To this we reply that even though there are many kinds of created things and each kind has many constituents, the cornerstones of wisdom found in them are seven classes.
One of these is the mark of wisdom apparent in the primary and fundamental elements of the universe. The Earth, we observe is at the center; close to it and above it is water; close to the water is the atmosphere; above all is fire in a just and unchanging balance and measure. Everyone of these elements maintains its proper position appointed for it. The ocean bed, with the waters imprisoned therein, stays in its place and does not pass beyond its boundaries despite the roaring of the waves and the raging of the winds, as it is written "And I prescribed for it My decree, and set bars and doors; and said: 'Thus far you shall come, but no further, and here shall your proud waves be stayed'"(Iyov 38:9-11).
Concerning the stability of heaven and earth, Scripture said (Ps. 119:89-91) "Forever, O L-ord, Your word stands fast in heaven, Your faithfulness is unto all generations; You have established the earth and it stands. They stand this day according to Your ordinances; for all things are Your servants". David also dwelt on this theme in his Psalm (104) beginning "O my soul, bless the L-ord. [He dons light like a garment, spreads the heavens like a curtain]".
The second cornerstone is the mark of wisdom apparent in the human species, - a universe on a small scale that completes the ordered series of creation, and constitutes its crowning beauty, glory and perfection. David, peace be on him, referred to Man when he acclaimed "O Eternal, our L-ord, how glorious is Your Name in all the earth." (Tehilim 8:1).
The third cornerstone is the mark of wisdom apparent in the formation of the individual human being, - his physical structure the faculties of his nefesh (lower soul) and the light of reason with which the Creator has distinguished him and thus given him superiority over other living creatures that are irrational.
Man resembles the large universe, being like it fundamentally and in its original elements. To this Job refers when he said (Job 10:10-12) "Have You not poured me out as milk and curdled me like cheese? With skin and flesh have You clothed me, and with bones and sinews have knit me together? Life and favor have You granted me, And Your providence has preserved my spirit".
The fourth cornerstone is the mark of wisdom manifested in other species of living creatures, from the least to the greatest. Those that fly or swim or creep or move on four feet, with their various forms, traits, uses, benefits, and purpose in the world. This is mentioned in the speech in which the Creator rebuked Job in order to arouse him to his duty (Job 38:41) "who provides for the raven his prey?, etc." and the further references (Job 39) to various species of animals that live in the deserts and the seas.
The fifth is the mark of wisdom displayed in plants and other natural products (ex. minerals) that have been provided for the improvement of the human race, because of their usefulness to man in various ways, according to their natures, constitutions and powers. The ancients already expounded this subject in their works, according to their conceptions. Thus it is said (Melachim 5:13) "And he (Solomon) spoke of trees from the cedar that is in Lebanon even unto the hyssop that springs out of the wall: he spoke also of beasts, and fowl, and of creeping things and of fishes".
The sixth is the mark of wisdom discernible in the sciences, arts and crafts which the Creator, blessed be He, provided for man, to contribute to his improvement, to enable him to obtain a livelihood and gain other benefits of a general and particular character. To this mark of divine wisdom Scripture refers in the texts (Job 38:36) "Who has put wisdom in the inward parts? Or who has given understanding to the mind?" and again (Prov. 2:6) "For the L-ord gives wisdom; out of His mouth comes knowledge and discernment".
The seventh is the mark of wisdom exhibited in the appointment of the Torah and its statutes, to teach us how to serve the Creator and secure for one who diligently lives according to their dictates, immediate happiness here, and reward in the hereafter, as it is written (Is.55:2-3) "Hearken diligently unto me, and eat ye that which is good and let your soul delight itself in pleasantness. Incline your ear and come to Me; Hear and your soul shall live." To this should be added the customs by which the government of other nations is regulated together with their useful features. For those nations, these customs take the place of the Torah - but only in secular matters.
It has been stated that the relation of nature to the Torah is that of a servant to his master. The forces of nature in the universe operate in harmony with the teaching of the torah, as it is said (Shemot 23:25) "And you shall serve the L-ord your G-d, and He will bless your bread and your water; and I will take away sickness from your midst". And again, (ibid. 15:26) "If you will diligently hearken to the voice of the L-ord your G-d, and will do that which is right in His sight and will give ear to His commandments and keep all His statutes, none of the diseases which I have brought upon the Egyptians will I bring upon you, for I am the L-ord that heals you", and many other passages like this.
Some are of the opinion that when the wise man said (Mishlei 9:1) "Wisdom has built her house; she has hewn out her seven pillars", he had in mind the seven cornerstones which we have mentioned.
אַךְ כַּמָּה סִימָנֵי חָכְמָה בַּבְּרוּאִים אֲשֶׁר נוּכַל לִבְחֹן בָּהֶם,
How many are the marks of divine wisdom in created things which we can examine?
נֹאמַר כִּי פִּנּוֹת הַחָכְמָה הַמְּקֻיָּמוֹת בַּבְּרוּאִים לְרֹב מִינֵיהֶם וְאִישֵׁיהֶם שֶׁבַע.
To this we reply that even though there are many kinds of created things and each kind has many constituents, the cornerstones of wisdom found in them are seven classes.
אַחַת מֵהֵנָּה סִימָן הַחָכְמָה הַנִּרְאֶה בְּשָׁרְשֵׁי הָעוֹלָם וִיסוֹדוֹתָיו בִּרְאוֹתֵנוּ עֲמִידַת הָאָרֶץ בָּאֶמְצַע וְהַמַּיִם סְמוּכִים לָהּ לְמַעְלָה מִמֶּנָּה וְהָאֲוִיר סָמוּךְ לָהֶם וְהָאֵשׁ לְמַעְלָה מִכֻּלָּם עַל מִשְׁקַל וְשִׁעוּר לֹא יִשְׁתַּנֶּה מִמֶּנּוּ דָּבָר. כָּל אֶחָד מֵהֶם שׁוֹקֵד עַל מְקוֹמוֹ הַמִּתְיַחֵד בּוֹ וְהַמֻּגְבָּל לוֹ וְהַיָּם עוֹמֵד וְהַמַּיִם אֲסוּרִים בְּתוֹכוֹ לֹא יַעַבְרוּ אֶת גְּבוּלוֹ וְאִם יֶהֱמוּ גַּלָּיו וְיִסְתָּעֲרוּ רוּחוֹתָיו כמ״ש (איוב לח) וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא יָשִׁית בִּגְאוֹן גַּלֶּיךָ.
One of these is the mark of wisdom apparent in the primary and fundamental elements of the universe. The Earth, we observe is at the center; close to it and above it is water; close to the water is the atmosphere; above all is fire in a just and unchanging balance and measure. Everyone of these elements maintains its proper position appointed for it. The ocean bed, with the waters imprisoned therein, stays in its place and does not pass beyond its boundaries despite the roaring of the waves and the raging of the winds, as it is written "And I prescribed for it My decree, and set bars and doors; and said: 'Thus far you shall come, but no further, and here shall your proud waves be stayed'"(Iyov 38:9-11).
וְאָמַר בַּעֲמִידַת הַשָּׁמַיִם וְהָאָרֶץ (תהלים קיט) לְעוֹלָם ה׳ דְּבָרְךָ נִצָּב בַּשָּׁמָיִם לְדֹר וָדֹר אֱמוּנָתֶךָ כּוֹנַנְתָּ אֶרֶץ וַתַּעֲמֹד לְמִשְׁפָּטֶיךָ עָמְדוּ הַיּוֹם כִּי הַכֹּל עֲבָדֶיךָ. וּכְמוֹ שֶׁזָּכַר דָּוִד ע״ה מֵהָעִנְיָן הַזֶּה בְּמִזְמוֹר בָּרְכִי נַפְשִׁי אֶת ה׳.
Concerning the stability of heaven and earth, Scripture said (Ps. 119:89-91) "Forever, O L-ord, Your word stands fast in heaven, Your faithfulness is unto all generations; You have established the earth and it stands. They stand this day according to Your ordinances; for all things are Your servants". David also dwelt on this theme in his Psalm (104) beginning "O my soul, bless the L-ord. [He dons light like a garment, spreads the heavens like a curtain]".
וְהַפִּנָּה הַשֵּׁנִית סִימַן הַחָכְמָה הַנִּרְאֶה בְּמִין הָאָדָם אֲשֶׁר הוּא הָעוֹלָם הַקָּטָן אֲשֶׁר בּוֹ הַשְׁלָמַת סִדְרֵי הָעוֹלָם וְיָפְיוֹ וְזִיּוּנוֹ וּתְמִימוּתוֹ. וְאֵלָיו רָמַז דָּוִד ע״ה בְּאָמְרוֹ (שם ח) ה׳ אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ.
The second cornerstone is the mark of wisdom apparent in the human species, - a universe on a small scale that completes the ordered series of creation, and constitutes its crowning beauty, glory and perfection. David, peace be on him, referred to Man when he acclaimed "O Eternal, our L-ord, how glorious is Your Name in all the earth." (Tehilim 8:1).
וְהַשְּׁלִישִׁית סִימַן הַחָכְמָה הַנִּרְאֶה בְּהַרְכָּבַת הָאָדָם וְחִבּוּר גּוּפוֹ וְכֹחוֹת נַפְשׁוֹ וְאוֹר הַשֵּׂכֶל שֶׁיִּחֵד אוֹתוֹ בּוֹ הַבּוֹרֵא וְשָׂם לוֹ בּוֹ יִתְרוֹן עַל שְׁאָר הַחַיִּים שֶׁאֵינָם מְדַבְּרִים.
The third cornerstone is the mark of wisdom apparent in the formation of the individual human being, - his physical structure the faculties of his nefesh (lower soul) and the light of reason with which the Creator has distinguished him and thus given him superiority over other living creatures that are irrational.
וְהוּא דּוֹמֶה לָעוֹלָם הַגָּדוֹל וְנִמְשָׁל אֵלָיו בְּשָׁרָשָׁיו וִיסוֹדוֹתָיו. וְאֵלָיו רָמַז אִיּוֹב בְּאָמְרוֹ (איוב י) הֲלֹא כֶחָלָב תַּתִּיכֵנִי וְכַגְּבִנָּה תַּקְפִּיאֵנִי עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וּבַעֲצָמוֹת וְגִידִים תְּסֹכְכֵנִי חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי.
Man resembles the large universe, being like it fundamentally and in its original elements. To this Job refers when he said (Job 10:10-12) "Have You not poured me out as milk and curdled me like cheese? With skin and flesh have You clothed me, and with bones and sinews have knit me together? Life and favor have You granted me, And Your providence has preserved my spirit".
וְהָרְבִיעִית סִימַן הַחָכְמָה הַנִּרְאֶה בְּמִינֵי שְׁאָר הַחַיִּים מִקְּטַנָּם וְעַד גְּדוֹלָם. מֵהֶם הַמְעוֹפֵף וְהַשּׂוֹחֶה וְהַזּוֹחֵל וְהַהוֹלֵךְ עַל אַרְבַּע לְפִי הִתְחַלְּקוּת צוּרוֹתָם וּמִדּוֹתָם וְשִׁמּוּשָׁם וַהֲנָאָתָם וְתוֹעֲלוֹתָם בָּעוֹלָם כְּמוֹ שֶׁנִּזְכַּר בַּמַּעֲנֶה שֶׁהוֹכִיחַ בּוֹ הַבּוֹרֵא אֶת אִיּוֹב כְּדֵי לְהָעִיר אוֹתוֹ (שם לח) מִי יָכִין לָעֹרֵב צֵידוֹ וְגוֹ׳ וּשְׁאָר מָה שֶׁסִּפֵּר בּוֹ מִמִּינֵי הַחַיּוֹת הַמִּדְבָּרִיּוֹת וְהַיַּמִּיּוֹת.
The fourth cornerstone is the mark of wisdom manifested in other species of living creatures, from the least to the greatest. Those that fly or swim or creep or move on four feet, with their various forms, traits, uses, benefits, and purpose in the world. This is mentioned in the speech in which the Creator rebuked Job in order to arouse him to his duty (Job 38:41) "who provides for the raven his prey?, etc." and the further references (Job 39) to various species of animals that live in the deserts and the seas.
וְהַחֲמִישִׁית סִימָן הַחָכְמָה הַנִּרְאֶה בַּצְּמָחִים וּבַמּוֹצָאִים הַמּוּכָנִים לְתַקָּנַת הָאָדָם וְאָפְנֵי תּוֹעֲלוֹתָיו בָּהֶם עַל הִתְחַלְּקוּת טִבְעֵיהֶם וּמִזְגֵיהֶם וְכֹחוֹתָם. וּכְבָר הִזְכִּירוּ הַקַּדְמוֹנִים בְּסִפְרֵיהֶם מִן הָעִנְיָן כְּפִי הַשָּׂגָתָם וכמ״ש (מלכים א ד) וַיְדַבֵּר עַל הָעֵצִים מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וְגוֹ׳.
The fifth is the mark of wisdom displayed in plants and other natural products (ex. minerals) that have been provided for the improvement of the human race, because of their usefulness to man in various ways, according to their natures, constitutions and powers. The ancients already expounded this subject in their works, according to their conceptions. Thus it is said (Melachim 5:13) "And he (Solomon) spoke of trees from the cedar that is in Lebanon even unto the hyssop that springs out of the wall: he spoke also of beasts, and fowl, and of creeping things and of fishes".
וְהַשִּׁשִּׁית סִימַן הַחָכְמָה הַנִּרְאֶה בְּחָכְמוֹת וּבִמְלָאכוֹת וּבִפְעֻלּוֹת אֲשֶׁר הֱכִינָם הַבּוֹרֵא יִתְבָּרַךְ לָאָדָם לְהַשְׁלָמַת תַּקָּנָתוֹ וְסִבּוֹת טֶרֶף חֻקּוֹ וּשְׁאָר תּוֹעֲלוֹתָיו הַכּוֹלְלוֹת וְהַמִּתְבּוֹדְדוֹת. וְעַל זֶה רָמַז הַכָּתוּב בְּאָמְרוֹ (איוב לח) מִי שָׁת בַּטֻּחוֹת חָכְמָה אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה וְאָמַר (משלי ב) כִּי ה׳ יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה.
The sixth is the mark of wisdom discernible in the sciences, arts and crafts which the Creator, blessed be He, provided for man, to contribute to his improvement, to enable him to obtain a livelihood and gain other benefits of a general and particular character. To this mark of divine wisdom Scripture refers in the texts (Job 38:36) "Who has put wisdom in the inward parts? Or who has given understanding to the mind?" and again (Prov. 2:6) "For the L-ord gives wisdom; out of His mouth comes knowledge and discernment".
הַשְּׁבִיעִית סִימַן הַחָכְמָה הַנִּרְאֶה בִּקְבִיעוּת הַתּוֹרָה וְהַחֻקִּים לַעֲבֹד בָּהֶם הַבּוֹרֵא יִתְעַלֶּה לְהַגִּיעַ בָּהֶם הַשּׁוֹקֵד עֲלֵיהֶם לַהֲנָאוֹת הָעוֹלָם הַזֶּה מִיָּד וְלִגְמֹל הָעוֹלָם הַבָּא בָּאַחֲרִית כְּמוֹ שֶׁאָמַר הַכָּתוּב (ישעיהו נ״ה:ב׳-ג׳) שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם וְאָמַר (שם) הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְגוֹ׳. וּתְלוּיִים בָּזֶה עִנְיְנֵי הַמִּנְהָגִים אֲשֶׁר בָּהֶם סֵדֶר הַנְהָגַת שְׁאָר הָאֻמּוֹת וְתוֹעֲלוֹתָם וְהֵם עוֹמְדִים לָהֶם בִּמְקוֹם הַתּוֹרָה בְּעִנְיְנֵי הָעוֹלָם בִּלְבַד.
The seventh is the mark of wisdom exhibited in the appointment of the Torah and its statutes, to teach us how to serve the Creator and secure for one who diligently lives according to their dictates, immediate happiness here, and reward in the hereafter, as it is written (Is.55:2-3) "Hearken diligently unto me, and eat ye that which is good and let your soul delight itself in pleasantness. Incline your ear and come to Me; Hear and your soul shall live." To this should be added the customs by which the government of other nations is regulated together with their useful features. For those nations, these customs take the place of the Torah - but only in secular matters.
וּכְבָר נֶאֱמַר כִּי מַדְרֵגַת הַטֶּבַע מִן הַתּוֹרָה כְּמַדְרֵגַת הָעֶבֶד מֵאֲדֹנָיו, כִּי כֹּחוֹת הַטֶּבַע הֵם נוֹהֲגִים בְּהַנְהָגַת הָעוֹלָם כְּפִי מַה שֶׁיֵּאוֹת לַתּוֹרָה כמ״ש (שמות כג) וַעֲבַדְתֶּם אֵת ה׳ אֱלֹהֵיכֶם וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ וְאָמַר (שם טו) וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל ה׳ אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה׳ רֹפְאֶךָ וְרַבִּים כָּאֵלֶּה.
It has been stated that the relation of nature to the Torah is that of a servant to his master. The forces of nature in the universe operate in harmony with the teaching of the torah, as it is said (Shemot 23:25) "And you shall serve the L-ord your G-d, and He will bless your bread and your water; and I will take away sickness from your midst". And again, (ibid. 15:26) "If you will diligently hearken to the voice of the L-ord your G-d, and will do that which is right in His sight and will give ear to His commandments and keep all His statutes, none of the diseases which I have brought upon the Egyptians will I bring upon you, for I am the L-ord that heals you", and many other passages like this.
וְיֵשׁ מִי שֶׁסּוֹבֵר בְּמַאֲמַר הֶחָכָם (משלי ט׳:א׳) חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה. שֶׁכִּוֵּן אֶל אֵלֶּה הַשֶּׁבַע פִּנּוֹת אֲשֶׁר זָכַרְנוּ:
Some are of the opinion that when the wise man said (Mishlei 9:1) "Wisdom has built her house; she has hewn out her seven pillars", he had in mind the seven cornerstones which we have mentioned.