Midrash Tehillim Reader

Back and forth you formed me. Two faces were created (meaning "two aspects" or "dual nature"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), "And the Lord God built the rib." Therefore, it is said "back and forth you formed me," etc. Rav and Shmuel disagreed.

One said "face" and the other said "tail." Granted, according to the one who said "face," since it is written "back and forth you formed me," it makes sense. But according to the one who said "tail," what does "back and forth" mean? As Rabbi Ami said in the name of Rabbi Ami, "back" refers to the act of Creation, and "forth" refers to punishment.

Granted, "back" refers to the act of Creation, as we say during Friday night prayers. But what does "forth" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), "And He blotted out every living substance which was upon the face of the ground." And for the one who said "face," he derives a great principle from it.

It makes sense that the male aspect should be dominant, as it is taught that "A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come." Another explanation of "back and forth you formed me" is that Rabbi Yochanan said, "If a person is worthy, he can enjoy both worlds, back and forth.

But if not, he comes to give an account." And you laid your hand upon me, as you said (Job 13:21), "Your hand is heavy upon me." Rabbi Eliezer the Androgynos said, "They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'"

Rabbi Shmuel said, "Two faces were created, and he was made with a back and a front." Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, "He was created as a golem and lay from the beginning of the world to its end." This is what is written, "Your golems have seen" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: "God created the whole world from east to west, as it is said, 'Behind and before you encircle me.'

From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.'

This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam.

Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word "Kluso" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds.

As it is written (Leviticus 11:2): "This is the animal that you may eat." And finally (ibid. 12:2): "When a woman conceives." Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): "Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments." And it is written (Exodus 15:17): "The sanctuary, O Lord, that Your hands have established."

Another thing, look back and ahead of me. Creation in this world is a creation in the next world. There is no need to create them again for the resurrection of the dead, for two creations have already been created for them. Thus the Almighty thought and formed Adam and Eve, who were thrown before Him like a lump.

As it is said, "Your eyes saw my unformed substance" (Psalms 139:16). What is this in your book? From the day that the Almighty created the first man, He wrote in His book what He will produce from him until the dead are resurrected. And so He calls before Him each generation and its seekers, providers, wise men, prophets, scribes, and disciples, until the dead are resurrected.

And thus it is said, "This is the book of the generations of Adam" (Genesis 5:1). And so Isaiah said, "The Lord called me from the womb, from the body of my mother He mentioned my name" (Isaiah 49:1). And so it is said, "Who has performed and accomplished it, calling forth the generations from the beginning?" (Isaiah 41:4). He meant from the first man.

"A Psalm of David. Deliver me, O Lord, from the evil man; preserve me from the violent man; Solomon said (Proverbs 4:6), 'Do not forsake wisdom, and she will keep you.' (Proverbs 6:22) 'When you walk, they will lead you; when you lie down, they will watch over you.' So said the Lord to David, 'It is your desire that I preserve you; I will preserve you and keep you in the Torah,' as it says (Proverbs 4:13), 'Keep her, for she is your life.'

Your desire is that I rescue you from the hand of the wicked; sing for joy before Me, and I will deliver you.' (Psalm 32:7) 'Sing for joy, O daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem!' Deliver me, O Lord, from the evil man; who is he, but Esau the wicked? And what is his evil?

Death. So said the Lord, 'When I redeem you from the hand of death, I will redeem you,' as it says (Hosea 13:14), 'I will ransom them from the power of the grave; I will redeem them from death.' Death is the evil that Esau has done. Therefore it is said, 'Deliver me, O Lord, from the evil man,' (Psalm 140:1) and Jacob also said, 'Deliver me, O Lord, from the evil man.' (Genesis 32:12) 'And what kind of evil is it that a violent person does?

Protect me from the hand of the oppressor.' And what was the oppression? (Genesis 32:14-15) 'He spent the night there, and from what he had with him he took a present for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams.' This was not oppression. And so it says (Obadiah 1:10), 'Because of the violence done to your brother Jacob, shame shall cover you.'"

Israel said, "The mountains will be cut off forever, and whatever was swallowed up will be swallowed up." Then the Lord said, "I will bring them out from between their teeth," as it is written (Psalm 68:23), "God said, 'I will bring them back from Bashan.'" Therefore, it is said, "Protect me from the hands of the wicked, who have thought evil thoughts in their hearts," etc. What does it mean to have evil thoughts in the heart?

It does not mean that it is only hidden in one's heart and not spoken aloud. Rather, it means that one thinks evil thoughts in the heart. When they think of evil, they are not only thinking of themselves but also of others, as it is written (Obadiah 1:18), "The house of Jacob will be a fire," etc. This is also expressed in Daniel 7:7-8, "I looked at these horns and there was another horn, a little one, coming up among them, and it uprooted three of the horns with eyes like the eyes of a man, and a mouth uttering great boasts."

Looking at God, one speaks harsh and reviling words. It is written (Daniel 7:11), "I watched until the beast was slain and its body destroyed and thrown into the blazing fire."

Psalm for David: "I call upon you, O Lord; make haste to me; give ear to my voice when I call to you." Solomon said (Proverbs 15:30): "Bright eyes gladden the heart." The Holy One, blessed be He, illuminates the eyes of the righteous, and they rejoice like fat and marrowy bones at good tidings. What is the good tidings that they receive?

As it is written above (Psalm 140:14): "Surely the righteous shall give thanks to your name." David asks of you, "Let me be among those who see your face." "I call upon you, O Lord; make haste to me." What does "make haste to me" mean?

It means that I have a desire to fulfill your will, and you should also desire me. To what is this comparable? To a person who had to appear before the ruler, who saw that all the officials spoke with him. He called to the ruler and said to him, "I have no one to speak for me.

You are the judge and the advocate. Please advocate for me." So too, David said: Some people trust in their good and righteous deeds, while others trust in the merit of their ancestors. But I trust in you, even though I have no good deeds, because I have called upon you.

Therefore it is said, "I call upon you, O Lord; make haste to me." "My prayer shall be set before You, etc." What is the meaning of "my prayer shall be set"? So said David, "My Master, when the Temple was standing, we would burn incense before You. Now that we have no altar and no High Priest, may my prayer be accepted and may it tear through the firmament."

Therefore, it is said, "My prayer shall be set before You, etc." Similarly, it says (Ezra 9:4), "And to me were assembled everyone who trembled at the words of the God, etc." (Psalms 55:18) "In the evening, and in the morning, and at noon, I will express my complaint and moan, etc." Why in the evening? Rather, all day long my soul is at ease in the world and I am not troubled, but in the evening I die and my intestines are exchanged.

Therefore, a person must confess his sins and supplicate in the Mincha prayer. Therefore, it says, "The lifting up of my hands as the evening sacrifice." And so Daniel says (Daniel 9:21), "While I was still speaking in prayer, the man Gabriel, whom I had seen in the vision, etc." When is this? At the time of the Mincha prayer.

Understanding of David during his prayer in the cave. Solomon said in Proverbs 18:10, "The name of the Lord is a strong tower; the righteous run to it and are safe." When the righteous are in distress, they only focus on the Lord. The scripture also says in Psalm 34:2, "I will bless the Lord at all times; His praise shall continually be in my mouth."

When David fled from Absalom, he only sang to the Lord. Similarly, when he was in the wilderness of Judah, he only mentioned the Lord. In every trouble he faced, he trusted in the Lord. And when he was in the cave, he called only upon the Lord, as it says in Psalm 142:4, "I cry out to You, O Lord; I say, ‘You are my refuge, My portion in the land of the living.’"

What does it mean that David had "understanding"? When Saul and David were in the cave, David knew and saw that no one was standing with him in his wealth, wisdom, or strength. Therefore, his only recourse was to pray. David understood and said that he had no good except for prayer. Therefore, it is said, "Understanding of David" (in reference to Psalm 142) and so on....

"I will cry out to the Lord, I will cry out to the Lord for mercy. Why twice 'my voice'? Similarly, the verse says (Psalms 86:3) 'Have mercy on me, O Lord, for I call to You all day long.' Twice.

Rather, this is what David said: 'Have mercy on me that I may not fall into his hand, and have mercy on me that he may not fall into my hand.' And so, 'my voice to the Lord I cry out' means that I may not fall into His hand, and 'I plead to the Lord with my voice' means that he may not fall into my hand." [The passage is discussing the repetition of certain phrases in Psalms and why they appear twice.

Specifically, it focuses on the phrase "my voice" which appears twice in the opening line of Psalm 130: "Out of the depths I cry to you, Lord; Lord, hear my voice." The commentary explains that the repetition of "my voice" is meant to convey two different intentions: the first "my voice" is a plea to God to not let the speaker fall into His hand, and the second "my voice" is a plea to God to not let the speaker's enemies fall into his hand.

This interpretation is based on a similar repetition of the phrase "have mercy on me" in Psalm 86:3, and the commentary explains that David himself made this distinction when he used the phrase "have mercy on me" twice in one verse.]

"I will pour out my words before Him" etc. This is how the righteous reveal their troubles before God. And so it is written, "A prayer for the poor, when he wraps himself up and so on." And Hannah also said, "For out of the abundance of my complaint and grief have I spoken hitherto." Therefore it is said, "I will pour out my words before Him." And the Lord said to David, "Cast thy burden upon the Lord, and He will sustain thee" (Psalms 55:23).

"When my spirit faints within me" etc. What is "my tent"? David said before the Lord, "All my mighty ones are nothing compared to You. My heart tells me that whoever stretches out his hand against the Lord's anointed will be punished." Therefore it is said, "When my spirit faints within me, You know my path."

"Look to the right and see, for there is no one who takes notice of me" etc. What is "look to the right and see, for there is no one who takes notice of me"? It means that I have no one to rely on except You, who stand on my right side. This is what Your art teaches, that You are the right hand of the poor. As it is written, "For he shall stand at the right hand of the needy, to save him from those that judge his soul." Therefore it is said, "Look to the right and see." "I have no escape; no one cares for my life" etc. David said, "If I seek refuge, I will seek it not from the wicked, nor from Saul, nor from all Israel at this time." Therefore it is said, "I have no escape; no one cares for my life."

I cried out to You, etc. David was trapped inside a cave, with Saul outside standing at the entrance. David said to God, "Master of the Universe, please take my soul out of its prison." Upon this, David takes the crown, for You will save me, as it is said, "Upon me, the righteous will crown themselves" (Psalms 140:13). It is also written, "I call upon the Most High God, upon God who fulfills His purpose for me" (Psalms 57:3), and "Deal bountifully with Your servant, that I may live and keep Your word" (Psalms 119:17).

Psalm of David: "Lord, hear my prayer, listen to my plea," etc. Solomon said (Proverbs 20:8-9), "A king who sits on the throne of justice scatters all evil with his eyes. Who can say, 'I have cleansed my heart,' etc.?" Who can stand on the day of judgment and say, "I am pure, free of sin?" No one can stand, as it is written (Malachi 3:2), "And who can endure the day of His coming? And who can stand when He appears?"

Similarly, Jeremiah said (Jeremiah 30:6), "Ask now and see, can a male give birth? Why then do I see every man with his hands on his loins like a woman in labor? And why have all faces turned pale?" No one on that day will have a pleasant face, as all faces will turn pale.

Even Abraham over Ishmael, Isaac over Esau, and the Lord over Israel on their behalf, as it is said (Malachi 3:2), "And all faces will turn pale." David said to the Lord, "I beg of You, answer me and do justice with me on that day." Therefore it says, "Lord, hear my prayer," etc. And if You do not do justice with me, who can stand? Similarly, Job said (Job 14:13), "Oh that You would hide me in Sheol, that You would conceal me until Your wrath be past."

The Lord replied to him, "Until judgment has passed, until anger has passed." (Job 14:13-14) "Until You put an end to me, until You call me and I will answer You." David also said (Psalm 143:2), "Do not enter into judgment with Your servant," etc. David said before the Lord, "At the judgment, You bring me, but there is a servant who comes to judgment with his master. And thus it is written (Psalm 119:94), "I am Yours, save me," etc. Why does everything belong to You, O Lord, and everything that belongs to him belongs to his Master?

And so it is said (Psalm 39:13), "Turn Your gaze away from me, that I may recover," etc. (Psalm 102:11) "Take Your hand away from me and let me be, etc." (Psalm 10:14) "You have seen, for You behold mischief and spite." (Psalm 12) "You have done life and kindness, etc. And for all of these, you establish me for judgment. Why (Psalm 14:1) is man born of a woman? (Psalm 2) Like a flower, he comes forth, etc. (Psalm 3) Yet for all this, you have opened your eyes, etc. For your sake, do not bring your servant to judgment, etc. Therefore, it is said (Proverbs 20:9), "Who can say, 'I have made my heart clean, etc.' No one can vindicate themselves in judgment.

Why (Kings I 8:46), "For there is no man who does not sin before you." And likewise it says (Ecclesiastes 7:20), "For there is not a righteous man on earth who does good and never sins." (Job 15:15) "Even the heavens are not pure in your sight." (Psalm 25:5) "And even the stars are not pure in your sight." Therefore, it is said that no living being can be justified before you. What is "every living being?"

Every living being cannot be justified before you, but the dead are vindicated. However, the living beings on high cannot be vindicated before you on the Day of Judgment. Therefore, it is said that no living being can be justified before you....

"For the enemy pursues my soul..." and so Israel said: when we are afflicted with troubles, what is good for us? Only to be tested and scrutinized. As it is said: "For You have tested us, O God; You have refined us like silver." (Psalm 66:10) These are the ways in which humanity is elevated. But after all of this, there is the judgment. God said to them: "You have endured so much, from now on do not be afraid." As it is said: "Though I have afflicted you, I will afflict you no more." (Nahum 1:12)

"To David, blessed be the Lord my rock, etc. Solomon said (Proverbs 3:6) 'In all your ways acknowledge him'. What is 'In all your ways acknowledge him'? It means that He should be in your heart in every way that you go, just as David used to do. He was a king and said, 'I am not a king, He is the king and He made me a king.'

And so it says (2 Samuel 5:12) 'And David knew that the Lord had established him as king over Israel.' He was strong and said, 'I am not strong.' He was rich and said, 'I am not rich.' And so he proclaimed (1 Chronicles 29:11) 'Yours, O Lord, is the greatness and the power, etc.' And so it says (2 Samuel 8:15) 'David administered justice and righteousness to all his people.'

He went down to war and triumphed and said, 'It was not by my strength that I triumphed, but He helped me and gave me victory and made me a warrior.' And so it says (Psalm 18:33) 'The God who arms me with strength'. Therefore he said, 'Blessed be the Lord my rock, etc.'" "When I learned to fight with my fingers was when I killed Goliath. As it says in 1 Samuel 17:49, 'And David put his hand in his bag and took out a stone and slung it.'

This is the way someone who strikes another from the front does not need to make them fall backwards, but rather, forwards, and why did he fall in front of him? An angel went with the stone and intentionally threw it at his face, and not only that, but he had a copper helmet on his head, and how did the stone sink into the copper? But God was with him, therefore it is said, 'Blessed be the Lord my Rock.'

I did not know how to fight except that the Holy One, blessed be He, taught me, and so Saul says to him in 1 Samuel 17:37, 'Go, and may the Lord be with you.' And as it says in Judges 6:12, 'The Lord is with you, mighty warrior.' And it says in Psalm 119:12, 'Blessed are You, O Lord; teach me Your statutes.' I know nothing except that which I have been taught.

As it says in Psalm 71:17-18, 'O God, You have taught me from my youth...Even when I am old and gray, O God, do not abandon me.' Therefore, it is said, 'Blessed be the Lord my Rock.'"

Praise to David, I will exalt you, my God the King, etc. Isaiah said (Isaiah 25:1), "O Lord, You are my God; I will exalt You, etc." I thank You for this not in vain, but because You have done wonders. What wonders have You done? What is written above this passage (Isaiah 24:21), "On that day the Lord will punish the host of heaven, etc." (Isaiah 27:13), "And it shall come to pass on that day, etc." "And they shall gather together, etc." "And the moon shall be confounded, etc." At that time, "O Lord, You are my God; I will exalt You.

I will give thanks to Your name, for You have done wonders with us." Similarly, David said, "I will exalt You, my God, etc." not in vain, but because You promised us above this passage, as it says (Psalm 144:12), "Our sons are like saplings, etc." They stand like the cedars of Lebanon, etc." Therefore, it says, "Our sons are like saplings, etc." They grow up like cedars. Our daughters are like corner pillars carved for the palace, etc. And do they need adornment?

Are they not white like lilies and red like roses on the corner of the altar? Therefore, it says, "Our daughters are like corner pillars, etc." We have learned that the height of men is like cedars, they are great. Where do they get their food? The Holy One, Blessed be He, said to him, "From the treasury," for it is written after him, "They are full of meat, etc." (Malachi 3:10) "And you shall eat the old store, etc." Our flocks are in abundance, not as they used to be. (For it is written, "He left the flock because of the wolves," (Zechariah 11:17).

And so it says (1 Samuel 17:34), "And a lion and a bear would come and take a lamb from the flock." But now it is not so, but as it says (Isaiah 65:25), "The wolf and the lamb shall feed together, etc." Therefore, it says, "Our flocks are in abundance." And who are these flocks? Israel, as it says (Ezekiel 34:17), "And I will give them forage, etc." Therefore, it is said: "Multiplied are they in our streets; there is no breach, and no one goes out, etc." What causes weeping in the streets is the angel of death and the terrorist, and now there is no weeping in our streets. (Zechariah 8:4-5) Even elderly men and women will sit in the streets of Jerusalem, each with his staff in his hand due to the many days they have lived.

Therefore it is said, "There is no weeping in our streets," as it is written: "And the streets of the city shall be full of boys and girls playing in the streets." (Zechariah 8:5) Since God will do so much for Israel in the future, it is written: "Blessed is the people for whom this is so." (Psalm 144:15) And when all these things happen to us, we thank and exalt you for all the wonders you have done for us and will do for us.

Therefore it is said, "I will extol you, my God and King." (Psalm 145:1) Israel exalts God, as it is written: "Lift up your hand [to God]...as they exalted [God] on the sea." (Isaiah 26:11) As it is written: "Sing to God, for He has triumphed gloriously." (Exodus 15:21) And: "Exalt the Lord our God." (Psalm 99:5) Therefore it is said, "I will extol you, my God and King." Not like now, when they sing and bless God only when miracles happen to them, but in the future they will not be idle and will always sing and bless God.

As it is written, "And I will bless Your name forever and ever." (Psalm 145:2) We have no other task but to bless You with new blessings. As it is written: "Blessed be the Lord day by day." (Psalm 68:20)

"Hallelujah, my soul, etc." Jeremiah said (Jeremiah 20:13), "Sing to the Lord, praise the Lord." Why? Because He saved the soul of the poor from the hand of evildoers. When God sends the wicked to Gehenna and saves the righteous, they praise Him, and they give Him praise that never leaves the poor.

It is also said (Isaiah 57:19), "I create the praise of the lips." Not only I myself, but "Let all flesh bless His holy name." Therefore we say, "I will praise the Lord in my life; I will sing to my God as long as I exist." Solomon said (Ecclesiastes 9:12), "For man also does not know his time."

If one does not praise while he is alive, when will he praise? Not when he dies, as it is said (Psalm 115:17), "The dead do not praise the Lord." And it is written (Psalm 6:6), "In death there is no memory of You." And who will praise You?

But we will bless the Lord, "He who is alive, He who will praise You," not in Sheol. And it is said (Ecclesiastes 9:10), "For there is no work, nor knowledge, nor wisdom in Sheol." Therefore we say, "I will praise the Lord in my life," etc. Thus David said, "Do not trust in princes, in mortal man, in whom there is no salvation" (Psalm 146:3). A person should not say, "Ishmael can say, 'Abraham is my father, and he will save me,' or Esau can say, 'Jacob was righteous, and he will save me, and I will escape through his merit.'"

As it is said (Psalm 49:8), "No man can redeem the life of another." No one's brother can redeem him. If a person does not do good in this world, he cannot rely on the deeds of his ancestors. Therefore it is said, "Do not trust in princes."

On what should you rely? On your own deeds. As it is said (Proverbs 9:12), "If you are wise, you are wise for yourself, and if you scoff, you alone will bear it." Similarly, it is said (Proverbs 16:26), "A laborer's appetite works for him; his hunger urges him on."

A person cannot eat from his father's actions in the future, but rather each person eats from their own actions, as it is said (Ecclesiastes 6:7), "All man's labor is for his mouth," and (ibid. 3:22), "So I saw that there is nothing better for a man than to enjoy his work." A person has no share except in their toil, as it is said (Psalm 128:2), "When you eat the toil of your hands, you are praiseworthy, and it is well with you." Therefore, it is said, "Do not rely on princes."

"Let his spirit depart and return to his earth. A parable: What is this similar to? It is similar to a skin bottle that is inflated and full of air, standing on the ground. Anyone who sees it is afraid of it, thinking it is something.

What did he do? He came to it, saw that it was just a skin bottle, touched it, and it fell, and the wind that filled it went out. The man said, 'I was afraid of it for no reason, but it was the wind that made it appear intimidating.' So said the Lord: 'Flesh is nothing,' as it is said, 'All flesh is grass, etc.' (Isaiah 40:6) And so it says, 'For man's life on earth is but a wind, (Job 25:6) etc.' He stands only on the breath.

When the breath goes out of him, he becomes dust. And so it says, 'Let his spirit depart and return to his earth, etc.' Thus said the Lord: 'I created this man and he stands and boasts. Then came Sennacherib the wicked and boasted and blasphemed, and immediately his spirit went out and his bowels were discharged. And so with Pharaoh, and so with Haman, and so with all the wicked of the world who revile and blaspheme, they are wind.

When their spirit goes out, their bowels are discharged.' Your desire is a Protector who stands forever; trust in Him at all times, and you are secure. As it is said, 'Happy is he who has the God of Jacob as his help, (Psalm 146:5) etc.' If you know in whom you trust, in He who made the heavens and the earth, who stretched out the heavens beneath, and established the earth above, that they should not move from their place.

So, anyone who trusts in me, his reward will never cease. Therefore, it is said, 'Happy is he who has the God of Jacob as his help, etc.' (Psalm 146:5) What is written after that? 'Who made the heavens and the earth, etc.' And all that is in them. From here, you learn that just as he has on land, he also has in the sea. Therefore, it says, 'The sea and all that is in it.'"

"He makes a sentence for the oppressed, etc. And who are the hungry? This is Elijah who was hungry and was fed. As it says (1 Kings 17:6) 'The ravens brought him bread and meat in the morning and bread and meat in the evening, and he drank from the brook.' Therefore, it is said that he gives bread to the hungry.

"He permits what is forbidden. What is meant by permitting what is forbidden? Some say that all the animals that became impure in this world, God will purify them in the future. As it says (Ecclesiastes 1:9) 'What has been will be again, what has been done will be done again.'

They were pure for the children of Noah. And He also said to them (Genesis 9:3) 'Every moving thing that lives shall be food for you. I have given you all.' Just as I have given you the green plants, I give you everything.

Why did He forbid it? To see who accepts His words and who does not. And in the future, He will permit everything that He forbade. "And some say that He will not permit them in the future, as it says (Isaiah 66:17) 'Those who consecrate and purify themselves to go into the gardens, following the one in the midst of those who eat the flesh of pigs and rats and other abominable things--they will meet their end together.'

And if He forbids it to someone who eats it, He will cut him off and destroy the animal. And what is meant by permitting what is forbidden? There is no greater prohibition than the niddah (Niddah 3:7), when a woman sees blood and God forbids her to her husband. And in the future, He will permit it." (Zechariah 13:2) "And also I will cause the prophets and the unclean spirit to pass out of the land."

And there is no impurity except for the impurity of menstruation, as it is stated (Leviticus 18:19) "And to a woman in the impurity of her menstruation." And there are those who say that even marital relations during menstruation will be forbidden in the future. Know that it is so, for on the day that God revealed Himself on Mount Sinai to give the Torah to Israel, He forbade marital relations for three days, as it is stated (Exodus 19:11) "Be ready for the third day."

And just as when He revealed Himself to them on the first day, He forbade them from marital relations for three days, in the future when the Divine Presence will be among them, they will not be forbidden. And what is meant by "permitting the forbidden"? The forbidden that carries a penalty of death or Gehenna (hell).

"The Lord opens the eyes of the blind. There is no greater pain and suffering than blindness. It is similar to someone who passes by a caravan of camels and donkeys loaded with goods. An equal amount was given to each animal, and they were all charged with carrying the provisions for all of them.

The owner of the caravan warned them to be careful not to put straw in one animal's load, saying, "I know what I have given him." They entered the country to unload their cargo. The owner of the house allowed them to do so, but first he had them unload the animal that he had charged the most. Similarly, the Lord commands the blind that there is no greater suffering than theirs.

As it says (Deuteronomy 27:18), "Cursed is he who misleads the blind on the road." And when it comes to healing the world, the first to be healed are the blind, as it says, "The Lord opens the eyes of the blind." And who are these blind generations that walk in the Torah like blind people? As it says (Isaiah 59:10), "We grope like the blind along the wall."

They all read and do not know what they are reading, they argue and do not know what they are arguing about. But in the future (Isaiah 35:5), "Then the eyes of the blind shall be opened." The Lord raises up the bowed down. And who are the bowed down?

These are the Israelites who were exiled from their land. Since they were exiled from Jerusalem, they have not stood up straight, but have been bowed down before their enemies, walking under them. As it says in Isaiah (51:22-23), "Thus says your Lord, the Lord and your God, who pleads the cause of his people: Behold, I have taken out of your hand the cup of staggering; the bowl of my wrath you shall drink no more; and I will put it into the hand of your tormentors, who have said to you, ‘Bow down, that we may pass over you.’"

Therefore it is said, "The Lord raises up the bowed down." The Lord loves the righteous. As it says (Proverbs 8:17), "I love those who love me." And it says (1 Samuel 2:30), "For those who honor me I will honor."

They love me and I love them. But why do I love the righteous who do not belong to the family of Kohanim or Levites? It is because for Kohanim and Levites, their priesthood or Levite status is inherited from their fathers, as it says in Psalm 115:19-20, "The house of Aaron will bless the Lord, the house of Levi will praise the Lord." Therefore, if a person wants to become a Levite or a Kohen, they cannot, because their father was not a Levite or a Kohen.

However, if one wants to become a righteous person, even if they were a Gentile, they can become righteous by volunteering and loving the Holy One, blessed be He, on their own. As it says in Psalm 33:1, "Rejoice in the Lord, O you righteous ones!" And that is why it is said, "The Lord loves the righteous."

"The Lord guards the strangers. God loves the strangers very much. Why is this similar to a king who had a flock and would go out to graze them in the field and return every evening? Once, a gazelle entered with the flock, and went to the goats and the ewes and grazed with them.

When the king went out to the field, he loved the gazelle the most. He would command the shepherd to be careful with the gazelle, so that no one would harm it. And when the king returned with the flock, he would command his love for the gazelle by saying, 'Give him food and drink.' The king loved the gazelle the most.

The shepherd said to the king, 'My lord the king, how many sheep, goats, ewes, and goats do you have, yet you only warn me about the gazelle every day?' The sheep are used to grazing, but the gazelle lives in the wilderness and has no way of entering human settlements. This gazelle came and lived with us, leaving the wide open space of the wilderness where the gazelles and deer roam. We must treat it well.

Similarly, God said, 'I must treat the stranger well, for he left his family and father's house and came to Me.' Therefore, God commands us to 'love the stranger' and 'you shall not wrong a stranger' (Exodus 22:20)." Therefore, it is said, "The Lord watches over the sojourner, the orphan, and the widow; He sustains them. He pairs the sojourner with the orphan and the widow—for what reason?

The Holy One, blessed be He, said that they are all despised and poor. Thus, Moses also said, 'He executes justice for the orphan and the widow.' Therefore it is said, "The Lord protects foreigners, orphans and widows. He pairs the foreigner with the orphan and the widow.

Why? The Lord said that all three are destitute and poor. Moses also said (Deuteronomy 10:18), "He upholds the cause of the fatherless and the widow." Therefore, it is said to encourage the orphan and the widow.

And who are these orphans? They are the people of Israel, as it is said (Lamentations 5:3), "We are orphans and fatherless, our mothers are like widows." And who are these widows? They are Zion and Jerusalem, as it is said (Isaiah 1:8), "The Daughter of Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege."

Therefore, it is said to encourage the orphan and the widow. But is the Lord encouraging all orphans and widows, regardless of whether they are righteous or wicked? No, only if they are righteous. And so it says (Psalms 68:6), "Father of orphans, etc." But if it were referring to the wicked, it would be written, "And the way of the wicked shall perish." (Psalms 1:6).

And this is the meaning of "Ma'ot Darkei" (Psalms 68:5) [lit. "the funds of their paths"], meaning that God decrees upon both the righteous and the wicked, and they both ascend to Jerusalem. And "G.A." [an abbreviation for Gehinnom, the Jewish concept of Hell] is the way for both of them. The righteous and the wicked come to Jerusalem, and when they arrive there, God brings the righteous to the Garden of Eden, and He takes the funds of the wicked's paths and leads them on the way to Gehinnom.

That is why it says, "And the way of the wicked shall perish." And so it says (Psalms 147:6), "The Lord encourages the humble and humbles the wicked to the ground." And the righteous reign with God, as it says, "The Lord shall reign forever."

Hallelujah, sing praises to our God, for He is good. Isaiah said, "How beautiful on the mountains are the feet of those who bring good news, who proclaim peace" (Isaiah 52:7). But even in the heavens, they fear me, as it says, "Praise Him, all his angels; praise Him, all His heavenly hosts" (Psalm 148:2). When is God exalted?

When the horn of Israel is lifted up, as it says, "I will cut off all the horns of the wicked, but the horns of the righteous will be lifted up" (Psalm 75:11). Therefore it is said, "And He exalted the horn of His people" (Psalm 148:14). Why is Israel compared to a horn? Just as a horn is placed at the top of the head, so too is Israel appointed as the head over all nations, as it says, "The Lord will make you the head, not the tail" (Deuteronomy 28:13).

Therefore, "He exalted the horn of His people." Who are His close people? The people who draw near to Him through the commandments, the people who are closer to God than any other nation, as it says, "But as for me, it is good to be near God" (Psalm 73:28). Therefore it is said to the children of Israel, "His close people."

Another thing, for it is good to sing praises to our God. As Isaiah said (Isaiah 52:7), "How beautiful upon the mountains, etc." When the Lord reigns, all announce the good news, as it is said (ibid.), "Bringing good news and proclaiming peace." And it is said (Zephaniah 3:14), "Sing aloud, O daughter of Zion, etc." About what? "The Lord has taken away the judgments against you."

So when the Lord reigns, all praise Him. And thus it says above this passage, "The Lord will reign forever." The King of the universe is worthy of praise for His Kingdom. At that moment, all sing, all praise, all exalt when they see Him as King.

Therefore it is said (Isaiah 52:7), "Tell Zion, 'Your God reigns!'" And what is written after that? "Your watchmen lift up their voices, etc." And it is said (Zephaniah 3:14), "Sing aloud, O daughter of Zion, etc." About what? "The Lord has taken away the judgments against you."

So when the Lord reigns, they sing praises to Him. Therefore it is said, "For it is good to sing praises to our God." A human king, even if he is great and has the power to strike, if a poor man asks for his peace, it is a disgrace to him and he does not answer him. But the Lord is not like that.

Everything is acceptable to Him and He says, "Praise Me, for it is good before Me." As it is said, "For it is good to sing praises to our God, etc." "Who builds Jerusalem, etc." Just as the Lord is King in praise and songs, so Jerusalem is not built except in praise and songs. And you find this in the last building, which Hiram built. As it says (Ezra 3:10-11), "They laid the foundation of the temple and they sang responsively in praising and giving thanks, etc." Therefore it is said, "For it is good to sing praises to our God."

"The outcast of Israel will enter. And who are the outcasts? Korach and his assembly, who were cast out by the mouth of Moses our teacher, peace be upon him. And also those who were cast out by the mouth of Joshua. As it says, 'I will give her vineyards from there, and the Valley of Achor as a door of hope' (Hosea 2:17). And what is the Valley of Achor? It is what Joshua said, 'Why have you troubled us? The Lord will trouble you this day' (Joshua 7:25). Therefore, it is said, 'The outcast of Israel will enter.'"...

Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels.

Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts."

Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light.

And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine.

Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven."

Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves.

Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move.

God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.

Praise God from the earth and so forth. Isaiah said (Isaiah 43:7), "everyone who is called by My name, and so forth." The Lord did not create man except for His glory. As it is said (Proverbs 16:4), "The Lord has made everything for its own purpose, and so forth."

He created them to praise Him. As it is said (Psalms 19:2), "The heavens declare the glory of God, and so forth." Just as the heavens and all that is in them praise Him, so too does the earth and all that is in it praise Him. As it is said, "Praise God from the earth."

Everyone praises the King. And who praises Him first? The sons of the palace, and afterwards the sons of the province. Therefore, it is said, "Praise God from the heavens, and so forth."

After they praised Him in the heavens. And who praises Him first? One who is greater than his companion. And who are these great ones?

The sea monsters. As it is said (Genesis 1:21), "God created the great sea monsters." Therefore, they praise Him first. As it is said, "Sea monsters and all depths."

And how many depths are there that have not been explored? As it is said (Proverbs 8:24), "When there were no depths I was brought forth." And it is written (Exodus 15:5), "The depths covered them." And until now, no one knows how many there are.

Until the sons of Korah said (Psalms 42:8), "Deep calls to deep, and so forth." Therefore, it is said, "Sea monsters and all depths." Let all praise the name of God.

"Hallelujah, sing to the Lord a new song," says Isaiah (Isaiah 43:18-19), "Do not remember the former things." (Isaiah 43:18-19) "The wild beasts will honor Me" (Isaiah 43:20). "This people have I formed for Myself" (Isaiah 43:21). The Almighty says: Just as I have made all things new, so shall you sing a new song to Me, as it is said: "Sing unto the Lord a new song." (Psalm 149:1) And who are these pious ones?

They are the people of Israel. As it is written, "He raised up a horn of salvation for us in the house of His servant David...to show mercy to our fathers and to remember His holy covenant, the oath which He swore to Abraham our father." (Psalms 148:14) Whenever Israel sees the Almighty, they become pious. They became pious when they saw Him at the Red Sea and sang a song, as it is said, "Then Moses and the children of Israel sang this song to the Lord." (Exodus 15:1) They became righteous when they saw Him at Sinai, as it is said, "He stores up sound wisdom for the upright." (Proverbs 2:7) And what does it say there?

"He kissed me," etc. They became righteous when they saw Him at the Tent of Meeting, as it is said, "And Moses and Aaron went into the Tent of Meeting and came out and blessed the people. Then the glory of the Lord appeared to all the people, and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces." (Leviticus 9:23-24) As it is said, "Rejoice, O ye righteous," etc. When they see Him in the world to come, they become pious, as it is said, "Let the praises of God be in the congregation of the pious." (Psalm 149:1) And they rejoice and are exceedingly glad in His presence, in the fire, hail, snow, and smoke, as it is said, "Praise the Lord from the earth," etc. (Psalm 148:7-14) From here we learn that there is nothing evil in heaven, neither fire, hail, snow, nor smoke, but they are from the earth, as it is said, "Praise the Lord from the earth." (Psalm 148:7) And so it is said, "No evil shall befall you." (Psalm 91:10) There is no evil in His presence.

All evil is on earth. But if so, why does it say, "And the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven?" (Genesis 19:24) The Almighty said, a decree shall come from the heavens and below it shall be done with fire. A stormy wind does his bidding, and even the hills and all the high places tremble. David said, the mountains will be weighed down by him who knows their weight."

As it says (Isaiah 40:12), "Who has measured the waters in the hollow of His hand, and marked off the heavens with a span." And so it says (Psalm 147:4), "He counts the number of the stars, He calls them all by their names." Therefore it is said, "The heavens and the earth" (Genesis 1:1), to teach that God created everything. David said, "Everything praises God."

If a person does not want to give thanks and praise to his Creator, even a crawling creature or a bird with wings thanks Him, and it is not fitting for him. And so it says (Isaiah 43:20), "The beasts of the field shall honor Me." Therefore it is said, "The wild beasts and all cattle" (Psalm 148:10). The kings of the earth and all nations, princes, and all judges of the earth should have said, "The dragons and all deeps" (Psalm 148:7) first, and afterward, "Kings of the earth and all people" (Psalm 148:11), up to "Young men and maidens" (Psalm 148:12).

What are "young men"? They are the same as "young" and "youth." But the Holy One, blessed be He, said, "The elders who are youthful." As it says (Psalm 103:5), "Your youth is renewed like the eagle's," and (Isaiah 40:31), "But they that wait for the Lord shall renew their strength; they shall mount up with wings as eagles."

Therefore it says, "The elders with the young" (Psalm 148:12). "Let them praise the name of the Lord, for His name alone is exalted" (Psalm 148:13). But haven't we already said, "Let them praise the name of the Lord"? In the custom of the world, when a mortal king sits enthroned, he has chamberlains who accompany him in the procession of his reign, and when they sing, they also honor him.

But the Holy One, blessed be He, is not like this; He has no chamberlains or ministers. As it says (Deuteronomy 3:24), "Who is like unto Thee, O Lord, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?" None other than He performs His work; He alone suspends the earth.

As it says (Isaiah 44:24), "I, the Lord, am He that makes all things, that stretches forth the heavens alone, that spreads abroad the earth by Myself." Therefore He praises Himself alone, as it says, "Let them praise the name of the Lord, for His name alone is exalted." As it is written, "He has raised up a horn for his people... Sing to the Lord a new song."

And it says in the giving of the Torah (Psalm 138:4), "All the kings of the earth will praise you, Lord, when they hear what you have decreed." Did they really hear and want to accept your Torah? No. Until Michah the Morashtite came and explained, as it says (Michah 5:14), "And I will execute vengeance in anger and fury upon the nations that have not hearkened." This teaches that they heard but did not accept.

Then David came and gave thanks, as it says (Psalm 136:15), "You are the God who performs wonders..." David said, "I give thanks to you for the wonders you have done in the world, by making your Torah known to all the nations in the world, even though they did not want to accept it." This verse does not refer to strength, but to the Torah, as it says (Exodus 15:2), "The Lord is my strength and my song."

Rabbi Abbahu said that it was revealed before the Holy One, blessed be He, that the nations of the world would not accept the Torah. So why did He offer it to them? This is God's way: He offers His creations what they cannot accept, and only then removes it from them. For the Holy One, blessed be He, does not come into conflict with His creations. Therefore it is said, "For high is His name alone is exalted."

Another thing, sing to God. (Isaiah 43:18) "Do not remember the former things" (ibid. 19) "Behold, I am doing a new thing" (ibid. 21) "This people I have formed for Myself" (ibid.) Thus said the Holy One, blessed be He: Just as I make these new things, so they said to Me to sing a new song. Therefore, it is said, "Sing to God a new song." And why did they see fit to say to sing with joy? Because they see and rejoice with Him, as it is said, "Let God rejoice in His works" (Psalms 104:31), and it is written, "Praise His holy name" (ibid. 105:3), and it is written, "Our soul waits for God" (ibid. 33:20).

The Holy One, blessed be He, said: You see Me and rejoice and reveal yourselves, and I also see you and reveal Myself and rejoice, as it is said, "I will rejoice in Jerusalem and delight in My people" (Isaiah 65:19). Therefore it is said, "Let them praise His name with dancing" (Micah 7:15), "As in the days of your exodus from the land of Egypt" (ibid.), as it is said, "And all the women went out" (Exodus 15:20).

"For the Lord desires His people, etc." So said David: all praise Him before Him, as it says, "Praise the Lord from the heavens," etc., every section. And it says, "Praise the Lord from the earth," etc. And after all of them, the nations of the world praise Him, as it says, "Kings of the earth," etc. Everyone praises the Holy One, Blessed be He. The Holy One, Blessed be He, said, "Even though everyone praises me, I do not seek praise except from Israel."

Therefore it is said, "For the Lord desires His people." Why? The Holy One, Blessed be He, said, "I desire the whisper of the community of Israel, who praises me," as it says, "Let me hear your voice," etc. (Song of Songs 2:14). "Honey and milk are under your tongue," etc. And it says, "I will sing to the Lord in my life," etc. (Psalm 104:33).

"The whisper of the community is dear to Me." Therefore it is said, "For the Lord desires His people," etc. Rabbi Shabbatai said, "Come and see how the righteous enjoy when they pass through the Garden of Eden, decreeing and spreading bedding under them, and they rejoice and say, 'It is impossible to sleep on any bed except this one.' And the Holy One, Blessed be He, says, 'My children, awaken for Me according to your will,' as it says, 'And delight in the Lord,' etc. (Psalm 37:4).

And where is it derived that they say, 'It is impossible to sleep on any bed except this one?' As it says, 'They shall come in peace, they shall rest upon their couches' (Isaiah 57:2). And it is only said 'upon their couches,' meaning special couches that are provided for them in the Garden of Eden. And once they see it, they rejoice and sing about what was established for them.

Therefore it is said, 'Let them sing aloud upon their beds.'" "They exalt and praise Him, as it is said, 'Let the exaltations of God be in their throats' (Psalm 149:6). The Holy One, blessed be He, said to them, 'Even though you played music and sang praises to Me with harps, it is not pleasing to Me except through your throats.' Woe to the wicked for what they hear in their ears!

The Holy One, blessed be He, said, 'The wicked should not praise Me with their throats, for their breath is foul,' as it is said, 'An open grave is their throat; they flatter with their tongues' (Psalm 5:10). But the righteous exalt Him exceedingly, as it is said, 'For your voice is sweet and your appearance is lovely' (Song of Songs 2:14), and it is written, 'May my meditation be sweet to Him' (Psalm 104:34).

Therefore, it is said, 'Let the exaltations of God be in their throats.' The Holy One, blessed be He, said, 'You exalt Me and I will wage war on your behalf to save you from exile and from servitude.' Similarly, the scripture states, 'Their mouth is like a sharpened sword in their hand' (Psalm 149:6)."

"To take vengeance upon the nations. What is this vengeance? The Holy One, blessed be He, said: 'I will avenge what was done to Israel,' as it says, 'Vengeance for the blood of His servants is spilled' (Psalm 79:10). And vengeance is not taken by a person, as it says, 'Vengeance is Mine, and recompense' (Deuteronomy 32:35).

It also says, 'Rejoice, O nations, with His people' (Deuteronomy 32:43), and 'Thus says the Lord: "To whom I will be avenged"' (Nahum 1:2). All these acts of vengeance are in the hands of the Holy One, blessed be He, against the wicked. Therefore, it is said to take vengeance upon the nations. Lest you say that this applies to all people, the Holy One, blessed be He, said that it applies only to the kings of the gentiles, as it says, 'To bind their kings' (Psalm 149:8).

Why did these kings come against Israel? As it says, 'Why do the nations rage?' (Psalm 2:1). Therefore, it is said to bind their kings. The Holy One, blessed be He, said, 'Blessed is the one who will repay you for your deeds' (Psalm 137:8).

And what was their repayment to Israel? 'The eyes of Zedekiah were blinded' (2 Kings 25:7). And I will do the same to them, as it says, 'And their nobles shall be bound in chains of iron' (Psalm 149:8). The Holy One, blessed be He, said, 'Do they think that I have forgotten what they have done?'

It is written before Me, as it says, 'For the day is coming, burning like a furnace' (Malachi 3:19), and 'They shall go forth and look upon the corpses of the men' (Isaiah 66:24). To execute upon them the judgment that is written. And what is the judgment that is written? 'Let sinners be consumed from the earth' (Psalm 104:35). Therefore, it is said to execute upon them the judgment that is written."

"Hallelujah, praise the Lord in His holiness. The Holy Spirit spoke through Ezekiel (Ezekiel 39:7), 'I will make known my holy name.' (Verse 13) 'Here it comes and it will be done.' When will the nations know that I am holy? When I execute judgment upon them as it is written above (Ezekiel 39:1-4).

I will turn you back, put hooks in your jaws and bring you out with your whole army - your horses, horsemen fully armed, and a great horde with large and small shields, all of them brandishing swords. Persia, Cush and Put will be with them, all with shields and helmets. (Verse 17-18) I will execute judgment on Gog and on all my enemies. And so it is written in Isaiah (Isaiah 18:6), 'They will all be left to the mountain birds of prey and to the wild animals; the birds will feed on them all summer, the wild animals all winter.'

When will God be sanctified in the world? When He punishes the wicked as it says in the Torah portion (Exodus 6:6), 'to bring out my people... to execute judgment against all the gods of Egypt. I am the Lord.' At that moment, God is sanctified in His world.

Therefore, we say, 'Hallelujah, praise Him in His holiness. Praise Him for what He has done for His people, Israel' (Deuteronomy 7:6). 'For you are a people holy to the Lord your God' (Jeremiah 2:3). 'Praise Him in the expanse of His power' (Psalm 150:1).

Praise Him for what He has done in the expanse of His power. What did He do in the heavens? 'All the stars of the heavens will be dissolved' (Isaiah 34:4). 'Lift up your eyes to the heavens, look at the earth beneath' (Isaiah 51:6).

Praise Him for what He has done in the expanse of His power. What is His power? Praise Him for what He has done with the mighty ones in the heavens. Who are the mighty ones in the heavens?

The princes of the nations. 'I will overturn royal thrones and shatter the power of the foreign kingdoms' (Haggai 2:22). What is meant by 'overturning'? It means bringing them down from the heavens to the earth.

'Horses and their riders will fall' (Isaiah 34:5), meaning those on earth. 'My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed' (Isaiah 34:5-6). "