“These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens” (Genesis 2:4). “These are the outgrowths [toledot] of the heavens and of the earth when they were created” – it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said: All the things that you see are just the edges of the ways of the Holy One blessed be He. “Behold, these are but the edges of His ways, and how a trace is heard about Him; who can investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it emerges in its full force, no creature can understand it. “Who has investigated?” is not written, but rather, “who can investigate?” Clever people may have vague knowledge or ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to understand [even] the workings of thunder, is it not all the more so for the workings of the [whole] world? That is a rhetorical question. If1This paragraph is an exposition on the verse “What is man, that he should come along after the King, after they have already done something?” (Ecclesiastes 2:12). The Midrash will soon explain why the verse says ‘they.’ a person says to you: I can understand the workings of the world, say to him: ‘If you are unable to understand even a flesh-and-blood king, are you able to understand the King of kings, the Holy One blessed be He? That is a rhetorical question.’ Rav Naḥman said: This2This paragraph is an exposition on the first half of the aforementioned verse: “I devoted myself to acquire wisdom” (Ecclesiastes 2:12). After Solomon acquired his wisdom, others were able to take advantage of it as well. is analogous to a thicket of reeds into which no person could enter, as anyone who entered into it would lose his way. What did one clever person do? He continuously cut down [reeds] and entered further and further into the thicket. He entered via the clearing and exited via the clearing. Everyone then began entering and exiting via the clearing. Rav Naḥman said differently: This is analogous to a great palace that had many entrances. Everyone who entered it would lose his way. What did one clever person do? He took a spool of string and tied it [on one end] opposite the entrance and he entered by means of the spool3Unwinding the string as he went along. and exited by means of the spool. Everyone then began entering and exiting by means of the spool. Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a rhetorical question. “After He has already done” is not written, but rather, “after they have already done” (Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred, as it were, over each and every limb of yours, and established it at its proper configuration, as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father, your redeemer? He made you, and He established you” (Deuteronomy 32:6). Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One blessed be He, created man and placed his drain pipe at his entrance,4This refers to the nose, which is right at the front of one’s face. and it is becoming, and it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it were, saying: ‘See the creation that I created and the form that I formed.’ Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and of the earth when they were created” – their Creator praises them, who can disparage them? Their Creator lauds them, who will find fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens.”
Rabbi Pinḥas said in the name of Rabbi Levi: “When they were created [behibare’am]” – with heh [beheh]5Effortlessly, with the ease it takes to pronounce the letter heh (see section 10). He created them [bera’am]. “My hand made all these [eleh], and all these came into being, the utterance of the Lord, but to this I will look; to the poor and the depressed and those fervent for My word” (Isaiah 66:2) – Rabbi Yehuda said in the name of Rabbi Simon: It was not with exertion and not with toil that the Holy One blessed be He created the world, as it is stated: “My hand made all these, [and all these came into being, the utterance of the Lord].”6The implication of this verse is that the world was created through the mere utterance of the Lord. Rabbi Yudan said: By the merit of the Torah, as it is stated: “These [eleh] are the statutes and ordinances and laws which the Lord gave between Him and the children of Israel at Mount Sinai by the hand of Moses” (Leviticus 26:46). Rabbi Yehoshua bar Neḥemya says: By the merit of the tribes, as it is stated: “These [eleh] are the names” (Exodus 1:1). And it is stated: “And all these [eleh] came into being.”
“These are [eleh] the outgrowths of the heavens [when they were created, on the day that the Lord God made the earth and the heavens]…” – Rabbi Abahu said: Everywhere eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it says eleh, it excludes what preceded it. What, then, does it exclude? Emptiness, disorder, and darkness.7The state that preceded the creation of the earth and the heavens (Genesis 1:2).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “The heavens and the earth…were completed” (Genesis 2:1) – at their designated time. “And their entire host” (Genesis 2:1) – at their designated time.8The heavens and the earth on the one hand, and their hosts on the other hand, were created on separate days. Rabbi Neḥemya said to him: But is it not written: “These are the outgrowths of the heavens and of the earth when they were created [on the day that the Lord God made the earth and the heavens]” – which teaches that on the same day they were created they produced their outgrowths? He said to him: But is it not written: “It was evening, it was morning, one day…a second day…a third day…a fourth day…a fifth day…a sixth day”?9With different items created on each day. Rabbi Neḥemya said: They are like people picking figs; each one of them appears at its time.10All the buds of the figs are present at the beginning of the season, but they ripen gradually, each one in its time. So, too, the outgrowths of the heavens and the earth were present in an incipient form from the beginning, and grew into their final form during the subsequent days. Rabbi Berekhya said in support of Rabbi Neḥemya’s teaching: “The earth brought forth [vegetation]” (Genesis 1:12) – [“bringing forth” indicating] something that was already stored inside it.
Rabbi Neḥemya of Kefar Siḥon said: “For in six days the Lord made the heavens and the earth, [the sea]…” (Exodus 20:11). The three items are the essential basis of the creation of the world, and each one waited three days and then produced three products: The earth [was created] on the first day, in accordance with the opinion of Beit Hillel,11Bereshit Rabba 1:15. and it waited three days, the first and second and third, and then [on day three] produced three products – trees, vegetation, and the Garden of Eden. The firmament [was created] on the second day, waited three days, the second and third and fourth, and then [on day four] produced three products – the sun, the moon, and the constellations. Water [was created] on the third day, waited three days, the third and fourth and fifth, and then [on day five] produced three products – birds, fish, and Leviathan. Rabbi Azarya did not say thus, but rather, “on the day that the Lord God made the earth and the heavens” – there were [only these] two items that were the essential basis of the creation of the world, and each waited three days and their labor was completed on the fourth. The heavens [were created] on the first day, in accordance with the opinion of Beit Shammai,12Bereshit Rabba 1:15. they waited three days, the first and second and third, and then their labor was completed on the fourth day. What was the completion of their labor? The celestial lights. The earth [was created] on the third day: “The earth brought forth [vegetation, etc.]” (Genesis 1:12), [the vegetation] being the essential element of its creation. It waited three days, the third and fourth and fifth, and its labor was completed on the sixth. What was the completion of its labor? It is man, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).
The outgrowths [toledot]”– Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs. except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective?13Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav. Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned].14The numerical value of vav is six. They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat,15When Adam sinned. they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him.16It was removed from him on the day of his creation, before Shabbat. What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3).17The Midrash interprets yishrehu as being related to shira, song. Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me,18The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death. as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day.19It is forbidden to make a fire all day on Yom Kippur. Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form,20This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs. when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot]of Peretz” (Ruth 4:18) – in its complete form,21With both vavs. for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18).22“Like the days of a tree” means like the days of the Torah, meaning forever. His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits23Komemiyut is interpreted as koma meyot – stature of hundreds. like Adam the first man. Rabbi Shimon said: Two hundred cubits.24Because meyot (hundreds) is in plural. Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred,25As that was the stature (koma) of Adam. and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long.26And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. Go out and calculate one-and-a-half cubits per year,27Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years. that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
Everything is associated with offspring [toladot].28They are involved in the process of producing offspring, or they themselves are considered offspring. The heavens and the earth have toladot, as it is stated: “These are the outgrowths [toledot] of the heavens and of the earth when they were created.” Mountains are called toladot, as it is stated: “Before the mountains were born…” (Psalms 90:2). Rain is called toladot, as it is stated: “Does rain have a father?” (Job 38:28). Dew is called toladot, as it is stated: “And who begot the drops [eglei] of dew?” (Job 38:28). Rabbi Shimon ben Lakish said: These [eglai] are gem-like drops of dew. It was taught: Anything that is associated with offspring dies and decomposes, is created but does not create. Anything that is not associated with offspring does not die, does not decompose, and creates but is not created. Rabbi Azarya stated: This [latter category] was stated [only] regarding the One above.
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael.29The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.
Rabbi Yehoshua ben Korḥa said: “When they were created [behibare’am]” – be’Avraham30Behibare’am and be’Avraham are spelled with the same letters. – due to the merit of Abraham. Rabbi Azarya said regarding this statement of Rabbi Yehoshua ben Korḥa: “You alone are the Lord; You made [the heavens, the heaven of heavens, and all their host, the earth and everything that is on it, the seas] and everything that is in them” (Nehemiah 9:6). And for what purpose was all this effort undertaken? It is for: “You are the Lord, the God who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham” (Nehemiah 9:7). Rabbi Yudan said: “The ibex are in the high mountains” is not written here, but rather, “the high mountains are for the ibex” (Psalms 104:18). Why were the high mountains created? For the ibex. The ibex is weak and fears wild beasts, but when it seeks to drink, the Holy One blessed be He introduces a manic spirit into it and it shakes its horns back and forth, producing noise, and it [the wild beast] flees. “The crag is a shelter for the hyrax” (Psalms 104:18) – the hyrax takes shelter under the crag from the bird of prey when it flies over so that it will not prey on it. If the Holy One blessed be He took into account this impure being when creating His world, would he not do all the more so for the merit of Abraham? That is a rhetorical question.
“Behibare’am” – Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He created them [bera’am]. Just as with heh, though all the other letters employ the tongue this one does not employ the tongue,31In order to pronounce the heh one need not use the tongue or any of the other parts of the mouth, e.g., the lips, the throat, the roof of the mouth, etc. so, too, with no exertion or toil, the Holy One blessed be He created His world. It was, rather, “By the word of the Lord” (Psalms 33:6), and immediately “the heavens were made” (Psalms 33:6). Rabbi Yuda Nesia asked Rabbi Shmuel bar Naḥman: Because I have heard about you that you are a master of aggada, [I ask you]: What is it that is written: “Praise Him who rides in the highest heavens, by His name the Lord [beyah shemo]…”? (Psalms 68:5). He said to him: There is no place that does not have a person appointed to address its grievances (biya).32Later editions have בית instead of בֶּיָּה. A commissioner in the province is appointed to address grievances brought to him, a governor of the province is appointed to address grievances brought to him. So, who is appointed to address the grievances of the world? It is the Holy One blessed be He beyah shemo – over the grievances [biya] of His world. He said to him: Woe to us for those [scholars] who have perished and are no longer to be found. I once asked Rabbi Elazar [to interpret this verse], and he did not say as you said. Rather, [he said:] “For beyah Hashem is the Rock [tzur] of the world [olamim]” (Isaiah 26:4) – with [these] two letters,33Beyah is interpreted to mean “by yod and heh.” the Holy One blessed be He created34Tzur (“Rock”) is interpreted as if pronounced tzar, “He fashioned.” His world.35He created two worlds, as the word olamim is plural. We do not know whether this world was created with heh and the World to Come with yod, or whether this world was created with yod and the World to Come was created with heh. But from what Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He created them [bera’am], we see that it is this world that was created with heh. Just as heh is closed on all its sides, but open at the bottom, that is an allusion to the fact that all the dead descend to the netherworld. Its protrusion at the top is an allusion that they are destined to ascend from there. The window on its side is an allusion to the penitents.36Penitence provides an escape from man’s sentence to the netherworld. The World to Come was created with a yod. Just as the yod has a bent stature, so, too, the wicked have bent statures and their faces are blackened in the future.37Like a yod, which looks like a plain blotch of ink. That is what is written: “The loftiness of humanity will be bowed and the haughtiness of men will be brought down and the Lord alone will be exalted on that day” (Isaiah 2:17). And it says: “And the false gods will entirely vanish” (Isaiah 2:18). “When they were created”– Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon: With no exertion or toil the Holy One blessed be He created His world.38“When they were created,” in the passive voice, suggests that the world came about without toil, spontaneously. It was, rather, “By the word of the Lord,” and immediately “the heavens were made” (Psalm 33:6). This is analogous to a king who rebuked his slave, and he stood there astounded.39Unable to move. So, “The pillars of heaven sag, astounded at His rebuke” (Job 26:11).40The final form of the heavens was achieved through God’s mere rebuke, without toil.
Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that is in the heavens is created out of the heavens; everything that is on earth is created out of the earth. He derives it from here: “Praise the Lord from the heavens [Praise Him all His angels…Praise Him sun and moon]…” (Psalms 148:1–3); “praise the Lord from the earth [all great sea creatures…mountains and all hills]…” (Psalms 148:7–9).41All the objects in the heavens are listed as products of heaven, and all the objects on earth are listed as products of the earth. Rabbi Yehoshua says: Everything that is in the heavens and on the earth were created only out of the heavens. He cites it from here: “For He says to the snow: Be on the earth” (Job 37:6) – just as the snow, though its [ultimate] place of existence is on the earth, is created only in the heavens, so, too, everything that is in the heavens and on the earth, its creation is only out of the heavens. Rav Huna said in the name of Rabbi Yosef: Everything that is in the heavens and on the earth, its creation is only out of the earth. That is what is written: “For, just as the rain and the snow descend from the heavens…” (Isaiah 55:10) – just as the rain, even though its descent is from the heavens, its creation is only out of the earth,42Rain comes from water evaporated from the oceans. so, too, everything that is in the heavens and on the earth, its creation is only from the earth. Rabbi Yudan cites it from here: “Everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20). Rav Naḥman said: Even the orb of the sun, as it is stated: “He says to the sun [ḥeres]43The verse calls the sun ḥeres, which usually means earthenware. and it does not shine” (Job 9:7).
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, after he builds the lower levels he builds the upper levels. But the Holy One blessed be He created the heavenly realm and the earthly realm with one creation. Rabbi Shimon ben Lakish says: When a flesh-and-blood king crafts a ship, first he brings the boards, then he brings cedars,44For the masts. then he brings the anchors, and then he brings the navigators. But the Holy One blessed be He created them [the creations of the world] and those that steer it [at once]. That is what is written: “So said God, the Lord, Creator of the heavens and who unfurled them [venoteihem]” (Isaiah 42:5) – “and their navigators [venavateihem] is written.
Rabbi Yitzḥak and Rabbi Shimon ben Lakish, Rabbi Yitzḥak said: When a flesh-and-blood king builds a tent and stretches the tent tautly, with the passage of time it sags a bit. However, here [concerning God’s “tent”], “can you stretch out the heavens with Him?” (Job 37:18). And lest you say that they sag, the verse states: “Strong as a cast mirror” (Job 37:18). Rabbi Shimon ben Lakish said: When a mortal man powerfully casts a vessel, with the passage of time it rusts. However, here, “strong as a cast mirror” – they appear like a mirror. Rabbi Azarya said regarding this statement of Rabbi Shimon ben Lakish: “Because on it He rested from all His labor [that God created to make]. These are the outgrowths of the heavens and the earth when they were created” (Genesis 2:3–4) – [Why are these two verses juxtaposed?] It means that a day ends and another day begins, a week ends and another week begins, a month ends and another month begins, a year ends and another year begins.45The two verses are juxtaposed because after He completed Creation, the world continued to function with regularity, retaining the state of creation as it was when it was completed.
“On the day that the Lord God made the earth and the heavens” – Beit Shammai and Beit Hillel, Beit Shammai say: [During creation, God’s] thought took place at night and [His] action during the day.46As it is written “on the day that the Lord God made the earth and the heavens” – the making took place during the day. Beit Hillel say: [Both His] thought and His action took place during the day. Rabbi Shimon ben Lakish said: I am astonished. How is it that the fathers of the world, Beit Shammai and Beit Hillel, disputed regarding the creation of the heavens and the earth? Rather, [His] thought took place both during the day and at night, and [His] action took place with the dimming of the sun.47Just before sunset.
“The Lord God” – this is analogous to a king who had empty cups [of very thin glass]. The king said: If I pour hot water into them, they will shatter; [if I pour very] cold water, they will crack. What did the king do? He mixed hot and cold water and placed it in them, and they endured. So, the Holy One blessed be He said: If I create the world with [just] the attribute of mercy, there will be many sinners; if [just] with the attribute of strict justice, how will the world endure? Rather, I will create it with [both] the attribute of justice and the attribute of mercy, would that it will endure.48Thus it is written, “on the day that the Lord God made the earth and the heavens,” “the Lord” signifying His attribute of mercy, and “God” signifying His attribute of strict justice.
“The earth and the heavens” – this is analogous to a legion that was the first to crown the king. The king said: Since this legion crowned me first, I am granting it a commendation that it should never depart away from me. So, the Holy One blessed be He said: Since it was the earth that first fulfilled My desire,49By immediately bringing forth vegetation upon His command (Genesis 1:12). I am granting it a commendation that it will never depart away from Me. That is what is written: “He established the earth on its foundations, never to falter” (Psalms 104:5).
אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם (בראשית ב, ד), כְּתִיב (איוב כו, יד): הֶן אֵלֶּה קְצוֹת דְּרָכָו וגו', אָמַר רַב הוּנָא כָּל מַה שֶּׁאַתָּה רוֹאֶה קְצוֹת דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן, הֶן אֵלֶּה קְצוֹת דְּרָכָו וּמַה שֵּׁמֶץ דָּבָר נִשְׁמַע בּוֹ וְרַעַם גְּבוּרֹתָו מִי יִתְבּוֹנָן, אָמַר רַב הוּנָא הָרַעַם הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹצֵא כְּתִיקוּנוֹ אֵין כָּל בְּרִיָּה יְכוֹלָה לַעֲמֹד עָלָיו, נִתְבּוֹנֵן אֵין כְּתִיב כָּאן, אֶלָּא יִתְבּוֹנָן, הַפִּקְחִים יוֹדְעִים רִמּוּזוֹ וְהֶגְיוֹנוֹ. אָמַר רַב הוּנָא אִם עַל סִדְּרוֹ שֶׁל רַעַם אֵין אַתָּה יָכוֹל לַעֲמֹד, עַל סֵדֶר שֶׁל עוֹלָם עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא. וְאִם יֹאמַר לְךָ אָדָם יָכוֹל אֲנִי לַעֲמֹד עַל סִדְּרוֹ שֶׁל עוֹלָם, אֱמָר לוֹ אַחֲרֵי מֶלֶךְ בָּשָׂר וָדָם אִי אַתָּה יָכוֹל לַעֲמֹד, אַחֲרֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יָכוֹל לַעֲמֹד, אֶתְמְהָא. אָמַר רַב נַחְמָן מָשָׁל לַחֲרִישַׁת קָנִים, שֶׁלֹא הָיָה יָכוֹל אָדָם לְהִכָּנֵס בְּתוֹכָהּ, שֶׁכָּל מִי שֶׁהָיָה נִכְנַס לְתוֹכָהּ הָיָה תּוֹעֶה. מֶה עָשָׂה פִּקֵּחַ אֶחָד, כָּסַח וְנִכְנַס, כָּסַח וְנִכְנַס. נִכְנַס דֶּרֶךְ הַכָּסוּחַ וְיָצָא דֶּרֶךְ הַכָּסוּחַ. הִתְחִילוּ הַכֹּל מִתְכַּנְּסִין וְיוֹצְאִין דֶּרֶךְ כָּסוּחַ. רַב נַחְמָן אָמַר חוֹרֵי, מָשָׁל לְפָלָטִין גְּדוֹלָה שֶׁהָיוּ לוֹ פְּתָחִין הַרְבֵּה, שֶׁכָּל מִי שֶׁהָיָה נִכְנַס לְתוֹכָהּ הָיָה תּוֹעֶה. מֶה עָשָׂה פִּקֵּחַ אֶחָד, נָטַל פְּקַעַת שֶׁל גֶּמִי וּקְשָׁרָהּ כְּנֶגֶד הַפֶּתַח וְנִכְנָס דֶּרֶךְ הַפְּקַעַת וְיָצָא דֶּרֶךְ הַפְּקַעַת, הִתְחִילוּ הַכֹּל נִכְנָסִין וְיוֹצְאִין דֶּרֶךְ הַפְּקַעַת. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁבָּנָה פָּלָטִין וְהַבְּרִיּוֹת נִכְנָסִין לְתוֹכָהּ וְאוֹמְרִים אִלּוּ הָיָה הָעַמּוּדִים גְּבוֹהִין הָיְתָה נָאָה. אִלּוּ הָיוּ הַכְּתָלִים גְּבוֹהִין הָיְתָה נָאָה. אִלּוּ הָיְתָה תִּקְרָה גְּבוֹהָה הָיְתָה נָאָה. שֶׁמָּא יָבוֹא אָדָם וְיֹאמַר אִלּוּ הָיוּ לִי שָׁלשׁ עֵינַיִם, אִלּוּ הָיוּ לִי שָׁלשׁ רַגְלַיִם הָיָה יָפֶה לִי, אֶתְמְהָא. אֵת אֲשֶׁר כְּבָר עָשָׂהוּ, לֹא נֶאֱמַר כָּאן, אֶלָּא (קהלת ב, יב): אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, כִּבְיָכוֹל מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵית דִּינוֹ נִמְנִין עַל כָּל אֵבָר וְאֵבָר מִשֶּׁלְּךָ וּמַעֲמִידְךָ עַל מְכוֹנְךָ, שֶׁנֶּאֱמַר (דברים לב, ו): הַלְה' תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ, אָמַר רַבִּי לֵוִי בַּר חָיְתָא, מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, וְאִם נָתַן בִּיבָהּ עַל פִּתְחָהּ אֵינוֹ נָאֶה, מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא הָאָדָם הַזֶּה וְנָתַן בִּיבוֹ עַל פִּתְחוֹ, וְהוּא נָאֶה, וְהוּא שִׁבְחוֹ. אָמַר רַבִּי יִצְחָק בַּר מֶרְיוֹן, כְּתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם, וּמַה תַּלְמוּד לוֹמַר אֲשֶׁר יָצָר, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה בְּעוֹלָמוֹ וְאוֹמֵר רְאוּ בְּרִיָּה שֶׁבָּרָאתִי וְצוּרָה שֶׁצָּרְתִּי. אָמַר רַבִּי יִצְחָק בַּר מֶרְיוֹן, כְּתִיב (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בּוֹרְאָן מְשַׁבְּחָן, וּמִי מְגַנָּן. בּוֹרְאָן מְקַלְּסָן, וּמִי נוֹתֵן בָּהֶם דֹּפִי. אֶלָּא נָאִין הֵן וּמְשֻׁבָּחִין הֵם, שֶׁנֶּאֱמַר: אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם.
“These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens” (Genesis 2:4).
“These are the outgrowths [toledot] of the heavens and of the earth when they were created” – it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said: All the things that you see are just the edges of the ways of the Holy One blessed be He. “Behold, these are but the edges of His ways, and how a trace is heard about Him; who can investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it emerges in its full force, no creature can understand it. “Who has investigated?” is not written, but rather, “who can investigate?” Clever people may have vague knowledge or ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to understand [even] the workings of thunder, is it not all the more so for the workings of the [whole] world? That is a rhetorical question.
If1This paragraph is an exposition on the verse “What is man, that he should come along after the King, after they have already done something?” (Ecclesiastes 2:12). The Midrash will soon explain why the verse says ‘they.’ a person says to you: I can understand the workings of the world, say to him: ‘If you are unable to understand even a flesh-and-blood king, are you able to understand the King of kings, the Holy One blessed be He? That is a rhetorical question.’
Rav Naḥman said: This2This paragraph is an exposition on the first half of the aforementioned verse: “I devoted myself to acquire wisdom” (Ecclesiastes 2:12). After Solomon acquired his wisdom, others were able to take advantage of it as well. is analogous to a thicket of reeds into which no person could enter, as anyone who entered into it would lose his way. What did one clever person do? He continuously cut down [reeds] and entered further and further into the thicket. He entered via the clearing and exited via the clearing. Everyone then began entering and exiting via the clearing. Rav Naḥman said differently: This is analogous to a great palace that had many entrances. Everyone who entered it would lose his way. What did one clever person do? He took a spool of string and tied it [on one end] opposite the entrance and he entered by means of the spool3Unwinding the string as he went along. and exited by means of the spool. Everyone then began entering and exiting by means of the spool.
Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a rhetorical question.
“After He has already done” is not written, but rather, “after they have already done” (Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred, as it were, over each and every limb of yours, and established it at its proper configuration, as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father, your redeemer? He made you, and He established you” (Deuteronomy 32:6).
Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One blessed be He, created man and placed his drain pipe at his entrance,4This refers to the nose, which is right at the front of one’s face. and it is becoming, and it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it were, saying: ‘See the creation that I created and the form that I formed.’
Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and of the earth when they were created” – their Creator praises them, who can disparage them? Their Creator lauds them, who will find fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens.”
רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר בְּהִבָּרְאָם בְּה"א בְּרָאָם. (ישעיה סו, ב): וְאֶת כָּל אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כָל אֵלֶּה נְאֻם ה' וְאֶל זֶה אַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַבִּי סִימוֹן לֹא בְעָמָל וְלֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר: וְאֶת כָּל אֵלֶּה יָדִי עָשָׂתָה, רַבִּי יוּדָן אָמַר בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (ויקרא כו, מו): אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן ה' בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד משֶׁה. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אוֹמֵר בִּזְכוּת הַשְּׁבָטִים, שֶׁנֶּאֱמַר (שמות א, א): וְאֵלֶּה שְׁמוֹת, וּכְתִיב: וַיִּהְיוּ כָל אֵלֶּה נְאֻם ה'.
Rabbi Pinḥas said in the name of Rabbi Levi: “When they were created [behibare’am]” – with heh [beheh]5Effortlessly, with the ease it takes to pronounce the letter heh (see section 10). He created them [bera’am]. “My hand made all these [eleh], and all these came into being, the utterance of the Lord, but to this I will look; to the poor and the depressed and those fervent for My word” (Isaiah 66:2) – Rabbi Yehuda said in the name of Rabbi Simon: It was not with exertion and not with toil that the Holy One blessed be He created the world, as it is stated: “My hand made all these, [and all these came into being, the utterance of the Lord].”6The implication of this verse is that the world was created through the mere utterance of the Lord.
Rabbi Yudan said: By the merit of the Torah, as it is stated: “These [eleh] are the statutes and ordinances and laws which the Lord gave between Him and the children of Israel at Mount Sinai by the hand of Moses” (Leviticus 26:46). Rabbi Yehoshua bar Neḥemya says: By the merit of the tribes, as it is stated: “These [eleh] are the names” (Exodus 1:1). And it is stated: “And all these [eleh] came into being.”
אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וגו', אָמַר רַבִּי אַבָּהוּ כָּל מָקוֹם שֶׁנֶּאֱמַר אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים, וְאֵלֶּה מוֹסִיף עַל הָרִאשׁוֹנִים, כָּאן שֶׁנֶּאֱמַר אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים, מַה פָּסַל תֹּהוּ וָבֹהוּ וְחשֶׁךְ.
“These are [eleh] the outgrowths of the heavens [when they were created, on the day that the Lord God made the earth and the heavens]…” – Rabbi Abahu said: Everywhere eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it says eleh, it excludes what preceded it. What, then, does it exclude? Emptiness, disorder, and darkness.7The state that preceded the creation of the earth and the heavens (Genesis 1:2).
רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר (בראשית ב, א): וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ בִּזְּמַנָּן, וְכָל צְבָאָם בִּזְּמַנָּן. אָמַר לֵיהּ רַבִּי נְחֶמְיָה וְהָא כְתִיב: אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, מְלַמֵּד שֶׁבּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלְדוֹת. אָמַר לוֹ, וְהָכְתִיב: וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד, יוֹם שֵׁנִי, יוֹם שְׁלִישִׁי, יוֹם רְבִיעִי, יוֹם חֲמִישִׁי, יוֹם שִׁשִׁי. אָמַר לוֹ רַבִּי נְחֶמְיָה כִּמְלַקְטֵי תְּאֵנִים הֵן, כָּל אֶחָד וְאֶחָד הוֹפִיעַ בִּזְמַנּוֹ. רַבִּי בֶּרֶכְיָה עַל הֲדָא דְרַבִּי נְחֶמְיָה אָמַר (בראשית א, יב): וַתּוֹצֵא הָאָרֶץ, דָּבָר שֶׁהָיָה פָּקוּד בְּיָדֶיהָ.
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “The heavens and the earth…were completed” (Genesis 2:1) – at their designated time. “And their entire host” (Genesis 2:1) – at their designated time.8The heavens and the earth on the one hand, and their hosts on the other hand, were created on separate days. Rabbi Neḥemya said to him: But is it not written: “These are the outgrowths of the heavens and of the earth when they were created [on the day that the Lord God made the earth and the heavens]” – which teaches that on the same day they were created they produced their outgrowths? He said to him: But is it not written: “It was evening, it was morning, one day…a second day…a third day…a fourth day…a fifth day…a sixth day”?9With different items created on each day. Rabbi Neḥemya said: They are like people picking figs; each one of them appears at its time.10All the buds of the figs are present at the beginning of the season, but they ripen gradually, each one in its time. So, too, the outgrowths of the heavens and the earth were present in an incipient form from the beginning, and grew into their final form during the subsequent days. Rabbi Berekhya said in support of Rabbi Neḥemya’s teaching: “The earth brought forth [vegetation]” (Genesis 1:12) – [“bringing forth” indicating] something that was already stored inside it.
דָּרַשׁ רַבִּי נְחֶמְיָה אִישׁ כְּפַר סִיחוֹן (שמות כ, יא): כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וגו', שְׁלשָׁה דְבָרִים הַלָּלוּ הֵן הֵן עִקַּר בְּרִיָּתוֹ שֶׁל עוֹלָם, וְשָׁהוּ שְׁלשָׁה יָמִים וְהוֹצִיאוּ שָׁלשׁ תּוֹלָדוֹת. הָאָרֶץ בָּרִאשׁוֹן כְּבֵית הִלֵּל, וְשָׁהֲתָה שְׁלשָׁה יָמִים, רִאשׁוֹן וְשֵׁנִי וּשְׁלִישִׁי וְהוֹצִיאָה שָׁלשׁ תּוֹלָדוֹת, אִילָנוֹת וּדְשָׁאִים וְגַן עֵדֶן. רָקִיעַ בַּשֵּׁנִי, וְשָׁהָה שְׁלשָׁה יָמִים, שֵׁנִי וּשְׁלִישִׁי וּרְבִיעִי, וְהוֹצִיא שָׁלשׁ תּוֹלָדוֹת, חַמָּה וּלְבָנָה וּמַזָּלוֹת. וּמַיִם בַּשְּׁלִישִׁי, וְשָׁהוּ שְׁלשָׁה יָמִים שְׁלִישִׁי רְבִיעִי חֲמִישִׁי וְהוֹצִיאוּ שָׁלשׁ תּוֹלָדוֹת, עוֹפוֹת וְדָגִים וְלִוְיָתָן. רַבִּי עֲזַרְיָה לֹא אָמַר כֵּן אֶלָּא בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, שְׁנֵי דְּבָרִים הֵן הֵן עִקַּר בְּרִיָּתוֹ שֶׁל עוֹלָם, וְשָׁהוּ שְׁלשָׁה יָמִים וְנִגְמְרָה מְלַאכְתָּן בָּרְבִיעִי, שָׁמַיִם בָּרִאשׁוֹן כְּבֵית שַׁמַּאי, וְשָׁהוּ שְׁלשָׁה יָמִים רִאשׁוֹן וְשֵׁנִי וּשְׁלִישִׁי, וְנִגְמְרָה מְלַאכְתָּן בָּרְבִיעִי, וּמַהוּ גְּמַר מְלַאכְתָּן, מְאוֹרוֹת. הָאָרֶץ בַּשְּׁלִישִׁי (בראשית א, יב): וַתּוֹצֵא הָאָרֶץ, עִקַּר בְּרִיָּתָהּ, וְשָׁהֲתָה שְׁלשָׁה יָמִים, שְׁלִישִׁי רְבִיעִי וַחֲמִישִׁי, וְנִגְמְרָה מְלַאכְתָּהּ בַּשִּׁשִּׁי, וּמַהוּ גְּמַר מְלַאכְתָּהּ, אָדָם, שֶׁנֶּאֱמַר (ישעיה מה, יב): אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי.
Rabbi Neḥemya of Kefar Siḥon said: “For in six days the Lord made the heavens and the earth, [the sea]…” (Exodus 20:11). The three items are the essential basis of the creation of the world, and each one waited three days and then produced three products: The earth [was created] on the first day, in accordance with the opinion of Beit Hillel,11Bereshit Rabba 1:15. and it waited three days, the first and second and third, and then [on day three] produced three products – trees, vegetation, and the Garden of Eden. The firmament [was created] on the second day, waited three days, the second and third and fourth, and then [on day four] produced three products – the sun, the moon, and the constellations. Water [was created] on the third day, waited three days, the third and fourth and fifth, and then [on day five] produced three products – birds, fish, and Leviathan.
Rabbi Azarya did not say thus, but rather, “on the day that the Lord God made the earth and the heavens” – there were [only these] two items that were the essential basis of the creation of the world, and each waited three days and their labor was completed on the fourth. The heavens [were created] on the first day, in accordance with the opinion of Beit Shammai,12Bereshit Rabba 1:15. they waited three days, the first and second and third, and then their labor was completed on the fourth day. What was the completion of their labor? The celestial lights. The earth [was created] on the third day: “The earth brought forth [vegetation, etc.]” (Genesis 1:12), [the vegetation] being the essential element of its creation. It waited three days, the third and fourth and fifth, and its labor was completed on the sixth. What was the completion of its labor? It is man, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).
תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו' וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן (בראשית ג, יט): כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ (תהלים מט, יג): אָדָם בִּיקָר בַּל יָלִין וגו'. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר (משלי יג, ט): וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי נְזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו'. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו'.
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs. except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective?13Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav. Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned].14The numerical value of vav is six. They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17).
As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat,15When Adam sinned. they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him.16It was removed from him on the day of his creation, before Shabbat. What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20).
Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9).
Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3).17The Midrash interprets yishrehu as being related to shira, song. Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night.
As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me,18The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death. as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day.19It is forbidden to make a fire all day on Yom Kippur.
Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form,20This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs. when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form,21With both vavs. for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18).22“Like the days of a tree” means like the days of the Torah, meaning forever. His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13).
Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits23Komemiyut is interpreted as koma meyot – stature of hundreds. like Adam the first man. Rabbi Shimon said: Two hundred cubits.24Because meyot (hundreds) is in plural. Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred,25As that was the stature (koma) of Adam. and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long.26And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. Go out and calculate one-and-a-half cubits per year,27Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years. that is nine hundred cubits.
The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
לַכֹּל יֵשׁ תּוֹלָדוֹת, שָׁמַיִם וָאָרֶץ יֵשׁ לָהֶם תּוֹלָדוֹת, שֶׁנֶּאֱמַר (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם. הָרִים יֵשׁ לָהֶם תּוֹלָדוֹת, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ וגו'. מָטָר יֵשׁ לוֹ תּוֹלָדוֹת, שֶׁנֶּאֱמַר (איוב לח, כח): הֲיֵשׁ לַמָּטָר אָב. טַל יֵשׁ לוֹ תּוֹלָדוֹת, שֶׁנֶּאֱמַר (איוב לח, כח): אוֹ מִי הוֹלִיד אֶגְלֵי טָל. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אֵלּוּ מַרְגָּלִיּוֹת שֶׁל טַל. תָּנֵי כָּל מִי שֶׁיֵּשׁ לוֹ תּוֹלָדוֹת, מֵת וּבָלָה, וְנִבְרָא וְאֵינוֹ בּוֹרֵא. וְכָל מִי שֶׁאֵין לוֹ תּוֹלָדוֹת, אֵינוֹ לֹא מֵת וְלֹא בָּלָה, וּבוֹרֵא וְאֵינוֹ נִבְרָא. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי אָמַר כְּלַפֵּי מַעֲלָה הַדָּבָר אָמַר.
Everything is associated with offspring [toladot].28They are involved in the process of producing offspring, or they themselves are considered offspring. The heavens and the earth have toladot, as it is stated: “These are the outgrowths [toledot] of the heavens and of the earth when they were created.” Mountains are called toladot, as it is stated: “Before the mountains were born…” (Psalms 90:2). Rain is called toladot, as it is stated: “Does rain have a father?” (Job 38:28). Dew is called toladot, as it is stated: “And who begot the drops [eglei] of dew?” (Job 38:28). Rabbi Shimon ben Lakish said: These [eglai] are gem-like drops of dew.
It was taught: Anything that is associated with offspring dies and decomposes, is created but does not create. Anything that is not associated with offspring does not die, does not decompose, and creates but is not created. Rabbi Azarya stated: This [latter category] was stated [only] regarding the One above.
כָּל מַה שֶּׁאַתָּה רוֹאֶה תּוֹלְדוֹת שָׁמַיִם וָאָרֶץ הֵן, שֶׁנֶּאֱמַר (בראשית א, א): בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, שֶׁנֶּאֱמַר (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ. בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, יא): וַיֹּאמֶר אֱלֹהִּים תַּדְשֵׁא הָאָרֶץ. בָּרְבִיעִי בָּרָא מִן הָעֶלְיוֹנִים, (בראשית א, יד): וַיֹּאמֶר אֱלֹהִּים יְהִי מְאֹרֹת. בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם. בַּשִּׁשִּׁי בָּא לִבְרֹאת אֶת אָדָם אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים עַכְשָׁיו הָעֶלְיוֹנִים רָבִים עַל הַתַּחְתּוֹנִים בְּרִיָּה אַחַת וְאֵין שָׁלוֹם בָּעוֹלָם, וְאִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים עַכְשָׁיו הַתַּחְתּוֹנִים רָבִים עַל הָעֶלְיוֹנִים בְּרִיָּה אַחַת וְאֵין שָׁלוֹם בָּעוֹלָם, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים בִּשְׁבִיל שָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם וגו'. עָפָר מִן הָאֲדָמָה, מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים, מִן הָעֶלְיוֹנִים. דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (איוב כה, ב): הַמְשֵׁל וָפַחַד עִמּוֹ עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. הַמְשֵׁל, זֶה גַּבְרִיאֵל. וָפַחַד, זֶה מִיכָאֵל.
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael.29The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּהִבָּרְאָם בְּאַבְרָהָם, בִּזְכוּתוֹ שֶׁל אַבְרָהָם. רַבִּי עֲזַרְיָה אָמַר עַל הֲדָא דְּרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה (נחמיה ט, ו): אַתָּה הוּא ה' לְבַדֶּךָ אַתָּה עָשִׂיתָ וגו' וְכָל אֲשֶׁר בָּהֶם, כָּל הָאוֹנְקִים הַזֶּה בִּשְׁבִיל מָה, בִּשְׁבִיל (נחמיה ט, ז): אַתָּה הוּא ה' הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִים וְשַׂמְתָּ שְׁמוֹ אַבְרָהָם. אָמַר רַבִּי יוּדָן בֶּהָרִים הַגְּבוֹהִים הַיְעֵלִים, אֵין כְּתִיב כָּאן, אֶלָּא (תהלים קד, יח): הָרִים הַגְּבֹהִים לַיְעֵלִים, הָרִים הַגְּבוֹהִים לָמָּה נִבְרְאוּ בִּשְׁבִיל הַיְעֵלִים, מַה יְּעֵלָה זוֹ תְּשָׁיָיה הִיא מִתְיָירֵא מִן הַחַיָּה, וּבְשָׁעָה שֶׁהִיא מְבַקֶּשֶׁת לִשְׁתּוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מַכְנִיס בָּהּ רוּחַ שֶׁל תְּזָזִית וְהִיא מְקַרְקֶשֶׁת בְּקַרְנֶיהָ וְהִיא שׁוֹמַעַת קוֹלָהּ וּבוֹרַחַת. (תהלים קד, יח): סְלָעִים מַחְסֶה לַשְׁפַנִּים, הָדֵין טַפְּזָא מִיגִין תְּחוֹת שְׁקָפָה, מִן הָעוֹף בְּשָׁעָה שֶׁהוּא פּוֹרֵחַ שֶׁלֹא יֹאכְלֶנּוּ, וּמַה בִּשְׁבִיל דָּבָר טָמֵא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, בִּשְׁבִיל זְכוּתוֹ שֶׁל אַבְרָהָם עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא.
Rabbi Yehoshua ben Korḥa said: “When they were created [behibare’am]” – be’Avraham30Behibare’am and be’Avraham are spelled with the same letters. – due to the merit of Abraham. Rabbi Azarya said regarding this statement of Rabbi Yehoshua ben Korḥa: “You alone are the Lord; You made [the heavens, the heaven of heavens, and all their host, the earth and everything that is on it, the seas] and everything that is in them” (Nehemiah 9:6). And for what purpose was all this effort undertaken? It is for: “You are the Lord, the God who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham” (Nehemiah 9:7).
Rabbi Yudan said: “The ibex are in the high mountains” is not written here, but rather, “the high mountains are for the ibex” (Psalms 104:18). Why were the high mountains created? For the ibex. The ibex is weak and fears wild beasts, but when it seeks to drink, the Holy One blessed be He introduces a manic spirit into it and it shakes its horns back and forth, producing noise, and it [the wild beast] flees. “The crag is a shelter for the hyrax” (Psalms 104:18) – the hyrax takes shelter under the crag from the bird of prey when it flies over so that it will not prey on it. If the Holy One blessed be He took into account this impure being when creating His world, would he not do all the more so for the merit of Abraham? That is a rhetorical question.
בְּהִבָּרְאָם, רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר בְּהִבָּרְאָם, בְּה"א בְּרָאָם, וּמַה ה"א זֶה כָּל הָאוֹתִיּוֹת תּוֹפְסִין אֶת הַלָּשׁוֹן וְזֶה אֵינוֹ תּוֹפֵס אֶת הַלָּשׁוֹן, כָּךְ לֹא בֶעָמָל וְלֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא (תהלים לג, ו): בִּדְבַר ה' וּכְבָר שָׁמַיִם נַעֲשׂוּ. רַבִּי יוּדָא נְשִׂיאָה שְׁאָלֵיהּ לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל הַגָּדָה, מַאי דִכְתִיב (תהלים סח, ה): סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ וגו', אָמַר לֵיהּ אֵין כָּל מָקוֹם וּמָקוֹם שֶׁאֵין לוֹ אִישׁ מְמֻנֶּה עַל בַּיִת שֶׁלּוֹ, אַנְדִּיקוֹס בַּמְדִינָה מְמֻנֶּה עַל בַּיִת שֶׁלּוֹ, אֲגוּסְטוּס בַּמְדִינָה מְמֻנֶּה עַל בַּיִת שֶׁלּוֹ, כָּךְ מִי מְמֻנֶּה עַל בַּיִת שֶׁל עוֹלָם, הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָהּ שְׁמוֹ, עַל בַּיִת שֶׁל עוֹלָמוֹ, אָמַר לֵיהּ אוֹי דְּמוֹבְדִין וְלָא מִשְׁתַּכְּחִין, שְׁאַלִית לְרַבִּי אֶלְעָזָר וְלֹא אָמַר כֵּן, אֶלָּא (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, בִּשְׁתֵּי אוֹתִיּוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֵין אָנוּ יוֹדְעִין אִם הָעוֹלָם הַזֶּה נִבְרָא בְּה"א וְהָעוֹלָם הַבָּא בְּיו"ד, אוֹ אִם הָעוֹלָם הַזֶּה נִבְרָא בְּיו"ד וְהָעוֹלָם הַבָּא בְּה"א, וּמִמַּה דְּאָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן בְּהִבָּרְאָם בְּהֵ"א בְּרָאָם, הֱוֵי הָעוֹלָם הַזֶּה נִבְרָא בְּהֵ"א, וּמַה הֵ"א זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּמַטָּה, רֶמֶז שֶׁכָּל הַמֵּתִים יוֹרְדִים לַשְּׁאוֹל. וְהָעֹקֶץ שֶׁלּוֹ מִלְּמַעְלָה, רֶמֶז שֶׁעֲתִידִים לַעֲלוֹת. וְהַחַלּוֹן הַזֶּה שֶׁמִּן הַצַּד, רֶמֶז לְבַעֲלֵי תְּשׁוּבָה. וְהָעוֹלָם הַבָּא נִבְרָא בְּיוּ"ד, מַה יּוּ"ד זֶה קוֹמָתוֹ כְּפוּפָה, כָּךְ הֵן הָרְשָׁעִים קוֹמָתָן כְּפוּפָה וּפְנֵיהֶם מַקְדִּירוֹת לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (ישעיה ב, יז): וְשַׁח גַּבְהוּת הָאָדָם וְשָׁפֵל רוּם אֲנָשִׁים וְנִשְׂגַּב ה' לְבַדּוֹ בַּיּוֹם הַהוּא. וְאוֹמֵר (ישעיה ב, יח): וְהָאֱלִילִים כָּלִיל יַחֲלֹף, בְּהִבָּרְאָם רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, בְּלֹא עָמָל וּבְלֹא יְגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה' וּכְבָר שָׁמַיִם נַעֲשׂוּ, מָשָׁל לְמֶלֶךְ שֶׁנָּזַף בְּעַבְדוֹ וְעָמַד לוֹ תָּמֵהַּ, כָּךְ (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ.
“Behibare’am” – Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He created them [bera’am]. Just as with heh, though all the other letters employ the tongue this one does not employ the tongue,31In order to pronounce the heh one need not use the tongue or any of the other parts of the mouth, e.g., the lips, the throat, the roof of the mouth, etc. so, too, with no exertion or toil, the Holy One blessed be He created His world. It was, rather, “By the word of the Lord” (Psalms 33:6), and immediately “the heavens were made” (Psalms 33:6).
Rabbi Yuda Nesia asked Rabbi Shmuel bar Naḥman: Because I have heard about you that you are a master of aggada, [I ask you]: What is it that is written: “Praise Him who rides in the highest heavens, by His name the Lord [beyah shemo]…”? (Psalms 68:5). He said to him: There is no place that does not have a person appointed to address its grievances (biya).32Later editions have בית instead of בֶּיָּה. A commissioner in the province is appointed to address grievances brought to him, a governor of the province is appointed to address grievances brought to him. So, who is appointed to address the grievances of the world? It is the Holy One blessed be He beyah shemo – over the grievances [biya] of His world.
He said to him: Woe to us for those [scholars] who have perished and are no longer to be found. I once asked Rabbi Elazar [to interpret this verse], and he did not say as you said. Rather, [he said:] “For beyah Hashem is the Rock [tzur] of the world [olamim]” (Isaiah 26:4) – with [these] two letters,33Beyah is interpreted to mean “by yod and heh.” the Holy One blessed be He created34Tzur (“Rock”) is interpreted as if pronounced tzar, “He fashioned.” His world.35He created two worlds, as the word olamim is plural. We do not know whether this world was created with heh and the World to Come with yod, or whether this world was created with yod and the World to Come was created with heh. But from what Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He created them [bera’am], we see that it is this world that was created with heh. Just as heh is closed on all its sides, but open at the bottom, that is an allusion to the fact that all the dead descend to the netherworld. Its protrusion at the top is an allusion that they are destined to ascend from there. The window on its side is an allusion to the penitents.36Penitence provides an escape from man’s sentence to the netherworld. The World to Come was created with a yod. Just as the yod has a bent stature, so, too, the wicked have bent statures and their faces are blackened in the future.37Like a yod, which looks like a plain blotch of ink. That is what is written: “The loftiness of humanity will be bowed and the haughtiness of men will be brought down and the Lord alone will be exalted on that day” (Isaiah 2:17). And it says: “And the false gods will entirely vanish” (Isaiah 2:18).
“When they were created” – Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon: With no exertion or toil the Holy One blessed be He created His world.38“When they were created,” in the passive voice, suggests that the world came about without toil, spontaneously. It was, rather, “By the word of the Lord,” and immediately “the heavens were made” (Psalm 33:6). This is analogous to a king who rebuked his slave, and he stood there astounded.39Unable to move. So, “The pillars of heaven sag, astounded at His rebuke” (Job 26:11).40The final form of the heavens was achieved through God’s mere rebuke, without toil.
רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר כָּל מַה שֶּׁיֵּשׁ בַּשָּׁמַיִם בְּרִיָּיתוֹ מִן הַשָּׁמַיִם, כָּל מַה שֶּׁיֵּשׁ בָּאָרֶץ בְּרִיָּיתוֹ מִן הָאָרֶץ, וּמַיְיתֵי לֵיהּ מִן הָכָא (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו' (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר כָּל מַה שֶּׁיֵּשׁ בַּשָּׁמַיִם וּבָאָרֶץ אֵין בְּרִיָּיתוֹ אֶלָּא מִן הַשָּׁמַיִם, וּמַיְיתֵי לָהּ מֵהָכָא (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ, מַה שֶּׁלֶג אַף עַל פִּי שֶׁהַוָּיָיתוֹ בָּאָרֶץ אֵין בְּרִיָּיתוֹ אֶלָּא בַּשָּׁמַיִם, כָּךְ כָּל מַה שֶּׁיֵּשׁ בַּשָּׁמַיִם וּבָאָרֶץ אֵין בְּרִיָּיתוֹ אֶלָּא מִן הַשָּׁמַיִם. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף אָמַר כָּל מַה שֶּׁיֵּשׁ בַּשָּׁמַיִם וּבָאָרֶץ אֵין בְּרִיָּיתָן אֶלָּא מִן הָאָרֶץ, הֲדָא הוּא דִכְתִיב (ישעיה נה, י): כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן הַשָּׁמַיִם וגו', מַה הַגֶּשֶׁם אַף עַל פִּי שֶׁיְרִידָתוֹ מִן הַשָּׁמַיִם אֵין בְּרִיָּיתוֹ אֶלָּא מִן הָאָרֶץ, כָּךְ כָּל מַה שֶּׁיֵּשׁ בַּשָּׁמַיִם וּבָאָרֶץ אֵין בְּרִיָּיתוֹ אֶלָּא מִן הָאָרֶץ. רַבִּי יוּדָן מַיְיתֵי לֵיהּ מֵהָכָא (קהלת ג, כ): הַכֹּל הוֹלֵךְ אֶל מָקוֹם אֶחָד הַכֹּל הָיָה מִן הֶעָפָר וְהַכֹּל שָׁב אֶל הֶעָפָר. רַב נַחְמָן אָמַר אֲפִלּוּ גַּלְגַּל חַמָּה, שֶׁנֶּאֱמַר (איוב ט, ז): הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח.
Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that is in the heavens is created out of the heavens; everything that is on earth is created out of the earth. He derives it from here: “Praise the Lord from the heavens [Praise Him all His angels…Praise Him sun and moon]…” (Psalms 148:1–3); “praise the Lord from the earth [all great sea creatures…mountains and all hills]…” (Psalms 148:7–9).41All the objects in the heavens are listed as products of heaven, and all the objects on earth are listed as products of the earth. Rabbi Yehoshua says: Everything that is in the heavens and on the earth were created only out of the heavens. He cites it from here: “For He says to the snow: Be on the earth” (Job 37:6) – just as the snow, though its [ultimate] place of existence is on the earth, is created only in the heavens, so, too, everything that is in the heavens and on the earth, its creation is only out of the heavens. Rav Huna said in the name of Rabbi Yosef: Everything that is in the heavens and on the earth, its creation is only out of the earth. That is what is written: “For, just as the rain and the snow descend from the heavens…” (Isaiah 55:10) – just as the rain, even though its descent is from the heavens, its creation is only out of the earth,42Rain comes from water evaporated from the oceans. so, too, everything that is in the heavens and on the earth, its creation is only from the earth. Rabbi Yudan cites it from here: “Everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20). Rav Naḥman said: Even the orb of the sun, as it is stated: “He says to the sun [ḥeres]43The verse calls the sun ḥeres, which usually means earthenware. and it does not shine” (Job 9:7).
רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, מִשֶּׁהוּא בּוֹנֶה אֶת הַתַּחְתּוֹנִים אַחַר כָּךְ הוּא בּוֹנֶה אֶת הָעֶלְיוֹנִים, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים בְּרִיָה אַחַת. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר מֶלֶךְ בָּשָׂר וָדָם עוֹשֶׂה סְפִינָה, בַּתְּחִלָּה הוּא מֵבִיא קוֹרוֹת וְאַחַר כָּךְ הוּא מֵבִיא אֲרָזִים וְאַחַר כָּךְ הוּא מֵבִיא הוֹגְנִים וְאַחַר כָּךְ הוּא מַעֲמִיד עָלֶיהָ נַוָּטִים, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא הֵן וּמַנְהִיגֵיהֶם, הֲדָא הוּא דִכְתִיב (ישעיה מב, ה): כֹּה אָמַר הָאֵל ה' בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם, וְנַוָּטֵיהֶם כְּתִיב.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, after he builds the lower levels he builds the upper levels. But the Holy One blessed be He created the heavenly realm and the earthly realm with one creation. Rabbi Shimon ben Lakish says: When a flesh-and-blood king crafts a ship, first he brings the boards, then he brings cedars,44For the masts. then he brings the anchors, and then he brings the navigators. But the Holy One blessed be He created them [the creations of the world] and those that steer it [at once]. That is what is written: “So said God, the Lord, Creator of the heavens and who unfurled them [venoteihem]” (Isaiah 42:5) – “and their navigators [venavateihem] is written.
רַבִּי יִצְחָק וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יִצְחָק אָמַר מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה אֹהֶל וּמוֹתֵחַ אֹהֶל אַנָנְקִי, עַל יְדֵי שָׁהוּת הוּא רָפֵי קִמְעָא, בְּרַם הָכָא (איוב לז, יח): תַּרְקִיעַ עִמּוֹ לִשְׁחָקִים, וְאִם תֹּאמַר שֶׁהֵן רָפִים, תַּלְמוּד לוֹמַר (איוב לז, יח): חֲזָקִים כִּרְאִי מוּצָק. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר, בָּשָׂר וָדָם מוֹצֵק כֵּלִים אֲנָנְקִי, עַל יְדֵי שָׁהוּת הִיא מַעֲלָה חֲלוּדָה, בְּרַם הָכָא חֲזָקִים כִּרְאִי מוּצָק, נִרְאִים כְּמִין תְּרַקְיָא. רַבִּי עֲזַרְיָה אָמַר עַל הֲדָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ, אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, אֶלָּא יוֹם יוֹצֵא יוֹם נִכְנָס, שַׁבָּת יוֹצְאָה שַׁבָּת נִכְנֶסֶת, חֹדֶשׁ יוֹצֵא חֹדֶשׁ נִכְנָס, שָׁנָה יוֹצֵא שָׁנָה נִכְנָס.
Rabbi Yitzḥak and Rabbi Shimon ben Lakish, Rabbi Yitzḥak said: When a flesh-and-blood king builds a tent and stretches the tent tautly, with the passage of time it sags a bit. However, here [concerning God’s “tent”], “can you stretch out the heavens with Him?” (Job 37:18). And lest you say that they sag, the verse states: “Strong as a cast mirror” (Job 37:18). Rabbi Shimon ben Lakish said: When a mortal man powerfully casts a vessel, with the passage of time it rusts. However, here, “strong as a cast mirror” – they appear like a mirror. Rabbi Azarya said regarding this statement of Rabbi Shimon ben Lakish: “Because on it He rested from all His labor [that God created to make]. These are the outgrowths of the heavens and the earth when they were created” (Genesis 2:3–4) – [Why are these two verses juxtaposed?] It means that a day ends and another day begins, a week ends and another week begins, a month ends and another month begins, a year ends and another year begins.45The two verses are juxtaposed because after He completed Creation, the world continued to function with regularity, retaining the state of creation as it was when it was completed.
בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, בֵּית שַׁמַּאי וּבֵית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים מַחֲשָׁבָה בַּלַּיְלָה וּמַעֲשֶׂה בַּיּוֹם. וּבֵית הִלֵּל אוֹמְרִים מַחֲשָׁבָה וּמַעֲשֶׂה בַּיּוֹם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, תָּמֵהַּ אֲנִי אֵיךְ נֶחְלְקוּ אֲבוֹת הָעוֹלָם בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל בְּרִיַּית שָׁמַיִם וָאָרֶץ, אֶלָּא מַחֲשָׁבָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, וּמַעֲשֶׂה עִם דִּמְדוּמֵי חַמָּה.
“On the day that the Lord God made the earth and the heavens” – Beit Shammai and Beit Hillel, Beit Shammai say: [During creation, God’s] thought took place at night and [His] action during the day.46As it is written “on the day that the Lord God made the earth and the heavens” – the making took place during the day. Beit Hillel say: [Both His] thought and His action took place during the day. Rabbi Shimon ben Lakish said: I am astonished. How is it that the fathers of the world, Beit Shammai and Beit Hillel, disputed regarding the creation of the heavens and the earth? Rather, [His] thought took place both during the day and at night, and [His] action took place with the dimming of the sun.47Just before sunset.
ה' אֱלֹהִים, לְמֶלֶךְ שֶׁהָיוּ לוֹ כּוֹסוֹת רֵיקִים, אָמַר הַמֶּלֶךְ אִם אֲנִי נוֹתֵן לְתוֹכָן חַמִּין, הֵם מִתְבַּקְּעִין. צוֹנֵן, הֵם מַקְרִיסִין, וּמֶה עָשָׂה הַמֶּלֶךְ עֵרַב חֲמִין בְּצוֹנֵן וְנָתַן בָּהֶם וְעָמָדוּ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם בּוֹרֵא אֲנִי אֶת הָעוֹלָם בְּמִדַּת הָרַחֲמִים, הֲוֵי חֶטְיָיה סַגִּיאִין. בְּמִדַּת הַדִּין, הָאֵיךְ הָעוֹלָם יָכוֹל לַעֲמֹד. אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּמִדַּת הַדִּין וּבְמִדַּת הָרַחֲמִים, וְהַלְּוַאי יַעֲמֹד.
“The Lord God” – this is analogous to a king who had empty cups [of very thin glass]. The king said: If I pour hot water into them, they will shatter; [if I pour very] cold water, they will crack. What did the king do? He mixed hot and cold water and placed it in them, and they endured. So, the Holy One blessed be He said: If I create the world with [just] the attribute of mercy, there will be many sinners; if [just] with the attribute of strict justice, how will the world endure? Rather, I will create it with [both] the attribute of justice and the attribute of mercy, would that it will endure.48Thus it is written, “on the day that the Lord God made the earth and the heavens,” “the Lord” signifying His attribute of mercy, and “God” signifying His attribute of strict justice.
אֶרֶץ וְשָׁמָיִם, מָשָׁל לְלִגְיוֹן שֶׁהִמְלִיךְ אֶת הַמֶּלֶךְ תְּחִלָּה, אָמַר הַמֶּלֶךְ הוֹאִיל וְלִגְיוֹן זֶה הִמְלִיכַנִּי תְּחִלָּה, הֲרֵי אֲנִי נוֹתֵן לוֹ פְּרוֹקוֹפִי שֶׁלֹא תָּזוּז מִמֶּנּוּ לְעוֹלָם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְהָאָרֶץ הִיא עָשְׂתָה צִבְיוֹנִי תְּחִלָּה, הֲרֵי אֲנִי נוֹתֵן לָהּ פְּרוֹקוֹפִי שֶׁלֹא תָּזוּז מִמֶּנָּה לְעוֹלָם, הֲדָא הוּא דִכְתִיב (תהלים קד, ה): יָסַד אֶרֶץ עַל מְכוֹנֶיהָ בַּל תִּמּוֹט עוֹלָם וָעֶד.
“The earth and the heavens” – this is analogous to a legion that was the first to crown the king. The king said: Since this legion crowned me first, I am granting it a commendation that it should never depart away from me. So, the Holy One blessed be He said: Since it was the earth that first fulfilled My desire,49By immediately bringing forth vegetation upon His command (Genesis 1:12). I am granting it a commendation that it will never depart away from Me. That is what is written: “He established the earth on its foundations, never to falter” (Psalms 104:5).