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The Throne of Heaven Was Tipping Until God Wedged Mercy Under It

Nobody has ever woken in the morning and found his soul missing, or found his neighbor's soul in his hands. That deposit has never once been mixed up.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King Walked Through His Storehouses and Found Nobody There
  2. They Asked Eitan What the World Was Standing On
  3. The Nations Took Counsel Against the Name
  4. The Altar Burned and the Man Had Nothing to Carry
  5. Nobody Has Ever Woken Up Empty
The Throne of Heaven Was Tipping Until God Wedged Mercy Under It Click for full size

The King Walked Through His Storehouses and Found Nobody There

A king owned storehouses, and the storehouses were full. Grain to the rafters. Oil, wine, cloth, silver, every good thing stacked and sealed and sitting in the dark.

He walked through them one day and stopped. What is all of this lying here for, he said. Who is any of it good to.

So he went out and got servants. He brought them in, sat them down, fed them, poured for them, put the whole of it into their hands, and then he had what he had not had before, which was somebody in the room saying it was good.

That is the whole reason there is a world. It was empty and without shape, and God filled it and then made a man and gave him the run of everything in it, so that something with a mouth would be standing inside the storehouse. Let everything that breathes praise the Lord.

They Asked Eitan What the World Was Standing On

They came to Eitan the Ezrahite, the wise man whose measure Solomon's wisdom was taken against, and put the question to him straight. On what does the world stand?

He had already answered it in a line of his own psalm, and he gave it back to them. The world is built on mercy. The heavens are set on mercy.

Then he went further than they asked, because the throne is on it too.

Picture a chair with four legs, he said, and one leg going. It has begun to give and the whole seat is leaning with it. Somebody grabs a bundle off the floor and shoves it under the failing corner and the chair holds.

The throne in heaven was going over like that. God caught it Himself, and what He wedged underneath was mercy. Righteousness and justice are the foundation of Your throne, and kindness and truth walk out in front of You.

The Nations Took Counsel Against the Name

Down below, a room full of kings sat and planned.

They talked about the hidden ones, the quiet righteous nobody can point out in a crowd. They talked about the altar, and how to get it out of the ground, and they went at the north side of it, the side where the animal is brought and held and cut, because pull up that corner and there is nowhere left in the world to bring anything before Him.

Then one of them said the sentence the rest had been circling. Come, let us cut them off from being a nation, so that the name of Israel is not remembered any more.

They were not confused about what they were doing. As long as Israel is standing, He is called the God of Israel. Uproot Israel and ask what He is called then. So the kings of the earth set themselves in a line and took counsel together, and the thing they were standing against was never only a people.

The Altar Burned and the Man Had Nothing to Carry

When the Temple stood, a man who did wrong knew exactly what to do with his hands. He went and picked out an animal and walked it up to Jerusalem, and it was taken from him at the north side of the altar, and he came home clean and could sleep.

Then the house came down and the altar with it, and there was no animal to buy and no place to bring it and no priest to hand it to. The road up was still there. There was nothing at the end of it.

What the man still had was the thing he handed over every night of his life and had never once thought about. Into Your hand I entrust my spirit.

Nobody Has Ever Woken Up Empty

Leave a new tool with a neighbor and it comes back scratched. Leave a coat and it comes back thin. People mix things up. They hand you back somebody else's bundle and swear it is yours.

Has anyone ever stood up in the morning and reached for his soul and not found it? Has anyone ever gone looking and turned up his neighbor's soul in his own hands, or his own in a stranger's? Not once, in the whole history of the world, and that is the whole weight behind calling the Lord the true God.

Rabbi Alexander turned it around and made it worse for us and better for Him. A man leaves new goods with flesh and blood and gets back worn goods. God is handed something worn out and gives it back new. A laborer works from dark to dark and lies down with his soul rubbed through, and he holds it up, and it is taken, and in the morning it is put back into him made over from the beginning. New every morning. Great is Your faithfulness.

Rabbi Shimon said in the name of Rabbi Simon that this is the whole basis for trusting the rest of it. A keeper who has never lost a soul in one night is good for a promise about the redemption. And Rabbi Yehuda added that when the accounting is done He forgives past the sum, over the amount owed, every time.

The altar is ash and the kings are still meeting. The laborer lies down anyway and hands it over.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tehillim 25:2Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

The verse "Into Your hands I entrust my spirit" (Psalms 31:6) is the springboard for a powerful idea. But, as the Midrash (rabbinic interpretive commentary) points out, people aren’t always reliable. They might mix things up, or damage what they’re holding for you. But God? God is different.

The Midrash, quoting (Jeremiah 10:10), reminds us "But the Lord is the true God." This isn't just a statement of faith; it's a guarantee. Or worse, someone else has it! The very idea highlights the absolute trustworthiness of the Divine.

Rabbi Alexander offers another perspective. We entrust things – new things – to other people, and often, they come back worn out. But God? He takes what is worn out and broken – our tired bodies, our weary souls – and returns them renewed. You work hard all day, your soul, your very essence, is exhausted. Then you sleep. And in that sleep, you entrust your soul to God. It's returned to you each morning, "new every morning, great is Your faithfulness" (Lamentations 3:23). What a powerful concept.

Rabbi Shimon, quoting Rabbi Simon, takes it even further. This daily renewal, this constant act of Divine faithfulness, is proof of God’s unwavering commitment to our redemption. It’s a daily reminder of hope.

The Midrash then connects this idea to the Temple era. When we sinned, we brought a sacrifice, and atoned. But now? Now that the Temple no longer stands, we have no physical sacrifice. All we have is our soul, entrusted to God. And all we have to rely on is His mercy.

Rabbi Yehuda emphasizes this point, citing (Isaiah 55:7): "And to our God, for He will abundantly pardon." Even God, it seems, forgives us more than we deserve.

So, what does it all mean? Perhaps it's a reminder that even in the darkest of times, when we feel most broken, most exhausted, we can always turn to God. We can always entrust our souls to His care, knowing that He will return them to us, renewed and ready to face a new day. A profound message woven into the fabric of Jewish tradition. A message of trust, renewal, and boundless Divine mercy.

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Midrash Tehillim 83:3Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

Jewish tradition certainly does. It speaks of hidden wisdom, divine secrets revealed to those who seek them. But with revelation comes responsibility, and with secrets, sometimes, comes danger.

Midrash Tehillim, a collection of interpretations on the Book of Psalms, explores this very idea. In Psalm 83, it uncovers a fascinating, almost conspiratorial, dynamic between God, Israel, and the nations.

"Secrets shall be heaped up for Your people," it begins. What kind of secrets are we talking about? Well, according to the Midrash, these are divine insights granted to those who revere God. As (Psalm 25:14) states, "The secret of the Lord is with those who fear Him. A close, intimate relationship where wisdom is shared. But this isn't just passive knowledge. It’s active. It suggests they consult about God's "hidden ones" – referring to the righteous individuals and, perhaps, even the tzadikim nistarim, the hidden righteous who uphold the world.

Here's where it gets interesting. The Midrash then shifts its focus to the enemies of Israel. They, too, are consulting. But their consultations are far from benevolent. They are plotting! They take counsel about God's altar, intending to "uproot it." This is linked to (Leviticus 1:11), "On the north side of the altar." Why the north side? The Midrash subtly suggests it's a symbolic attempt to prevent Israel from offering sacrifices, from connecting with God in their divinely ordained way.

It's a powerful image: two opposing forces, both seeking counsel, but with vastly different intentions. One seeks to build a connection with God, the other seeks to sever it.

And what is the ultimate goal of these enemies? "Let us destroy them from among the nations," they say. But the Midrash offers a profound reason for this animosity: "As long as Israel exists, He is called the God of Israel. And if Israel is uprooted, who is He called?" The very existence of Israel is inextricably linked to the concept of God. If Israel vanishes, what does that say about God's promise, God's covenant? It's a challenge to God's very essence.

The Midrash concludes with a sobering observation: "For they have consulted together with one consent. Everything they do and feel towards us is for Your sake." This echoes (Psalm 2:2), "The kings of the earth take their stand and the rulers gather together against the Lord and against his anointed one."

The Midrash is saying that the hatred directed towards Israel is, in a way, ultimately directed towards God. It's a rebellion against the divine order, a rejection of God's chosen people.

So, what does all of this mean for us today? Perhaps it's a reminder that the struggles we face are not just physical or political. They are deeply spiritual. They are part of a larger cosmic drama that has been unfolding for millennia. And perhaps, too, it's a call to embrace our role as bearers of God's name, as witnesses to the enduring power of the covenant.

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Midrash Tehillim 89:1Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

The prophet Jeremiah, in the name of God, tells us no. "Let not a wise man boast of his wisdom...but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things" (Jeremiah 9:23-24).

Our exploration today takes us into Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, specifically Psalm 89. This Psalm is attributed to Eitan the Ezrahite. Or "Eitan the Citizen," as some translate it. He was known for his wisdom. The Midrash (rabbinic interpretive commentary) tells us that Eitan, understanding God’s ways, declares, "The mercies of the Lord I will sing forever."

What's God's response? He basically says, "You get it, Eitan! That’s what I want to hear! If you're going to praise Me, praise Me for that." The Midrash references (Hosea 6:6): "For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings." It's not about ritual; it's about understanding and embodying God's attributes.

David echoes this sentiment, recognizing that God desires mercy, and therefore, that's what he will praise. (Psalm 62:13) states, "But to You, O Lord, belongs mercy." And it’s not just a little bit of mercy, but an abundance – "those mercies of the Lord," as (Isaiah 63:7) puts it.

So, what is the foundation of everything? The sages ask Eitan point-blank: "On what does the world stand?" His answer is profound: "I have said, 'The world will be built on mercy; the heavens will be established through mercy.'"

That mercy, or rachamim in Hebrew, is not just a nice-to-have, but the very bedrock of existence.

The Midrash goes even further. It's not just the world and the heavens that rely on mercy, but even God's throne itself! (Psalm 89:15) proclaims, "Righteousness and justice are the foundation of Your throne; lovingkindness and truth go before You." Imagine a throne with four legs, one of them about to collapse. What do you do? You prop it up. According to the Midrash, God props up His throne with…mercy!

David, in (Psalm 136:5), sings, "To Him who made the heavens with skill, for His mercy endures forever." It's a constant, unwavering force. (Psalm 100:5) reminds us, "For the Lord is good; His mercy is everlasting, and His faithfulness endures to all generations."

The text then shifts to the topic of sustenance, or parnassah in Hebrew. (Psalms 145:15) states, "He provides food for all flesh." The Midrash wants us to understand that the challenges of earning a living are as significant as the entire act of creation itself!

Rabbi Elazar makes an even bolder comparison, linking sustenance to redemption: "Just as redemption is miraculous, so too sustenance is miraculous. Just as sustenance is provided every day, so too redemption is provided every day." Rabbi Samuel bar Nahmani even suggests that sustenance is greater than redemption!

The Midrash offers a parable. What does he do with it all? He creates servants, provides for them, and in return, they praise him. Similarly, God created the world and humanity, granting us dominion over all goodness, so that we might praise Him. "Let everything that has breath praise the Lord" (Psalms 150:6).

The passage concludes with a powerful affirmation: "Blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen" (Psalms 41:14). Rabbi Elazar, quoting Rabbi Yose ben Zimra, unpacks the meaning of "Amen, Amen." It signifies both an oath and acceptance. The double "Amen" is like saying, "Yes, I believe it! Yes, I accept it!" – a concept found in (Genesis 45:26). It's an affirmation of faith, a commitment to living a life aligned with God's values, in this world and the world to come. As we see in (Nehemiah 8:6), "And all the people answered, 'Amen, Amen,' with lifted hands."

So, what does it all mean for us? Perhaps it's a call to re-evaluate what we value most. Are we chasing wisdom, power, or wealth? Maybe, just maybe, the key to a more stable world, and a more fulfilling life, lies in recognizing and acting upon the power of rachamim.

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