Zohar (2:170a-b) It is written: A psalm of David. The Lord is my shepherd, I shall not want (Ps. XXIII, 1). The difference between “a psalm of David” and “of David a psalm” has already been explained. In this psalm the Shekinah came first and rested upon the Psalmist, for, as has already been remarked, “a psalm of David” indicates that the first impulse proceeded from the Shekinah. But in this psalm David prays for nourishment, so that we should have thought the initiative would have come from him. The fact is that the Shekinah did indeed first urge David to sing this hymn to the King, to pray to Him for nourishment for Her, which She needs in order to supply food to the whole world; and it is her will that all mankind should pray for food, for when the Holy One wishes to send down to the world nourishment, She first receives it, She being the organ by which the whole world is sustained. Therefore, indeed, did She precede David in this psalm, and She rested upon him to inspire him in this prayer for food. “The Lord is my shepherd”: as a shepherd leads his flock to those places where there is grass in abundance, in order to provide them with whatever they need, so does the Holy One also unto Me. Here is another interpretation. There is an ancient dictum that “to provide food for humanity costs the Holy One, blessed be He, as great a struggle as it did to divide the Red Sea”.[Tr. note: T. B. Pes., 118b.] Here are two statements, both of deep significance. On the one hand, since everything done by the Holy One is done according to justice and truth, on which qualities the world is based, and as He always apportions a lot to all according to justice, both to the righteous and the wicked, and all that come into the world-as it is written, “for the Lord is righteous and loveth righteousness” (Ps. XI, 7)-He finds it difficult, when He sees so many wicked people and sinners, to supply them continually with nourishment. He deals with them not according to the rigour of the law, and nourishes and sustains them to the full extent of the supernal Grace which issues forth and descends upon all the beings of the world, and therewith He feeds them, one and all, righteous and saints, wicked and sinners, all creatures whatsoever, the beasts of the field and the fowls of the air, from the “horns of the buffaloes to the eggs of vermin”. [Tr. note: v. T. B. Sabb., 107b.] There is nothing in the world to which His mercy does not extend, even though, on account of the evil works of men, this is all as difficult to Him as was the dividing of the Red Sea. But was that really difficult to Him? Is it not written: “He rebuketh the sea and maketh it dry” (Nahum I, 4)? “He that calleth for the waters of the sea and poureth them out upon the face of the earth” (Amos v, 8)? Is it not true of Him that as soon asHe is resolved to do a thing all obstacles are as naught before Him? How was it that the dividing of the Red Sea was difficult to Him? This is the explanation. When the Israelites stood on the shore of the Red Sea and the Holy One was about to divide its waters for them, Rahab, the angel-prince of Egypt, appeared, and demanded justice from the Holy One. He stood before Him and said: “Lord of the world, why dost thou desire to punish Egypt and to divide the Red Sea for Israel? Have not all sinned against Thee? Thy ways are according to justice and truth. Those are idolaters and so are these. Those are murderers, so are these.” Then was it difficult for Him to waive justice, and had not the Holy One called to mind Abraham's obedience in rising early (Gen. XXII, 3) to sacrifice his only son, they would all have perished in the Red Sea, because all that night God was weighing Israel in the scales of Justice, as we have been taught that the expression, “so that the one came not near the other all the night” (Ex. XIV, 20) indicates that the supernal angels appeared on that night to sing hymns of praise to the Holy One, and the Holy One said unto them: “The works of My hands are about to sink into the depths of the sea, and ye desire to sing unto Me hymns of praise?” But “it came to pass that in the morning watch the Lord looked...” (Ibid. v. 24); that is to say, He “looked” for Abraham's sake, He “looked” upon Abraham's merit, who “rose up early in the morning” to accomplish the will of the Holy One. Then it was that the waters “went back”, they fled before Israel. Similarly, it has been stated[Tr. note: Cf. Lev. R., ch. VIII.] that “marriage unions are as difficult for (lit. before) the Holy One as was the dividing of the Red Sea”. As at the dividing of the Red Sea those who stood on the one side of the sea were drowned, and the others were saved, so in marriages also there is weeping for some and singing for others; He allows one man to die and gives his wife to another man, and at times a bad man gets a good wife. These happenings are great mysteries, but it all conforms to justice, and all that the Companions have said on this subject is quite true; as is also that which they have stated concerning the difference between “before” (liphne, lit. the face of) and “from before” (miliphne). These matrimonial decisions are arranged by him who stands before the Holy One and ministers before Him. Therefore the aforementioned dictum does not run, “hard are unions to the Holy One”, but “before (to the face of) the Holy One”; i.e. to him who is appointed over the arrangement of marriages and over the supply of food, since the power is not his, he is merely the administrator and under authority. [Note : the last 14 lines of the Hebrew text do not appear in the translation
