. is plural!” Rav Nachman bar Yitzchak said: “His fingers ‘formed,’ as it is written,33Tehillim 8:4. “When I see Your heavens, the work of Your fingers.” [Since His fingers “formed” a plural form of the verb is used].
וְעַל פִּי הַיְסוֹד שֶׁיָּסַד בַּר קַפָּרָא, דְּמַעֲשֵׂי הַצַּדִּיקִים גְּדוֹלִים מִמַּעֲשֵׂה שָׁמַיִם, אֲבָאֵר זֶה הַמִּקְרָא וְכָל הַנִּמְשָׁךְ מִמֶּנּוּ עַד סוֹף הַמִּזְמוֹר.
Based on the principle stated by bar Kappara – that the deeds of the righteous are greater than the creation of heaven and earth – I will explain this verse and the following ones until the end of the psalm.
וְאֹמַר, שֶׁאָמַר הַמְּשׁוֹרֵר, כִּי הֲלֹא עַל פִּי הָעוֹלְלִים וְהַיּוֹנְקִים יִסַּדְתָּ הַיְסוֹד שֶׁעָלָיו יִהְיֶה נִבְנֶה הַבִּנְיָן הַזֶּה, שֶׁהוֹדוֹ וְכֹחוֹ יְכַסֶּה הַשָּׁמַיִם שֶׁלֹּא יָהֵל אוֹרָם וְלֹא יִמְשְׁלוּ מֶמְשַׁלְתָּם וּמִשְׁטָרָם בָּאָרֶץ. וְאוּלָם זֶהוּ מִפְּנֵי שֶׁהֲרֵי "כִּי אֶרְאֶה שָׁמֶיךָ", וְהֵם אֵינָם אֶלָּא "מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ". וְתָפַסְתָּ מוּעָט תָּפַסְתָּ, הַיְנוּ אֶצְבְּעוֹת יָד אֶחָד. וְאִלּוּ מַעֲשֵׂי צַדִּיקִים גְּדוֹלִים, וְהֵם מְיֻחָסִים לִשְׁתֵּי יָדַיִם, צַדִּיקִים מוֹשְׁלִים עַל מַעֲשֵׂה שָׁמַיִם. וְהָא כֵּיצַד? אֶלָּא עַל יְדֵי שֶׁהוֹדוֹ וְכֹחוֹ יִתְבָּרֵךְ עַל הַשָּׁמַיִם "מִפִּי עוֹלְלִים וְיוֹנְקִים", וּמִמַּעֲשֵׂי צַדִּיקִים, שֶׁאַף עַל פִּי שֶׁ"אֵינוֹ דוֹמֶה הֶבֶל שֶׁל חֵטְא לְשֶׁאֵינוֹ שֶׁל חֵטְא", מִכָּל מָקוֹם מוֹעִיל גַּם הַהֶבֶל הַהוּא, אֶלָּא שֶׁאֵינוֹ דוֹמֶה, וְאִינָךְ עָדִיף.
The psalmist is saying: Based on the utterances of the babes and sucklings, You established the foundation on which the structure [of all existence] was built. [God did this in a manner that His] glory and strength will cover the heavens and the light [of the celestial order] will not shine forth. [Hence,] the dominion and rule [of the celestial order] will not be manifest upon the earth. The reason for this is that Your heavens are but the work of Your fingers. [Since we don’t know how many of God’s fingers created the heavens,] we can only assume the minimum. Therefore, [we can] infer that the heavens are the work of only one [of God’s hands. In contrast,] the deeds of the righteous are greater, since they – as it were – reflect the work of both of [God’s] hands. Thus, the righteous rule over the work of the heavens. How is this possible? The glory and power of God that is manifest over the heavens is [generated by] the mouths of the babes and sucklings and the deeds of the righteous. True, [as Abbaye taught, “The effects generated by the Torah study of] a voice untainted by sin are incomparably [greater] than those generated by a voice tainted by sin.” Nevertheless, [the effects generated by the Torah study of the righteous – even though] it is not comparable [to that of the children –] is still powerful.
וְאָמַר עוֹד "יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה". וּמִדְּשִׁנָּה וְאָמַר "אֲשֶׁר כּוֹנָנְתָּה", וְלֹא הִסְפִּיק בְּמַה שֶּׁאָמַר "מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ", נִרְאֶה מִזֶּה שֶׁהוֹצִיא הַיָּרֵחַ וְהַכּוֹכָבִים מִ"מַּעֲשֵׂה אֶצְבְּעוֹתֶיךָ", אֲבָל אָמַר עֲלֵיהֶם לָשׁוֹן אַחֵר, וְהוּא "אֲשֶׁר כּוֹנָנְתָּה". וְעִנְיַן הַכּוֹנֵן הוּא מַה שֶּׁעַל הָעֲשִׂיָּה, שֶׁכְּבָר נַעֲשָׂה וְכוֹנְנָהּ אַחַר כָּךְ, כְּמוֹ שֶׁכָּתוּב (דברים לב ו) "הוּא עָשְׂךָ וַיְכֹנְנֶךָ" וְנֶאֱמַר (תהלים קיט עג) "יָדֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי". וְכָךְ הָיָה עִנְיַן הַיָּרֵחַ וְהַכּוֹכָבִים. שֶׁהֲרֵי הַיָּרֵחַ לֹא נִשְׁאֲרָה בַּבְּרִיאָה הַהִיא אֲשֶׁר נַעֲשֵׂית מִתְּחִלָּה, שֶׁהָיְתָה גְּדוֹלָה כַּשֶּׁמֶשׁ וְנִתְמַעֲטָה, הֲרֵי שֶׁכּוֹנְנָהּ אַחַר כָּךְ בְּעִנְיָן אַחֵר [מִמַּה שֶּׁהָיְתָה], וְכֵן הַכּוֹכָבִים שֶׁהִרְבָּה צְבָאֵֶיהָ לְפַיְּסָהּ, וְאָמַר שֶׁיִּהְיֶה, שֶׁכְּבָר נִבְרְאוּ הַכּוֹכָבִים, אֶלָּא שֶׁגָּזַר עֲלֵיהֶם שֶׁיֵּצְאוּ וְיִכָּנְסוּ עִמָּהּ, כִּדְאִיתָא (בב"ב) גכן הוא בדפוסים הקודמים ונראה כטעות סופר ומקומו בבראשית רבה כבפנים וז"ל: ואת הכוכבים א"ר אחא משל למלך שהיו לו שני אפוטרופין אחד שולט בעיר, ואחד שולט במדינה, אמר המלך הואיל ומיעט עצמו זה להיות שולט בעיר, גוזר אני עליו בשעה שהוא יוצא תהא כל אוכלסא יוצאה עמו, ובשעה שיהא נכנס תהא בולי ודימוס נכנסה עמו, כך אמר הקדוש ברוך הוא הואיל והלבנה הזו מיעטה עצמה להיות שולטת בלילה, גוזר אני עליה, בשעה שהיא יוצאת שיהו הכוכבים יוצאין עמה, בשעה שהיא נכנסת יהו הכוכבים נכנסים עמה, וכו'. [בִּבְרֵאשִׁית רַבָּה] (ו ד) . וְכָל שֶׁכֵּן, אִם נִבְרְאוּ עַכְשָׁו אַחַר הַמִּעוּט וְלֹא קֹדֶם לָכֵן, שֶׁהָיוּ, אִם כֵּן, הֲכָנָה וְכוֹנְנוּת לַיָּרֵחַ. וְאָמַר, בִּהְיוֹתִי רוֹאֶה יָרֵחַ וְכוֹכָבִים בְּעִנְיָן זֶה הָאָמוּר, הִנְנִי גוֹזֵר אֹמֶר ״מָה אֱנוֹשׁ וגו׳״.
The psalm continues: the moon and the stars that You established. [When mentioning the moon and the stars, the psalmist] changes the word used, stating that You established. [Thus,] the work of Your fingers, stated beforehand, is not sufficient [when discussing the moon and the stars. Hence,] this phrasing implies that the moon and stars are not merely described as the work of Your fingers, but as having been “established”. [The word] “establishing” represents a stage of development beyond “work” (מעשה). After “work” is completed, [the object produced by the work is then] “established.” This is reflected by the phrases,34Devarim 32:6. “He has made you (עשך) and established you,” and “Your hands made me (עשוני) and established me.”35Tehillim 119:73. [A similar motif applies with regard to] the moon and the stars. [After being made, they were established, for the moon] did not remain in the same state as [it was] originally created [i.e., “made”]. Thus, the moon was [originally] the same size as the sun, [but then] it had its size diminished. After [being made, the moon] was “established” in a different form than it was originally. Similarly, the stars were made and then established. [For as part of the] conciliatory [gestures granted the moon], its hosts were increased. [According to the conception that] the stars had already been created, [as part of the gestures to the moon,] God decreed that they would appear and disappear with [the moon], as our Sages stated.36It appears that the citation in the Hebrew text, Bava Basra, is in error and the intent is Bereishis Rabbah 6:4. How much more so [does this apply] if [the stars] were created [only] after [the moon was] diminished and not earlier, thus their very existence serves as an “establishment” of the moon. [Thus, since the moon was established] in this manner, the psalmist said, “Since I see the moon and the stars as they have been established, I declare: What (מה) is man…!”
מָה. הַפֵּרוּשׁ הוּא כְּמוֹ "מָה אַדִּיר", לְהַפְלִיג לְשֶׁבַח, כָּכָה גַּם כָּאן ״מָה אֱנוֹשׁ״ לְהַפְלִיג לְשֶׁבַח. כִּי הֲלֹא כְּמוֹ שֶׁכּוֹנַנְתָּ הַכּוֹכָבִים לַלְּבָנָה שֶׁתִּתְפַּיֵּס עַל מִעוּטָהּ, הִנֵּה מַה מְּאֹד שֶׁבַח וּגְדֻלָּה שֶׁל הָאֱנוֹשׁ כִּי תִזְכְּרֶנּוּ בַּפַּעַם הַהִיא, וְכֵן "בֶּן אָדָם כִּי תִפְקְדֶנּוּ" בַּפַּעַם הַהִיא וְאָמַרְתָּ לְפַיְּסָהּ, "צַדִּיקִים יִקָּרְאוּ עַל שְׁמֵךְ" וּבִשְׁמָהּ קָרָאתָ יַעֲקֹב וְדָוִד.
[In this verse, the word] מה, what, is used as in the exclamation מה אדיר שמך, How glorious is Your name! Similarly, in the phrase מה אנוש, what is man, the word מה, what, [is used] to exclaim a wondrous expression of praise. [The psalmist is saying:] “Just as You established the stars in an effort to placate the moon after it was diminished, so too how great is man, who was also mentioned as part of those gestures, since You declared that the righteous will be identified with the moon.” This verse, What is man that You have been mindful of him, a mortal that You have designated him for attention? refers to Yaakov and David, the two righteous men who are identified with the moon.
וּכְלַפֵּי יַעֲקֹב אָמַר כָּאן "אֱנוֹשׁ", כִּי הוּא הָיָה הָאֱנוֹשׁ וְהַיָּרוּד שֶׁבָּאָבוֹת, כְּמוֹ שֶׁהֵעִיד עַל עַצְמוֹ, וְאָמַר (בראשית מז ט), "יְמֵי שְׁנֵי מְגוּרַי וגו' מְעַט וְרָעִים וְלֹא הִשִּׂיגוּ לִימֵי אֲבוֹתַי".
In particular, Yaakov is identified with the term אנוש(enosh), [which is the least complementary of the terms used to refer to man. This term is used to allude to] Yaakov, [for Yaakov] was the least prominent of the patriarchs, as he testified regarding himself,37Bereishis 47:9. “The days of my sojourning… have been few and undesirable, and they did not reach the days of my fathers.”
וּכְלַפֵּי דָוִד אָמַר "וּבֶן אָדָם", שֶׁשֵּׁם אָדָם הוּא הֶחָשׁוּב שֶׁבְּכָל שֵׁמוֹת שֶׁמְּכֻנֶּה בּוֹ הַחַי מְדַבֵּר, כִּדְאָמְרִינַן בַּזֹּהַר פָּרָשַׁת תַּזְרִיעַ (ח"ג מב ע"א) דוז"ל: תאנא בכמה דרגין אתקרי בר נש, אדם, גבר, אנוש, איש, גדול שבכלם אדם (משום) דכתיב (בראשית א׳:כ״א) ויברא אלהים את האדם בצלמו, וכתיב (שם ט) כי בצלם אלהים עשה את האדם, ולא כתיב גבר אנוש איש.. וְדָוִד חָשׁוּב הָיָה, שֶׁהֲרֵי מָלַךְ עַל יִשְׂרָאֵל, וְנָתַן לוֹ הַמְּלוּכָה לְעוֹלָם. וְיִתְיַשֵּׁב אָמְרוֹ בְּכָאן "וּבֶן אָדָם" וְלֹא הִסְפִּיק כְּשֶׁיֹּאמַר 'וְאָדָם', שֶׁהֲרֵי בְּדָוִד קָמַיְרִי, וְהוּא בֶּן אָדָם הָרִאשׁוֹן, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ילק"ש בראשית רמז מא) הוז"ל: ד"א זה ספר תולדות אדם [ה, א] העביר לפניו כל הדורות הראהו דוד חיים חקוקין לו ג' שעות אמר לפניו רבש"ע לא תהא תקנה לזה אמר כך עלתה במחשבה לפני א"ל כמה שני חיי א"ל אלף שנים א"ל יש מתנה ברקיע א"ל הן א"ל ע' שנים משנותי יהיו למזל זה מה עשה אדם הביא את השטר וכתב עליו שטר מתנה וחתם עליו הקדוש ברוך הוא ומטטרון ואדם, אמר אדם רבש"ע יפיות זו מלכות וזמירות הללו נתונות לו במתנה ע' שנה שיחיה ויהא מזמר לפניך וזש"ה הנה באתי במגלת ספר כתוב עלי. שֶׁדָּוִד הָיָה לוֹ לִהְיוֹת נֵפֶל, וְאָדָם הָרִאשׁוֹן נָתַן לוֹ ע׳ שָׁנָה מִשְּׁנוֹתָיו. וְאַל תִּתְמַהּ שֶׁזֶּה הַמִּזְמוֹר דָּוִד עַצְמוֹ אֲמָרוֹ, שֶׁגְּדוֹלָה מִזּוֹ נֶאֱמַר בִּשְׁמוּאֵל, שֶׁאָמַר גַּם עַל עַצְמוֹ (שמו"א יב יא) "וַיִּשְׁלַח וגו׳ וְאֶת שְׁמוּאֵל", וְקָרָא לְעַצְמוֹ בַּשֵּׁם הַמֻּבְהָק. [וְכָל שֶׁכֵּן] שֶׁיְּפֹרַשׁ כָּאן שֶׁדָּוִד עַל עַצְמוֹ אָמַר, הוֹאִיל וְכִנָּה בְּשֵׁם אַחֵר:
David is described with the term בן אדם (ben adam), [which we have translated as “mortal”. A more literal translation of ben adam is “son of man.”] Adam is the most superlative term for man, as the Zohar, Parshas Tazria,38Zohar, Vol. III, Parshas Tazria, p. 48a. states. Therefore, it is appropriate to use [this term] with regard to David, for he reigned over Israel and the monarchy was given to him for eternity. [However,] David is referred to as ben Adam, “son of man,” and not Adam, “man,” because [in a way,] David was “the son of Adam,” as it were. As our Sages taught,39Yalkut Shimoni, Bereishis, sec. 41. David was destined to be stillborn and Adam, the first man, granted him 70 years of his life. Do not be surprised that David himself authored this psalm [even though it explicitly alludes to him. We see an even more surprising expression of this quality with regard to] Shmuel, who declared,40I Shmuel 12:11. “And He sent Yerubaal, Yiftach… and Shmuel,” referring to himself by name. Here, although David spoke about himself, he did not refer to himself by name, [but instead,] used a different term. [Thus, this verse is less surprising.]
וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹהִים. מוּסָב עַל יַעֲקֹב, שֶׁהֲרֵי נֶאֱמַר עָלָיו (בראשית לג כ) "וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל". וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יח.), שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ לְיַעֲקֹב אֵל, הֲרֵי שֶׁחִסְּרוֹ מְעַט מֵאֱלֹהִים, כִּי עִקַּר שֵׁם אֱלֹהִים נִגְזָר מֵאֵל. נִמְצָא שֶׁלֹּא חִסְּרוֹ [אֶלָּא] מְעַט, וְהוּא הַנּוֹסָף, שֶׁלְּעוֹלָם הַנּוֹסָף הוּא מְעַט נֶגֶד הָעִקָּר בַּשֵּׁמוֹת. וְכֵן [אַתָּה] מוֹצֵא [בְּכָל] הַתּוֹסָפוֹת, כְּמוֹ תּוֹסְפוֹת שַׁבָּת וְתוֹסְפוֹת שְׁבִיעִית. וְאָמַר "וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ", כְּלַפֵּי דָוִד שֶׁזָּכָה לִכְבוֹד הַמַּלְכוּת, "וַעֲטֶרֶת מַלְכָּם עַל רֹאשׁוֹ" (שְׁמוּאֵל ב׳ (יב ל)):
You made him but slightly less than the angels. This [phrase] refers to Yaakov, with whom is associated the verse,41Bereishis 33:20. “And he called it, ‘God, the God of Israel.’” Our Sages42Megillah 18a. interpreted this verse as, “The God of Israel called him [i.e., Yaakov] God.” [This verse uses the names א-ל, E-l, and א-להים, E-lohim to refer to God.] God’s name א-ל derives from His name א-להים; it is only that א-ל is lacking [the last three letters of] א-להים. That lack is merely marginal (“slightly less”) because the additional dimension added to E-lohim is not of primary importance, since the main part of [the name E-lohim] is E-l… This pattern is reflected whenever there is a tosefes, an “additional element,” as in tosefes Shabbos, the additional time added to Shabbos, or tosefes sheviis, the additional time added to the Sabbatical year – [the laws governing] these additional times are not as strict [as those governing the Shabbos or the Sabbatical year themselves. Similarly, the additional dimension added to א-להים is not fundamental.] [This verse continues,] and You crowned him with honor and splendor, referring to David who was granted the honor of kingship and was crowned with43This is reflected by the fact that א-ל and א-להים share the same root letters. “the diadem of their king on his head.”44II Shmuel 12:30.
תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ. מוּסָב עַל כָּל אֶחָד מֵאֵלּוּ הַשְּׁנַיִם, וְכֵן לְכָל הַצַּדִּיקִים שֶׁכַּיּוֹצֵא בָהֶם, כִּי הֵם מוֹשְׁלִים בְּכָל הָעוֹלָם, כָּעִנְיָן שֶׁנֶּאֱמַר (איוב כב כח) "וְתִגְזַר אֹמֶר וְיָקָם לָךְ". וְיִהְיֶה ״מַעֲשֵׂי יָדֶיךָ״ כְּלַפֵּי שָׁמַיִם וָאָרֶץ, כְּמוֹ שֶׁנֶּאֱמַר (ישעי' מח יג) "אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם".
You have made him ruler over Your handiwork. [This phrase] refers to both [Yaakov and David], and indeed to all the righteous who resemble them, for [the righteous] rule over all existence, as reflected by the verse,45Iyov 22:28. “You will issue a decree, and it will be upheld for you,” [which our Sages understand46See Taanis 23a, Sotah 12a. as implying that God will uphold a decree issued by a righteous man]. Your handiwork refers to heaven and earth, as reflected by the verse,47Yeshayahu 48:13. “Behold, My hand laid the foundation of the earth and My right hand spread out the heavens.”
וְאָמַר "כֹּל שַׁתָּה תַחַת רַגְלָיו". נוֹדָעִים דִּבְרֵי הָרַב הַמּוֹרֶה בְּשִׁתּוּף ׳רַגְלָיו׳, שֶׁהַפֵּרוּשׁ, סִבּוֹתָיו. וְאֵצֶל הַשֵּׁם, מְסֻבָּבָיו, כְּמוֹ שֶׁכָּתוּב בְּפֶרֶק יג וּפֶרֶק כח מֵחֵלֶק א׳ ווז"ל: רגל, שם משתתף, וכו'. ויפול גם כן בענין הסבה, ויברך ה' אותך לרגלי, בסבתי, כלומר בגללי. כי הענין אשר הוא בגלל דבר אחר, הדבר ההוא סבה לענין ההוא, וזה נעשה הרבה, לרגל המלאכה ולרגל הילדים. אם כן אמרו ועמדו רגליו ביום ההוא על הר הזיתים, ר"ל קיום סבותיו, כלומר הנפלאות אשר יראו אז במקום ההוא אשר הוא יתברך סבתם, כלומר עושם. ואל זה הפירוש נטה יונתן בן עוזיאל ע"ה, אמר ואיתגלי בגבורתיה ביומא ההוא על טורא דזיתיא. וכן יתרגם כל מעשה מגע והעתק גבורתיה, מפני שהרצון בכולם הפעולות הבאות ברצונו. אמנם אמרו ותחת רגליו כמעשה לבנת הספיר, פירש אונקלוס בו כמו שידעת שהוא שם כנוי רגליו שב אל הכסא, ואמר ותחות כורסי יקריה והבן. ועיי"ש שהאריך.. וְאִם כֵּן, כָּאן יִהְיֶה הַפֵּרוּשׁ, כֹּל שַׁתָּה תַחַת סִבּוֹת הָאָדָם הַנִּזְכָּר וֶאֱנוֹשׁ הַנִּזְכָּר. כִּי הַכֹּל בְּסִבָּתוֹ, וּכְמוֹ שֶׁאָמְרוּ (ברכות ו: שבת ל:) זוז"ל: מאי כי זה כל האדם? אמר רבי אלעזר: אמר הקדוש ברוך הוא: כל העולם כולו לא נברא אלא בשביל זה. רבי אבא בר כהנא אמר: שקול זה כנגד כל העולם כולו. רבי שמעון בן עזאי אומר, ואמרי לה רבי שמעון בן זומא אומר: כל העולם כולו לא נברא אלא לצוות לזה. זִכְרוֹנָם לִבְרָכָה, עַל (קהלת יב יג) "כִּי זֶה כָּל הָאָדָם". וְאִם יִהְיֶה נִמְשָׁךְ "תַּמְשִׁילֵהוּ וגו'" הַכֹּל אֶל "וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ", שֶׁנֶּאֱמַר עַל הַבֶּן אָדָם שֶׁהוּא דָוִד, יִצְדַּק יוֹתֵר. וּבַמִּדְרָשׁ, "תַּמְשִׁילֵהוּ וגו׳", זֶה יְהוֹשֻׁעַ, שֶׁאָמַר (יהושע י יב) "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם". "כֹּל שַׁתָּה תַחַת רַגְלָיו", זֶה דָוִד, שֶׁנָּפְלוּ לְפָנָיו כָּל שׂוֹנְאָיו, שֶׁנֶּאֱמַר (שמו"ב כב מג) "וְאֶשְׁחָקֵם כַּעֲפַר אָרֶץ". וְכֵן דּוֹרֵשׁ וְהוֹלֵךְ הַכֹּל עַל בְּנֵי אָדָם צַדִּיקִים רְשׁוּמִים:
With regard to placing everything beneath his feet, the interpretation of [the term] “feet” given by [Rambam in] Moreh Nevuchim48Rambam, Moreh Nevuchim, Vol. 1, chs. 13 and 28. is well known. [Rambam interprets the word] “feet” [as referring to] causes, [i.e.] the factors that lead to a given result. Thus, [the phrase,] placing everything beneath his feet should be understood as meaning that everything in existence comes as a result of the man and the mortal mentioned above [i.e., Yaakov and David]. This interpretation parallels [the understanding of] our Sages49Berachos 6b. See Rambam’s Introduction to his Commentary on the Mishnah, which elaborates in explanation of this statement. who interpreted the Scriptural phrase,50Koheles 12:13. “for this is man’s entire [purpose],” [to mean that man is the purpose of all existence]. If [the phrase] You have made him ruler over Your handiwork is understood as referring back to [the phrase] You crowned him with honor and splendor, and thus to the son of man, i.e., David, the sequence of the verse will be understood better. A similar explanation is found in the Midrash, which states:51Midrash Tehillim to psalm 8. You have made him ruler over Your handiwork – this refers to Yehoshua, who said,52Yehoshua 10:12. “Sun, be still over Givon.” Placing everything beneath his feet – this refers to David, of whom it is said,53II Shmuel 22:43. “I crushed them like the dust of the earth.”
The Midrash continues to interpret the other phrases of this psalm as referring to righteous men of renown.
צֹנֶה וַאֲלָפִים כֻּלָּם. יִקְשֶׁה, "וְגַם בַּהֲמוֹת שָׂדָי" תּוּ לָמָּה לִּי? וְכֵן קָשֶׁה, מַאי "וְגַם"? וְלָכֵן [נִרְאֶה], דְּמִן "וְגַם" וּלְהַלָּן יְדַבֵּר בֶּעָתִיד, וְהֵם "בְּהֵמוֹת [בְּהַרְרֵי] אָלֶף" הַנִּזְכָּר בִּתְהִלִּים נ׳ (פסוק י). וּפֵרְשׁוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, בְּפֶרֶק הַסְּפִינָה (ב"ב עד:) שֶׁמְּתֻקָּן לַצַּדִּיקִים לֶעָתִיד לָבוֹא. וְאַף שֶׁלֹּא אָמְרוּ אֶלָּא הָרוֹעֶה אֶלֶף הָרִים בְּכָל יוֹם חוז"ל הרשב"ם (שם דף עד:) ד"ה בהמות בהררי אלף - פסוק הוא בתהלים במזמור לאסף כי לי כל חיתו יער בהמות בהררי אלף ע"ש שרועה אלף הרים בכל יום. וכן פרש"י בתהלים שם. והוא עפ"י מדרש חז"ל בכמה מקומות, וז"ל ויקרא רבה פרשת אחרי מות פרשה כב: תחת איסור בהמות בהמות בהררי אלף רבי יוחנן וריש לקיש ורבנן ר' יוחנן אומר בהמה אחת היא ורבוצה על אלף הרים ואלף הרים מגדלין לה כל מיני עשבים והיא אוכלת שנא' (איוב מ׳:כ׳) כי בול הרים ישאו לו וריש לקיש אמר בהמה אחת היא רבוצה על אלף הרים ואלף הרים מגדלין לה מאכל לאכילתן של צדיקים והיא אוכלת מאי טעמא (ישעיהו ס״ה:י׳) והיה השרון לנוה צאן ורבנן אמרי בהמה אחת היא ורבוצה על אלף הרים ואלף הרים מגדלין לה מיני בהמות והיא אוכלת מאי טעמא שנאמר (איוב מ׳:כ׳) וכל חית השדה ישחקו שם וכו' עייש באריכות וש"נ., מִכָּל מָקוֹם, קְרָא "בְּהֵמוֹת בְּהַרְרֵי" קָאָמַר. וּלְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה לְהַפְלָגָה מְפָרְשִׁים כָּךְ, שֶׁבְּהֵמוֹת כָּל אֶחָד רוֹעֶה בְּכָל יוֹם אֶלֶף הָרִים. וְכֵן נִרְאֶה, שֶׁ"זִּיז שָׂדַי" הַמֻּזְכָּר שָׁם (תהלים נ יא) אַחַר כָּךְ, "וְזִיז שָׂדַי עִמָּדִי", שֶׁתִּרְגֵּם יוֹנָתָן "וְתַרְנְגוֹל בְּרָא דְּקַרְצוּלֵיהּ שָׁרְיָן בְּאַרְעָא וְרֵישֵׁיהּ מְטֵי עַד צֵית שְׁמַיָּא", כְּמוֹ כֵן בָּאֲגָדָה דְּפֶרֶק הַסְּפִינָה (שם עג:) טוז"ל: ואמר רבה בר בר חנה: זימנא חדא הוה אזלינן בספינתא, וחזינן ההוא ציפרא דקאים עד קרצוליה במיא ורישיה ברקיע, ואמרינן: ליכא מיא, ובעינן לחות לאקורי נפשין, ונפק בת קלא ואמר לן: לא תיחותו הכא, דנפלת ליה חציצא לבר נגרא הא שב שני ולא קא מטיא אארעא, ולאו משום דנפישי מיא אלא משום דרדפי מיא. אמר רב אשי: ההוא זיז שדי הוא, דכתיב: וזיז שדי עמדי., וְיִרְמֹז כָּאן "צִפּוֹר שָׁמַיִם" גַּם עַל זֶה. וְלָמָּה לֹא יֹאמַר שֶׁיִּהְיוּ מוּכָנִים לַסְּעוּדָה בְּשַׂר עוֹף, כְּמוֹ שֶׁבְּשַׂר דָּגִים הַיְנוּ לִוְיָתָן וּבַת זוּגוֹ הֵן הֵנָּה "וּדְגֵי הַיָּם", וּכְמוֹ שֶׁאֲבָאֵר בְּסָמוּךְ, בְּסִיַּעְתָּא דִשְׁמַיָּא. וְהַשְׁתָּא אָתֵי שַׁפִּיר דְּאָמַר "וְגַם", דְּוַדַּאי דִּרְבוּתָא גְדוֹלָה הוּא יהרבותא הוא שהסעודה תהיה גדולה ותכלול גם בשר גם עופות וגם דגים וכפי שמפרט רבינו לקמן בסמוך. שֶׁיִּזְכֶּה לַסְּעוּדָה הַזֹּאת:
Flocks and cattle, all of them, and also the beasts of the field – It is difficult to understand what is added by the phrase, and also the beasts of the field. Moreover, why is [that phrase introduced by the words] “and also”? [In resolution,] it appears that from [the word] “also” onward, the psalm is relating prophecies of the Ultimate Future. [Hence, the phrase] the beasts of the field refers to “the beast [that pastures] on a thousand mountains,”54Tehillim 50:10. The verse is translated according to the understanding of our Sages cited in the following footnote. mentioned in Psalm 50. Our Sages55Vayikra Rabbah 22:10. interpret [that phrase as referring to “the wild ox”] which will be prepared for [the feast of] the righteous in the Ultimate Future, as stated in Tractate Bava Basra.56Bava Basra 74b. Although [our Sages] speak only of one beast pasturing on one thousand mountains, the verse [uses the plural form, “beasts”]. The Sages’ statement can be understood as an exaggeration, indicating that each of these beasts will pasture on a thousand mountains each day, [since the text itself is describing many beasts pasturing on those one thousand mountains]. A similar [interpretation can be given for the phrase in the following verse in psalm 50],57Tehillim 50:11. Here as well, we are translating the verse according to the interpretation found in Vayikra Rabbah, loc. cit. וְזִיז שָׂדַי עִמָּדִי, “the giant fowl of the field are with Me.” Yonasan ben Uziel translates [that phrase as referring to] “the wild rooster whose feet rest on the ground and whose head reaches the heaven.” Similarly, [this fowl is mentioned] in Tractate Bava Basra,58Bava Basra 73b. [and] it is also alluded to [in this psalm with the phrase] the fowl of the heavens. Why should we not say that the meat of [this] fowl will be included in the feast [for the righteous in the Ultimate Future]? Just like the meat of fish – the Leviathan and its mate, the fish of the sea [mentioned in this psalm – the meat of fowl will also be served at this feast,] as I will explain shortly. On this basis, we can also understand why this phrase is introduced by the words and also [as mentioned above]. For [the phrase and also indicates] something significant, and to be included as part of this feast is certainly a significant matter.
צִפּוֹר. כְּבָר הִזְכַּרְתִּי מִדֶּרֶךְ הַסְּבָרָא, שֶׁכְּמוֹ שֶׁיִּהְיֶה בַּסְּעוּדָה בְּשַׂר בְּהֵמָה וּבְשַׂר דָּגִים, שֶׁמִּן הָרָאוּי הוּא שֶׁיִּהְיֶה גַּם כֵּן בְּשַׂר עוֹף. כִּי לָמָּה יִגָּרַע זֶה הַמִּין? וַהֲרֵי הוּא הַמְּעֻלֶּה שֶׁבְּכָל הַמִּינִין הָאֵלּוּ. יאאולי צ"ל וכמו שכתב רש"י בסוף פרשת פנחס (במדבר כט לו) בשם מדרש ר' תנחומא וכו', וז"ל רש"י שם: ובמדרש רבי תנחומא למדה תורה דרך ארץ, שמי שיש לו אכסנאי יום ראשון יאכילו פטומות, למחר מאכילו דגים, למחר מאכילו בשר בהמה, למחר מאכילו קטניות, למחר מאכילו ירק, פוחת והולך כפרי החג: . . . . מִדְרַשׁ ר׳ תַּנְחוּם בְּסוֹף פָּרָשַׁת פִּנְחָס, יוֹם רִאשׁוֹן מַאֲכִילוֹ פְּטוּמוֹת יבוהכוונה שביום ראשון נותן המשובח ומכאן ואילך פוחת והולך, ומכאן שעוף (פטומות) הוא משובח מדג ובהמה. כו׳, וּפוֹחֵת וְהוֹלֵךְ. וְאִיתָא נַמִּי בְּמִדְרַשׁ רַבּוֹת (פנחס פכ"א כה) בְּזֶה הַלָּשׁוֹן, יוֹם רִאשׁוֹן מַאֲכִילוֹ עוֹפוֹת, בַּשֵּׁנִי מַאֲכִילוֹ בָּשָׂר, בַּשְּׁלִישִׁי דָּגִים כו׳ פּוֹחֵת וְהוֹלֵךְ כו׳. וּבְפֵרוּשׁ רַשִׁ"י מַקְדִּים דָּגִים לְבָשָׂר, וּבֵין כָּךְ וְכָךְ הָעוֹפוֹת קוֹדְמִים בַּחֲשִׁיבוּת [לְכֻלָּן. וְלָמָּה] יִהְיֶה שֻׁלְחָן שֶׁל גָּבוֹהַּ מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא חָסֵר? יגומזה מוכיח רבינו שבודאי זיז שדי הוא העוף המוכן לעתיד, כמו שמוכן דג הלויתן, ובשר בהמות בהררי אלף..
The fowl of the heavens. As I mentioned above, just as the feast [for the righteous in the Ultimate Future] will include the meat of animals and fish, it is also appropriate that the meat of fowl [be served]. Why should this type [of food] be lacking [from that feast]? [Fowl] is the most prestigious of all types [of meat], as reflected by the comments of Midrash Tanchuma [with regard to the offerings brought on the holiday of Sukkos]:59Midrash Tanchuma, Parshas Pinchas, sec. 17. The wording used by Tosfos Yom Tov fits the manner in which Rashi cites that text, but varies slightly from the standard version of that text. “On the first day, he [the host] should… feed him [the guest] fowl. On the second day, he [the host] should feed him fish….” Each day, the host reduces the quality of the food offered. Similar comments are made in Bamidbar Rabbah:60Bamidbar Rabbah 21:25. “On the first day, [the host] should… feed [the guest] fowl. On the second day, [the host] should feed him meat. On the third day, he should feed him fish….” Similarly, Rashi61See Rashi’s commentary to Bamidbar 29:36. speaks of giving fowl first (but gives precedence to fish over animal meat). [Thus, fowl is considered the most prominent of all meats.] Why then should [fowl] be lacking at the feast served by the King of kings in the Ultimate Future?
וְאָמַר "עֹבֵר אָרְחוֹת יַמִּים". יָדוּעַ, כִּי הָעוֹלָם הַזֶּה נִמְשָׁל לְיָם, שֶׁהָעוֹבֵר בּוֹ מְסֻכָּן. וְכֵן כָּל עוֹבְרֵי הָעוֹלָם הַזֶּה מְסֻכָּנִים, בְּאוּלַי יְאַבֵּד עוֹלָמוֹ הָאֲמִתִּי וְהַנִּצְחִי. וְלָזֶה אָמַר, לְמִי הוּא כָּל זֶה? לְ"עוֹבֵר אָרְחוֹת יַמִּים", בֵּינוֹנִי בִּמְקוֹם עָבָר. יִרְצֶה, לְמִי שֶׁכְּבָר עָבַר אָרְחוֹת יַמִּים, וְלֹא יָחוּשׁ לְשׁוּם סַכָּנָה, כִּי יָדַע בְּנַפְשׁוֹ דְּצַדִּיק הוּא. וְכֵן עוֹבֵר בָּעוֹלָם הַזֶּה, וְלֹא יָחוּשׁ שֶׁיִּמְעֲדוּ רַגְלָיו מִדֶּרֶךְ הַיָּשָׁר, חַס וְשָׁלוֹם:
He who travels the paths of the seas – The seas are a metaphor for this [material] world. All those who journey on [a sea voyage place themselves in] danger. So too, all those who pass through this world are in danger, for they risk losing their portion in the true and eternal world. Who will have all these [benefits described in this Psalm]? Someone who travels the paths of the sea. The present participle is used here in place of the past tense, and the verse intends to say: someone who already “traveled these paths,” [i.e., who has already overcome these challenges,] need not be concerned about [the spiritual] danger, for he will be aware of his soul [and know that] he is righteous. Accordingly, even as [this person] passes through this world, he need not worry that his feet might, Heaven forbid, swerve from the just path.
ה' אֲדוֹנֵינוּ וגו׳. וְאִלּוּ "אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם" לֹא אָמַר. וְגַם רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הִתְעוֹרְרוּ בָּזֶה (שבת פט.), וּפֵרְשׁוּ לְפִי דַרְכָּם, עַל מַתַּן תּוֹרָה, שֶׁהוֹדוּ הַמַּלְאָכִים שֶׁתִּנָּתֵן בָּאָרֶץ. וּלְפִי דַרְכֵּנוּ עַכְשָׁו, שֶׁמְּדַבֵּר בֶּעָתִיד, שֶׁאָז לֹא יִהְיֶה יֵצֶר הָרָע, כִּי יִשְׁחָטֵהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא (סוכה נב.), יִמָּלֵא פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, וְנֹאמַר "ה׳ אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ", וְאַף שֶׁלֹּא תִתֵּן הוֹדְךָ וְכֹחֲךָ עַל הַשָּׁמָיִם, כִּי כֵן יִבְרָא ה׳ שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה, כִּנְבוּאַת יְשַׁעְיָה (ס״ה וס״ו). וְיִהְיֶה אָז בָּעִנְיָן שֶׁלֹּא יִצְטָרֵךְ לִירֹא מִפְּנֵי מַעֲרֶכֶת הַשָּׁמַיִם, וְהוֹאִיל וְכֻלָּם צַדִּיקִים, לָמָּה יִהְיֶה אָז צַדִּיק וְרַע לוֹ?! וּמַה גַּם לְדִבְרֵי הַזֹּהַר, פָּרָשַׁת בְּרֵאשִׁית (הקדמה ד: ה.), שֶׁאָמַר שֶׁמֵּחִדּוּשֵׁי הַתּוֹרָה שֶׁמְּחַדְּשִׁים תַּלְמִידֵי חֲכָמִים, מֵהֶם נִבְרְאוּ הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה, אִם כֵּן, פְּשִׁיטָא שֶׁאֵין הִתְנַגְּדוּת מִצְּבָא הַשָּׁמַיִם, כִּי הֲלֹא הֵם עַצְמָם בְּרוּאֵי הַתּוֹרָה, וּלְפֵרוּשׁוֹ, אֵין כָּאן מָקוֹם לְשֶׁיֹּאמַר "תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם":
God, our Lord: How glorious is Your name throughout the earth! [This phrase was already stated in the second verse of this psalm, and is repeated here. Nevertheless,] the second half of the phrase, for You have placed Your glory above the heavens, is not repeated. Our Sages62Shabbos 89a. noted this fact and explained that [the omission indicates that] the angels [acknowledged the validity of Moshe’s arguments, and] agreed that the Torah should be given on this material plane. According to our understanding – that [this portion of the psalm is a prophecy regarding the] Ultimate Future, when the evil inclination will cease to exist, for God will slay it63Sukkah 52a. – at that time, our mouths and our tongues will be filled with joyous song, and we will proclaim God, our Lord: How glorious is Your name throughout the earth! even though God will not place His glory and might above the heavens. For then God will create a new heaven and a new earth, as prophesied by Yeshayahu.64See Yeshayahu 65:17, 66:22. Then, there will be no need to fear from the heavenly forces, for mankind will all be righteous. Why then would there be [the phenomenon of] a righteous man who suffers? [In particular, the above is true] according to the Zohar,65Zohar, Vol. I, p. 4b-5a. which explains that “the new heavens and the new earth” will be created through the new Torah insights that the Torah scholars will develop. Accordingly, the heavenly hosts will not oppose [the righteous], for the very existence of these heavenly hosts is the result of the Torah [study of the righteous]. Therefore, there is no need to state place Your glory above the heavens.