The book of Psalms, Tehillim, offers glimpses, poetic refrains that hint at the immense creative power at play. Psalm 104, in particular, paints a vivid picture: "The deep clothes itself with a garment; over the mountains the waters stood." It's a verse that sparked intense curiosity and debate among the Sages.
Midrash Tehillim, a collection of rabbinic interpretations of the Psalms, delves into this very verse. We find Rabbi Yehuda and Rabbi Nechemia grappling with a fundamental question: how does the earth stand upon the waters? The verse itself seems to suggest this, saying, "Who lays the beams of His upper chambers in the waters, Who makes the clouds His chariot, Who walks upon the wings of the wind" (Psalms 104:3). And then, adding to the mystery, "The waters stood above the mountains" (Psalms 104:6).
It’s mind-boggling, isn't it? How can something as solid as the earth rest upon something as fluid as water?
The Midrash continues, quoting, "The mountains rose, the valleys sank, to the place that You founded for them" (Psalms 104:8). This speaks of the ocean, the great tehom, whose boundary was set so that it should not pass over. God sends forth springs into the valleys; between the mountains they flow. Life-giving water amidst the towering peaks. And upon these waters, the fowl of the heavens dwell.
But even within this description, there’s room for differing interpretations. Rabbi Yishmael and Rabbi Akiva, two towering figures of Jewish thought, offer contrasting views. Rabbi Akiva suggests that the "fowl of the heavens" mentioned in the verse are actually ministering angels.
A beautiful image. Angels dwelling in the celestial heights.
But Rabbi Yishmael disagrees, rather strongly. "Akiva, your words have come to an end; go to [teach about] plagues and tents," he retorts. Ouch! A bit harsh, perhaps, but it highlights the passion and intensity of these debates. Rabbi Yishmael believes the verse refers to the actual birds that dwell upon the trees, their songs emanating from the Lord of the Universe. He finds support in Psalms 11:2: "Amid the arrows they give voice."
The imagery of birdsong as a form of praise is compelling. And Rabbi Yehudah seems to agree, exclaiming, "How great is what you said, as it says, 'And their wings spread out beautifully' (Daniel 4:9)."
The Midrash then brings in another perspective from Samuel, who speaks of three wonders that defy understanding: "the way of a ship in the midst of the sea, the way of a serpent upon a rock, the way of a man with a maiden" (Proverbs 30:18-19). These are things we see, things we experience, but whose underlying mechanisms remain elusive, mysterious.
He adds to the list: "The one who hammers a stake into the ground and is heard from a distance; the voice of a horse when it runs and snorts; 'Amid the arrows they give voice.'" (Psalms 11:2).
What can we take away from all of this? Perhaps it's that the world is full of wonders, both grand and subtle. The earth resting upon the waters, the song of a bird, the mysteries of love and nature – these are all reminders of a divine artistry that transcends our full comprehension. We can analyze, debate, and interpret, but ultimately, we are left with a sense of awe and wonder at the intricate tapestry of creation. It is a call to appreciate the beauty and mystery that surrounds us, and to recognize the hand of the Divine in every corner of existence.