וְאַבְרָהָם זָקֵן. זֶה שֶׁאָמַר הַכָּתוּב: בָּרְכִי נַפְשִׁי אֶת ה' (תהלים קד, א). מָה רָאָה דָוִד לְבָרֵךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּנֶּפֶשׁ? שֶׁהַנֶּפֶשׁ רוֹאָה וְאֵינָהּ נִרְאֵית, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה וְאֵינוֹ נִרְאֶה. תְּקַלֵּס נֶפֶשׁ שֶׁרוֹאָה וְאֵינָהּ נִרְאֵית לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁרוֹאֶה וְאֵינוֹ נִרְאֶה. הַנֶּפֶשׁ מְשַׁמֶּרֶת אֶת הַגּוּף, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֵּר אֶת הָעוֹלָם כֻּלּוֹ. תְּקַלֵּס נֶפֶשׁ הַמְשַׁמֶּרֶת אֶת הַגּוּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מְשַׁמֵּר אֶת עוֹלָמוֹ וְכוּ'. מַה הוּא ה' אֱלֹהַי גָּדַלְתָּ מְאֹד. דָּרַשׁ רַבִּי אֶלְעָזָר, גָּדוֹל הָיִיתָ עַד שֶׁלֹּא בָרָאתָ עוֹלָמֶךָ. וּמֵאֵימָתַי נִתְגַּדַּלְתָּ? מִשֶּׁבָּרָאתָ עוֹלָמֶךָ, שֶׁנֶּאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד. And Abraham was old, well stricken in age (Gen. 24:1). Scripture states elsewhere in allusion to this verse: Bless the Lord, O my soul. O Lord my God, Thou art very great; Thou art clothed with glory and majesty (Ps. 104:1). What prompted David to bless the Holy One, blessed be He, with his soul? He did so because the soul sees but is not seen, and the Holy One, blessed be He, sees but is not seen. Hence, the soul that sees but is not seen praised the Holy One, blessed be he, who sees but is not seen. Similarly, the soul guards the body and the Holy One, blessed be He, guards the entire universe. It is fitting, therefore, that the soul which guards the body should praise the Holy One, blessed be He, who guards His world. What is the meaning of the verse O Lord my God, Thou art very great? R. Eleazar explained it thus: “You were great before You created Your world, but Your greatness was magnified after You created Your world,” as it is said: Thou art very great.
מֶלֶךְ בָּשָׂר וָדָם צָר אִיקוֹנִין שֶׁלּוֹ עַל הַטַּבְלָא, הַטַּבְלָא גְּדוֹלָה מִצּוּרָתוֹ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא גָּדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה מִכָּל הָעוֹלָם כֻּלּוֹ. בַּשָּׁמַיִם כְּתִיב: הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ (מלכים א ח, כז). וּבָאָרֶץ כְּתִיב: מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיה ו, ג). וְהַשָּׁמַיִם כָּלוּ בַּזֶּרֶת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן (ישעיה מ, יב). וְהָאָרֶץ שְׁלִישׁ זֶרְתּוֹ, שֶׁנֶּאֱמַר: וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ (ישעיה מ, יב). וְכָל הַיַּמִּים וּנְהָרוֹת מָדַד בְּשָׁעֳלוֹ, שֶׁנֶּאֱמַר: מִי מָדַד בְּשָׁעֳלוֹ מַיִם (ישעיה מ, יב). If a mortal king engraves his image upon a plaque, the plaque must be larger than the image, but the Holy One, blessed be He, is great and his image is larger than the entire world. In regard to heaven, it is written: Behold, the heavens and the heavens of heavens cannot contain Thee (I Kings 8:27), and concerning the earth, it is said: The whole earth is full of His glory (Isa. 6:3). The fact is that the heavens are contained merely in the span of the Holy One, blessed be He, as it is said: And meted out heaven with the span (ibid. 40:12), and the earth is but a third of his span, as is said: And comprehended the dust of the earth in a measure (ibid.). He measured the seas and the rivers in the hollow of His hand, as it is written: Who hath measured the waters in the hollow of his hand (ibid.).
וְאוֹמֵר: כִּי בְּיָהּ ה' צוּר עוֹלָמִים (ישעיה כו, ד). מַה תַּלְמוּד לוֹמַר: צוּר עוֹלָמִים. לְלַמֶּדְךָ, שֶׁאֵין כָּל הָעוֹלָמִים חֲשׁוּבִין לְפָנָיו כִּכְלוּם, שֶׁהֲרֵי בַּחֲצִי הַשֵּׁם נִבְרְאוּ וְהָיוּ הוֹלְכִין וּמִתְמַתְּחִין עַד סוֹף כָּל הָעוֹלָמִים, אֶלָּא שֶׁאָמַר לָהֶם דַּי, שֶׁנֶּאֱמַר: אֲנִי אֵל שַׁדַּי (בראשית יז, א). מַהוּ שַׁדַּי? שֶׁאָמַרְתִּי לָעוֹלָם דַּי. לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד. Furthermore, Scripture states: For the Lord (be-Yah) the Lord is an everlasting rock (ibid. 26:4). What is meant by zur ‘olamim (“everlasting rock”)? This verse informs us that all the worlds are considered as nothing in His sight, for with only half His name He created the world.1In the quotation from Isaiah, “the Lord” is be-Yah, a form which utilizes only the first two letters (yod and heh) of the more usual four-letter form of God’s Name. Indeed the worlds would have continued to expand without end had He not said enough, as it is written: I am God, Shaddai (Gen. 17:1).2God created many other worlds before He created our world (Bereshit Rabbah 3:7, 9:2. What is signified by the word Shaddai? That I said to the world, dai (“enough”)!3The word dai (“enough”) is the last syllable of Shaddai. It indicates that the world was expanding and He found it necessary to halt the expansion. Hence, it is said: O Lord my God, Thou art very great.
מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה בַיִת וְאַחַר כָּךְ בּוֹנֶה עֲלִיָּה. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁמָּתַח אֶת הַכִּסֵּא וְאַחַר כָּךְ בָּנָה עֲלִיָּה. וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל מָה, עַל הָאֲוִיר, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הִתְקִין הָאִצְטַבָּא. בָּא דָוִד וּפֵרַשׁ, הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ, לֹא בִנְחֹשֶׁת וְלֹא בְּבַרְזֶל אֶלָּא בְקוֹרוֹת וּבִגְזֻזְטְרָאוֹת שֶׁל מַיִם. וְאַחַר כָּךְ בָּנָה אֶת הָעֶלְיוֹנִים, לֹא בְאֶבֶן וְלֹא בְגָזִיז אֶלָּא רְכָסָיו שֶׁל מַיִם עַל עֲלִיּוֹתָיו, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. A mortal king first constructs the lower story of his home, and then builds an attic upon it, but the Holy One, blessed be He established His (heavenly) throne first and then erected the upper story. Upon what did he fashion the upper story? Upon the empty space beneath. After this He made His chariots, the clouds, as David informs us in the verse: Who layest the beams of His upper chambers in the waters, who makest the clouds His chariot, who walkest upon the wings of the wind (Ps. 104:3). He fashioned the upper stories with beams and balconies of water, not with brass or iron, and He constructed the heavenly spheres with walls of compressed water, not with stones or hewn blocks, as it is said: Who layest the beams of His upper chambers in waters.
מֶלֶךְ בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה בְּבַרְזֶל בְּכֶסֶף וּבְזָהָב לִשָּׂא אֶת כָּל מַשָּׂאוֹ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָּׂם עָבִים רְכוּבוֹ. מֶלֶךְ בָּשָׂר וָדָם, אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה, מְהַלֵּךְ עַל הָאֲבָנִים שֶׁהֵן קָשִׁין. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ אֶת הֶעָנָן שֶׁהוּא נִרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר: הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. מֶלֶךְ בָּשָׂר וָדָם, מִסָּבִיב לוֹ סַרְדְּיוֹטִין גִּבּוֹרִין וּמַלְבִּישָׁן כְּלֵי זַיִן וְשִׁרְיוֹנִין. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, סַרְדְּיוֹטָיו אֵינָן נִרְאִין, שֶׁנֶּאֱמַר: עֹשֶׂה מַלְאָכָיו רוּחוֹת. וְהָרוּחַ מוֹצִיא בָרָק, שֶׁנֶּאֱמַר: מְשָׁרְתָיו אֵשׁ לֹהֵט. A mortal king builds his chariots of iron or silver, so that they may be strong enough to bear his weight, but the Holy One, blessed be He, made the clouds His chariots, as it is said: Who maketh the clouds His chariot. If the path before a mortal king is muddy, he walks upon stones which are firmly set within it, but the Holy One, blessed be He, abandons the visible clouds and travels upon the invisible winds, as it is said: Who walkest upon the wings of the wind. A mortal king surrounds himself with mighty officers and arms them with weapons and armor, but the officers of the Holy One, blessed be He, are invisible, as it is said: Who makest winds His messengers (ibid., v. 4). And the wind produces the lightning, as is said: Flaming fire His ministers (ibid.).
מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים. וּבָרָא אֵשׁ שֶׁל גֵּיהִנָּם בַּיּוֹם הַשֵּׁנִי, שֶׁאֵין כְּתִיב בּוֹ וַיַּרְא אֱלֹהִים כִּי טוֹב. אֲבָל חֲלָלוֹ שֶׁל גֵּיהִנָּם, שְׁנֵי אֲלָפִים שָׁנָה קֹדֶם, שֶׁכָּךְ כְּתִיב: כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה (ישעיה ל, לג). כְּגוֹן בָּשָׂר וָדָם שֶׁקּוֹנֶה עֲבָדִים וְאָמַר לְשַׁמָּשָׁיו עֲשׂוּ לִי אִסְפְּתוֹן, שֶׁאִם יִמְרְדוּ הָעֲבָדִים יִשְׁמְעוּ מִפִּי סְפִקוּלָא. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא יִתְבָּרַךְ שְׁמוֹ בָּרָא גֵּיהִנָּם שֶׁאִם יֶחֶטְאוּ בְּרִיּוֹתָיו יֵרְדוּ לְתוֹכָהּ, After He fashioned the firmament, He created the angels, and the fire of Gehenna on the second day, for about that day it is not written: And God saw that it was good (Gen. 1:1). However, the pits of Gehenna were created two thousand years before, as it is said: For a hearth is ordered of old (lit. “yesterday”) (Isa. 30:33). Just as a man who is about to purchase some slaves tells his servants: “Prepare the executioner’s sword so that they will hear the call to judgment if they should rebel,” likewise, the Holy One, blessed be he, may His Name be blessed, prepared Gehenna so that if His creatures sin, they can be cast down into it.
וּמִנַּיִן שֶׁבְּיוֹם שֵׁנִי נִבְרֵאת גֵּיהִנֹּם, דִּכְתִיב: כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁיָּכוֹל לוֹמַר אָדָם אֶתְמוֹל וְלֹא שִׁלְשׁוֹם. וְאֵימָתַי יָכוֹל אָדָם לוֹמַר אֶתְמוֹל? בַּיּוֹם הַשֵּׁנִי שֶׁיּוֹם אֶחָד בְּשַׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי, שֶׁנֶּאֱמַר: יָסַד אֶרֶץ עַל מְכוֹנֶיהָ בַּל תִּמּוֹט עוֹלָם וָעֶד. וְעָשָׂה אֶחָד עָרוֹם וְאֶחָד לָבוּשׁ. בָּשָׂר וָדָם יֵשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּת הָאֶחָד, הִלְבִּישׁוֹ לַחֲבֵרוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה. וְכִסָּה אֶת הַתְּהוֹם, שֶׁנֶּאֱמַר: תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ וְגוֹ'. Whence do we know that Gehenna was created on the second day? From the verse For a hearth is ordered of yesterday (Isa. 30:33). It was the day on which a man could refer only to yesterday and not to “the day before yesterday.” When could a man refer to yesterday? Only on the second day (of Creation), which was preceded by the first day of the week. After that He created the dry land on the third day of the week, as it is said: Who didst establish the earth upon its foundations, that it should never be moved forever and ever (Ps. 104:5). He covered one part of the world, and uncovered another. To what may this be compared? To a man who owns two slaves, and strips the clothing from one in order to cloth the other. The Holy One, blessed be He, did likewise. He gathered the waters beneath the heavens to one place, and in that way uncovered the earth while covering the deep, as it is said: Thou didst cover the deep as with a vesture (ibid., v. 6).
מִן גַּעֲרָתְךָ יְנוּסוּן וְגוֹ'. כְּגוֹן בָּשָׂר וָדָם רָאָה גִּתּוֹ מְלֵאָה עֲנָבִים וְיֵשׁ לוֹ כֶּרֶם לִבְצֹר. אָמְרוּ לוֹ: לְהֵיכָן תִּתֵּן שְׁאָר הָעֲנָבִים וְהַגַּת קְטַנָּה. מֶה עָשָׂה? דָּרַךְ אֶת הָעֲנָבִים שֶׁבַּגַּת, וְאַחַר כָּךְ הֵבִיא שְׁאָר הָעֲנָבִים וְהֶחֱזִיקָה אוֹתָן וְאֶת כָּל הָעֲנָבִים שֶׁלּוֹ. וְכָךְ הָיָה הָעוֹלָם כֻּלּוֹ מַיִם וְהָאָרֶץ שְׁקוּעָה בַמָּיִם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: תֵּרָאֶה הַיַּבָּשָׁה. אָמְרוּ הַמַּיִם, הֲרֵי כָּל הָעוֹלָם אָנוּ מְלֵאִין וְהוּא צַר לָנוּ לְהֵיכָן נֵלֵךְ? מֶה עָשָׂה? בָּעַט בָּאוֹקְיָנוֹס וְהָרַג שַׂר שֶׁלּוֹ, שֶׁנֶּאֱמַר: בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב (איוב כו, יב). וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר: וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ (שופטים ה, כו). כְּשֶׁהָרַג אוֹתוֹ, הָיוּ הַמַּיִם בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר: הֲבָאתָ עַד נִבְכֵי יָם (איוב לח, טז). וְלָמָּה הֲרָגוֹ? מִפְּנֵי שֶׁהַבַּיִת הַמַּחֲזִיק מֵאָה בְנֵי אָדָם חַיִּים, מַחֲזִיק אֶלֶף מֵתִים, וְכָךְ נִקְרָא אוֹקְיָנוֹס יָם הַמֵּת. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר: וּבָאוּ הַיָּמָה אֶל הַיָּמָה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם (יחזקאל מז, ח). שְׁאָר הַמַּיִם כְּשֶׁרָאוּ שֶׁבָּעַט הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוֹקְיָנוֹס, לְקוֹל צַעֲקַת מֵימָיו בָּרְחוּ חַבְרֵיהֶן, שֶׁנֶּאֱמַר: מִן גַּעֲרָתְךָ יְנוּסוּן מִן קוֹל רַעַמְךָ יֵחָפֵזוּן. At Thy rebuke they fled (ibid.). When a man sees that his winepress is filled with grapes, and that his vineyard is ready for cutting, others may ask him: “What will you do with these grapes, since the vat is too small to contain them?” What does he do? He treads down the grapes in the vat and then puts in the new grapes. Then it is able to contain all his grapes. Similarly, though the entire world was submerged under water, the Holy One, blessed be He, declared: Let the dry earth appear (Gen. 1:9). The water thereupon cried out: “Though we fill the entire world, it is cramped for us. Whither shall we go?” What did the Holy One, blessed be He, do? He trampled upon the ocean4Normally the Mediterranean, but in this instance, as indicated a few lines below, the Dead Sea. and slew its prince,5See Ginzberg, Legends of the Jews 5:26, Bava Batra 74b Leviathan was a legendary sea animal destined to be eaten by the righteous in the future. as it is said: He stirreth up the sea with His power, and by His understanding he smiteth through Rahab (Job 26:12). Smiteth is an expression that indicates slaying, as it is said: And with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temple (Judg. 5:26). The seas mourn (bohin) to this very day because He slew the prince of the sea, as is said: Hast thou entered into the springs (nibhe) of the sea? (Job 38:16). Why did He slay him? Because a house that can accommodate a hundred living people can contain a thousand dead. That is why the ocean is called the Dead Sea. Ultimately, however, the Holy One, blessed be He, will heal it, as it is said: When they shall enter into the sea of the putrid waters, the waters shall be healed (Ezek. 47:8). When the other waters observed that the Holy One, blessed be He, had trampled upon the ocean, they fled from the loud cries of their fellow-waters, as it is said: At Thy rebuke they fled, at the voice of Thy thunder they hastened away (Ps. 104:7).
וּבוֹרְחִין וְאֵינָן יוֹדְעִין בְּאֵיזֶה מָקוֹם, שֶׁנֶּאֱמַר: יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם. כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ רַבּוֹ, הַמְתֵּן לִי בַשּׁוּק וְלֹא הוֹדִיעוֹ בְּאֵיזֶה מָקוֹם. הִתְחִיל הָעֶבֶד אוֹמֵר, שֶׁמָּא אֵצֶל בָּסִילְקִי אוֹ אֵצֶל בֵּית הַמֶּרְחָץ אוֹ בְּצַד תֵּאָטְרוֹן אָמַר לִי. עָלָה מְצָאוֹ, סְטָרוֹ מִסְטוֹר. אָמַר לוֹ: עַל שַׁעַר פַּלְטְרִין שֶׁל הַפִּרְכּוּס שְׁלַחְתִּיךָ. אַף הַמַּיִם כְּשֶׁשָּׁמְעוּ יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא הוֹדִיעָן אִם לַצָּפוֹן אִם לַדָּרוֹם, הָיוּ חוֹזְרִין וְהוֹלְכִין, שֶׁנֶּאֱמַר: יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, עַד שֶׁסְּטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטוֹר. אָמַר לָהֶן, לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ, שֶׁנֶּאֱמַר: שָׁם אֳנִיּוֹת יְהַלֵּכוּן, לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ. They fled, but they did not know where to flee, as it is said: The mountains rose, the valleys sank down, unto the place which Thou hast founded for them (ibid., v. 8). This may be compared to a slave whose master commands him to wait for him in the market but neglects to tell him where to wait. The slave asks himself: “Perhaps my master meant that I should wait near the basilica, or the bathhouse, or the theater.” When they finally meet, the master slaps him on the face, and says: “I sent you to the gate of the duke’s palace.” Similarly, when the waters heard the decree, Let the waters underneath the heavens gather in one place (Gen. 1:9), they did not know whether (they were to go) to the north or the south. And so, they raced about, as it is said: The mountains rose, the valley sank (Ps. 104:8), until the Holy One, blessed be He, struck them, and declared: I ordered you to assemble at the place of the Leviathan, as is said: There go the ships; there is the leviathan, whom Thou hast formed to sport therein (ibid., v. 26).
גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לַדִּיר וְנָעַל הַסֶּגֶר לְפָנֶיהָ שֶׁלֹּא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה. כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא מֵי הַיָּם בַּחוֹל וְהִשְׁבִּיעָן שֶׁלֹּא יֵצְאוּ מִן הַחוֹל, שֶׁנֶּאֱמַר: גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲקָלִין שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה וְהַשֶּׁמֶן יָרַד מִלְמַטָּן, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כּוֹבְשִׁין עֲלֵיהֶן, מְקַטְּעִין וְיוֹצְאִין מִבֵּין הֶהָרִים. Thou didst set a bound beyond which they should not pass (ibid., v. 9). Just like a man who drives his cow into the barn and then locks the door so that the cow might not escape and consume the grain, so the Holy One, blessed be He, hemmed in the waters of the sea with sand, and exacted the promise that they would not pass beyond the sand, as it is said: Thou didst set a bound beyond they should not pass (ibid.). Who sendeth forth springs into the valleys; they run between the mountains (ibid., v. 10). For example, a man who has two bales of olives will press the beam against both of them, and the oil will descend, and flow out below. Similarly, when the hill from one place pressed against the hill of another place, the waters cut their way through and flowed forth from between the hills.
מַצְמִיחַ חָצִיר לַבְּהֵמָה, שְׁלֹשָׁה דְבָרִים אֵין אָדָם רוֹצֶה שֶׁיֵּצֵא לוֹ, עֵשֶׂב בַּקָּמָה, וּנְקֵבָה בְּבָנָיו, וְחֹמֶץ בְּיֵינוֹ. וּשְׁלָשְׁתָּן לְצֹרֶךְ הָעוֹלָם נִבְרָאוּ. לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד. דָּבָר אַחֵר, ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, גָּדוֹל אַתָּה בְּנִפְלָאוֹת שֶׁעָשִׂיתָ עִם הָאָדָם שֶׁנָּתַתָּ לוֹ זִקְנָה וְשֵׂיבָה, שֶׁאִלּוּלֵי כֵן אָדָם יוֹדֵעַ אֶת מִי לְכַבֵּד. וְאֵין מְאֹד אֶלָּא זִקְנָה, שֶׁנֶּאֱמַר: וְעֵלִי זָקֵן מְאֹד (ש״א ב, כב). הוֹד וְהָדָר לָבָשְׁתָּ. הוֹד, זֶה הָעֹז שֶׁהִלְבַּשְׁתִּיךָ בַּיָּם, שֶׁנֶּאֱמַר: עָזִּי וְזִמְרָת יָהּ (שמות טו, ב). אָמַר רַבִּי יְהוּדָה בַּר רַבִּי אִלְעַאי, זִמְּרָנִי וְזִמַּרְתִּיו. וְהָדָר, הֶהָדָר שֶׁנִּתְהַדַּרְתָּ בִי בְסִינַי נֶגֶד כָּל הָאֻמּוֹת. אָמַר רַבִּי יהוּדָה בַּר רַבִּי סִימוֹן, כֵּיוָן שֶׁאָמְרוּ, כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, עַל אוֹתָהּ שָׁעָה נֶאֱמַר, כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים (שה״ש ב, ב). דָּבָר אַחֵר, הוֹד וְהָדָר לָבָשְׁתָּ, מֵהוֹדְךָ וַהֲדָרְךָ הִלְבַּשְׁתָּ לְרֹאשׁוֹ שֶׁל אַבְרָהָם שֶׁנָּתַתָּ לוֹ הַדְרַת זִקְנָה, שֶׁנֶּאֱמַר: וְאַבְרָהָם זָקֵן. Who causeth the grass to spring forth for the cattle (ibid., v. 14). There are three things a man does not wish to have happen to him: weeds in his field; a woman among his sons; and ferment within his wine. Yet all three were created to meet the needs of the world. And thus it is said: O Lord my God, Thou art very great (ibid., v. 1). Another comment on O Lord my God, Thou are very great: Thou art very great refers to the wondrous deeds You performed for man when you gave him old age and a hoary head. If this had not been done, men would not know whom to honor. The word very alludes only to old age, as it is said: Eli was very old (I Sam. 2:22). Thou art clothed with glory and majesty (Ps. 104:1). Glory signifies the strength with which I clothed you at the sea, as is said: The Lord is my strength and my song (Exod. 15:2). R. Judah the son of Ilai said: He praised Me and I praised him (Israel). Majesty alludes to the majesty with which you were adorned through Me at Sinai above all the nations of the world. R. Judah the son of Simon stated: Because they declared: All that the Lord hath spoken we will do and hear (Exod. 24:7), Scripture speaks of them at that moment As a lily between the thorns (Song 2:22). Another comment on Thou art clothed with majesty and glory. This refers to the adornment with which you crowned the head of Abraham when you gave him the crown of old age, as it is said: And Abraham was old.