We often take for granted the ground beneath our feet, the sky above, everything in between. But Jewish tradition offers a powerful perspective: it all belongs to God.
As it says in Nehemiah 9:6, "You alone are the Lord. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that are in them. You give life to everything, and the multitudes of heaven worship you." This isn't just a nice sentiment; it's a fundamental truth woven into the fabric of our understanding of creation.
Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, delves into this concept in a truly fascinating way. It even tackles a question that has intrigued theologians for centuries: When were the angels created?
Rabbi Yochanan suggests the second day, citing Psalms 148:4, "The waters above the heavens," connecting it to the idea that God "makes his angels spirits" (PsalMS 104:4). But Resh Lakish offers a different view, placing their creation on the fifth day, linking it to Genesis 1:20, "And let birds fly above the earth," and Isaiah 6:2, which describes angels covering their faces with wings.
Then we have Rabbi Luliani who asks a very important question: why weren't the angels created on the first day? His answer is striking! He suggests it was so no one could mistakenly believe that Michael and Gabriel assisted God in the act of creation. As Isaiah 44:24 emphasizes, "I am the Lord, who has made all things, who alone stretched out the heavens, who spread out the earth by myself." The point being: Who was with God? Who was His partner?
This idea – that the entire world, everything in it, belongs to God – is echoed by King David in Psalms 24:1: "The earth is the Lord's, and everything in it." He recognized that because God created the heavens and the earth, they rightfully belong to Him.
The Midrash uses a powerful analogy to illustrate this point, comparing God to a king with two stewards. One steward manages the house, while the other oversees the fields. The house steward knows everything about both the house and the fields, but the field steward is only familiar with the fields.
Similarly, when Moses ascended to heaven, he gained knowledge of both the upper and lower realms, even rebuking God for perceived shortcomings. As Deuteronomy 10:14 states, "Indeed, to the Lord your God belong the heavens, even the highest heavens, the earth and everything in it."
However, David, who did not ascend to heaven, praised God based on what he knew – namely, that "The earth is the Lord's, and everything in it." The message? Recognize and appreciate God's dominion over what you can see and understand.
Rabbi Pinchas adds another layer to this understanding, contrasting an earthly king with the Holy One, blessed be He. A human king might have sheep but no pasture, or pasture but no sheep. But God? He fills both the upper and lower realms. As Psalms 148:4-5 declares, "Praise him, you highest heavens and you waters above the skies. Let them praise the name of the Lord, for he commanded and they were created." And Jeremiah 23:24 asks, "Do I not fill the heavens and the earth?"
God possesses both the flock (Israel, as Ezekiel 34:31 tells us, "And you, My flock, the flock of My pasture") and the pasture (the land and its fullness). And, crucially, God knows how to shepherd them, promising in Ezekiel 34:15, "I will feed My flock, and I will cause them to lie down." He knows good pasture, saying in Ezekiel 34:14, "I will feed them in a good pasture."
The Midrash concludes with a somber thought: "Woe to the land and its fullness for the sake of God." It's a potent reminder that everything we have is ultimately a gift, a loan, and that we have a responsibility to care for it and use it in a way that honors its true owner.
So, the next time you look around at the world, remember: It’s not just ours. It's God's. And we are merely its stewards. What does that responsibility mean for you, today?