“God saw everything that He had made, and, behold, it was very good. It was evening and it was morning, the sixth day” (Genesis 1:31). “God saw everything that He had made…” – Rabbi Levi began: “The glory of God is concealing a matter, but the glory of kings is investigating a matter” (Proverbs 25:2) – Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: From the beginning of the book until here, it is “the glory of God,” [calling for] “concealing a matter.” From here on, “the glory of kings is investigating a matter” – the glory of the words of the Torah that are likened to kings, as it is stated: “Through me kings reign” (Proverbs 8:15),1The speaker is Wisdom personified, that is, the Torah. [calling for] investigating a matter.
Another matter, “God saw everything that He had made, and, behold, it was very good” –Rabbi Tanḥuma began: “He made everything beautiful in its time” (Ecclesiastes 3:11) – Rabbi Tanḥuma said: The world was created at its proper time; the world was not fit to be created before then. Rabbi Abbahu said: From here we learn that the Holy One blessed be He continuously created worlds and destroyed them, until He created the current ones, and said: This one pleases me, those did not please Me. Rabbi Pinḥas said: Rabbi Abbahu’s source: “God saw everything that He had made, and, behold, it was very good” – this pleases me, those did not please Me.2“Behold” implies that there was a new, improved situation that had not been there before.
“God saw everything that He had made, and, behold, it was very good” – Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, he looks at the upper levels in one glance and at the lower levels in another glance. But the Holy One blessed be He looks at the supernal and the earthly all in one glance. Rabbi Shimon ben Lakish said: “Behold, it was very good” – this is this world. “And, behold, it was very good”3The addition of the word “and” is to introduce a second object. – this is the World to Come. The Holy One blessed be He looked at this world and the World to Come in one glance. Rabbi Shimon ben Lakish said in the name of Rabbi Elazar ben Azarya: “Alas! My Lord God, behold, You made the heavens and the earth with Your great power and with Your outstretched arm; there is nothing that is obscured from You” (Jeremiah 32:17). From that moment on, there is nothing that is obscured from You.4Every act in history, since the creation of heaven and earth, is known by God. Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “And you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the Lord seeks all hearts, and understands all inclinations of thoughts. If you seek Him, He will be accessible to you, but if you forsake Him, He will abandon you forever” (I Chronicles 28:9). Even before a thought is formed in a person’s heart, it is already revealed before Him.5Most Hebrew texts have “before You”; see Rashash. Rabbi Yudan said in the name of Rabbi Yitzḥak: Before a creature is created, his thought is already revealed before Him. Rabbi Yudan himself said: “Even when there is no speech on my tongue, behold, Lord, You know it all” (Psalms 139:4) – even before one’s tongue utters a word, already, “behold, Lord, You know it all.”
Rabbi Ḥama bar Ḥanina and Rabbi Yonatan, Rabbi Ḥama bar Ḥanina said: This is analogous to a king who built a palace. He saw it and it pleased him. He said: ‘Palace, palace, if only you could always find favor before me just as you have found favor before me at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if only you could always find favor before Me just as you have found favor before Me at this moment.’ Rabbi Yonatan said: This is analogous to a king who was marrying off his daughter, and he made her a bridal canopy and chamber, whitewashed it, embossed it, and painted it. He saw it and it pleased him. He said: ‘My daughter, if only this bridal chamber could always find favor before me just as it has found favor before me at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if only you could always find favor before Me just as you have found favor before Me at this moment.’
In Rabbi Meir’s Torah they found written: “And, behold, it was very [me’od] good” – and, behold, death [mot] is good.6In a gloss next to the word me’od Rabbi Meir had written mot. Rabbi Shmuel bar Naḥman said: I was once riding on the shoulders of my grandfather, going up from his city to Kefar Ḥanan via Beit She’an, and I heard Rabbi Shimon ben Elazar sitting and expounding in the name of Rabbi Meir: “And, behold, it was very good” – and, behold, death is good. Rabbi Ḥama bar Ḥanina and Rabbi Yonatan, Rabbi Ḥama bar Ḥanina said: Adam the first man was worthy not to have tasted the taste of death. Why, then, was he penalized with mortality? It is because the Holy One blessed be He foresaw that [his descendants] Nebuchadnezzar and Ḥiram king of Tyre were destined to render themselves deities. That is why he was penalized with mortality. That is what is written [concerning Ḥiram]: “You were in Eden, the Garden of God” (Ezekiel 28:13). Now, was Ḥiram actually in the Garden of Eden? This is a rhetorical question. Rather, He was saying to him: ‘It is you who caused the one in the Garden of Eden to die.’ Rabbi Ḥiyya, son of Rabbi Berekhya’s daughter, said in the name of Rabbi Berekhya: “You were a great cherub” (Ezekiel 28:14) – it is you [Ḥiram] who caused that cherub [Adam]7Adam is referred to as a cherub due to his lofty spiritual status. to die. Rabbi Yonatan said to him:8To Rabbi Ḥama bar Ḥanina. If so,9If the reason for Adam’s mortality is as you say. let Him decree death for the wicked and not decree death for the righteous. The reason [He didn’t do this] is that it was so that the wicked should not feign repentance, so that the wicked should not say: ‘Do the righteous not live because they accumulate mitzvot and good deeds? We, too, will accumulate mitzvot and good deeds.’ The result would be acting [virtuously] for insincere motives. Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said:10In explanation of Rabbi Meir’s statement that death is a good thing. Why was death decreed for the wicked? The answer is that as long as the wicked are alive, they anger the Holy One blessed be He. That is what is written: “You wearied the Lord with your words” (Malachi 2:17). But once they die, they stop angering the Holy One blessed be He, as it is stated: “There anger has ceased for the wicked” (Job 3:17) – there they stop angering the Lord. And why was death decreed for the righteous? The answer is that as long as the righteous are alive, they engage in battle against their evil inclination, and when they die, they rest.11In Paradise. That is what is written: “There rest those whose strength is sapped” (Job 3:17) – [those who say:] ‘We have toiled enough.’ Rabbi Shimon ben Lakish said: It12The benefit of dying and going on to the Next World. is to give these [the righteous] a double reward and to exact double retribution against those [the wicked]. It is to give reward to the righteous who were worthy of never tasting the taste of death. That is why, “therefore, they will inherit a double portion in their land” (Isaiah 61:7). And to exact retribution against the wicked, as the righteous were worthy of never tasting the taste of death, and it was only due to them [the wicked] that they accepted death upon themselves. They will therefore inherit double of what they have earned.13Double punishment. There are other versions that cite the verse: “Shatter them with double destruction” (Jeremiah 17:18).
Rabbi Shimon ben Elazar said: “And behold it was very good” – and behold sleep is good. Is sleep, then, very good? This is a rhetorical question. Did we not learn: Wine and sleep are beneficial for them [the wicked] and beneficial for the whole world?14Mishna Sanhedrin 5:5. However, as a result of a person sleeping a bit, he can get up and toil extensively in the Torah.
Rabbi Naḥman bar Shmuel bar Naḥman said in the name of Rav Shmuel bar Naḥman: “Behold it was very good” – this is the good inclination; “and behold it was very good” – this is the evil inclination.15The addition of the word “and” is to introduce a second object. Is the evil inclination, then, very good? This is a rhetorical question. Rather, were it not for the evil inclination, a man would never build a house, would never marry a wife, would never beget children, and would never engage in commerce. Likewise, Solomon says: “[And I have considered all toil and all excelling in work,] that it is each man’s envy of his counterpart” (Ecclesiastes 4:4).
Rav Huna said: “Behold it was very good” – this refers to experiencing good fortune; “and behold it was very good” – this refers to experiencing suffering. Is the experiencing of suffering, then, “very good”? This is a rhetorical question. It is, rather, that through it, people come to attain life in the World to Come. Likewise, Solomon says: “Rebukes of admonition is the way toward life” (Proverbs 6:23). You must say: Go out and see, which path is it that leads a person towards life in the World to Come? This is the experiencing of suffering.
Rabbi Ze’eira said: “Behold it was very good” – this is the Garden of Eden; “and behold it was very good” – this is Gehenna. Is Gehenna, then, very good? This is a rhetorical question. This is analogous to a king who had an orchard. He stationed laborers there and he built a storage house at its entrance. He said: ‘Anyone who performs successfully in the labor of the orchard, he may enter its treasury; anyone who does not perform successfully in the labor of the orchard, he may not enter its treasury.’ So, too, anyone who amasses mitzvot and good deeds, here is the Garden of Eden. Anyone who does not amass mitzvot and good deeds, here is Gehenna.16Gehenna is a good thing in that it spurs man to act virtuously.
Rabbi Shmuel bar Yitzḥak said: “Behold it was very good” – this is the angel of life; “and behold it was very good” – this is the angel of death. Is the angel of death, then, “very good”? This is a rhetorical question. Rather, it is analogous to a king who prepared a feast, invited the guests and brought before them a serving dish filled with all kinds of delicacies. He said: ‘Anyone who eats and blesses the king, let him eat and enjoy himself, but anyone who eats and does not bless the king, his head shall be severed with a sword.’ So, too, anyone who amasses mitzvot and good deeds, here is the angel of life, and anyone who does not amass mitzvot and good deeds, here is the angel of death.
Rabbi Shimon bar Abba said: “Behold it was very good [tov me’od]” – this is the [divine] attribute of benevolence [midat tov], “and behold it was very good” – this is the [divine] attribute of strict punishment. Is the attribute of strict punishment, then, “very good”? Rather, He works conscientiously on the punishment, in which manner to bring it.17God makes sure to produce a punishment that corresponds to the person’s misdeed, so that he and others can understand what brought it about and improve their behavior accordingly. Rabbi Simon said in the name of Rabbi Shimon bar Abba: All the [original divine] measures are now void,18All the processes that God used in creating the world. but the [principle of] measure for measure19The principle that God grants reward and punishment in a manner that corresponds to a person’s acts. has not been voided. Rav Huna said in the name of Rabbi Yosei: From the beginning of the creation of the world, the Holy One blessed be He foresaw [the principle] that in accordance with the measure that a person metes out for others, so is it meted out for him. That is why the Sages said: “And behold it was very good” – this is the attribute of beneficence.
The Rabbis said it in the name of Rabbi Ḥanina bar Idi, Rabbi Pinḥas, and Rabbi Ḥilkiya: “Very [me’od]”and “man [adam]”are identical; the letters of this word are the same as letters of that one. That is what is written: “God saw everything that He had made, and, behold, it was very good” – this refers to man.
Rabbi Shimon ben Lakish said: “Behold it was very good” – this is the kingdom of Heaven; “and behold it was very good” – this is the kingdom on earth.20In some editions, due to censorship: The kingdom of the Romans. Is the kingdom on earth, then, “very good”? This is a rhetorical question. Rather, [it is good] because it addresses people’s grievances,21The government does this through the enforcement of law and order. as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).22God placed human rulers on the earth to govern it.
“It was evening and it was morning, the sixth day, [and heaven and earth were finished…]” (Genesis 1:31–2:1) – Rabbi Yudan said: This is the additional hour [late Friday afternoon] that one takes away from the profane and adds to the sacred [Shabbat], during which the labor of the world was completed.23God finished the process of creation before the very end of the sixth day, so the end of Friday is itself appended to Shabbat. That is why “the sixth [day, and heaven and earth were finished]” is written. Rabbi Simon ben Marta said: Until this point, one reckons [the days] according to the count of the world,24The first day of creation, the second day of creation, etc. from here on, one reckons according to a different count.25After this point, one does not count the number of days since creation, but the number of days after Shabbat: The first day after Shabbat (Sunday), the second day after Shabbat (Monday), etc.
וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וגו' (בראשית א, לא), רַבִּי לֵוִי פָּתַח (משלי כה, ב): כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר. רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר, מִתְּחִלַּת הַסֵּפֶר וְעַד כָּאן כְּבֹד אֱלֹהִים הוּא, הַסְתֵּר דָּבָר. מִכָּאן וָאֵילָךְ כְּבֹד מְלָכִים חֲקֹר דָּבָר, כְּבוֹד דִּבְרֵי תוֹרָה שֶׁנִּמְשְׁלוּ בִּמְלָכִים, שֶׁנֶּאֱמַר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ, לַחְקֹר דָּבָר.
“God saw everything that He had made, and, behold, it was very good. It was evening and it was morning, the sixth day” (Genesis 1:31).
“God saw everything that He had made…” – Rabbi Levi began: “The glory of God is concealing a matter, but the glory of kings is investigating a matter” (Proverbs 25:2) – Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: From the beginning of the book until here, it is “the glory of God,” [calling for] “concealing a matter.” From here on, “the glory of kings is investigating a matter” – the glory of the words of the Torah that are likened to kings, as it is stated: “Through me kings reign” (Proverbs 8:15),1The speaker is Wisdom personified, that is, the Torah. [calling for] investigating a matter.
דָּבָר אַחֵר, וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, רַבִּי תַּנְחוּמָא פָּתַח (קהלת ג, יא): אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ, אָמַר רַבִּי תַּנְחוּמָא בְּעוֹנָתוֹ נִבְרָא הָעוֹלָם, לֹא הָיָה הָעוֹלָם רָאוּי לִבָּרֹאת קֹדֶם לָכֵן. אָמַר רַבִּי אַבָּהוּ מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן, עַד שֶׁבָּרָא אֶת אֵלּוּ אָמַר דֵּין הַנְיָין לִי יָתְהוֹן לָא הַנְיָין לִי. אָמַר רַבִּי פִּינְחָס טַעֲמֵיהּ דְּרַבִּי אַבָּהוּ, וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, דֵּין הַנְיָין לִי, יָתְהוֹן לָא הַנְיָין לִי.
Another matter, “God saw everything that He had made, and, behold, it was very good” –Rabbi Tanḥuma began: “He made everything beautiful in its time” (Ecclesiastes 3:11) – Rabbi Tanḥuma said: The world was created at its proper time; the world was not fit to be created before then. Rabbi Abbahu said: From here we learn that the Holy One blessed be He continuously created worlds and destroyed them, until He created the current ones, and said: This one pleases me, those did not please Me. Rabbi Pinḥas said: Rabbi Abbahu’s source: “God saw everything that He had made, and, behold, it was very good” – this pleases me, those did not please Me.2“Behold” implies that there was a new, improved situation that had not been there before.
דָּבָר אַחֵר וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, רַבִּי יוֹחָנָן אָמַר, מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין מַבִּיט בָּעֶלְיוֹנִים רְאִיָּה אַחַת וּבַתַּחְתּוֹנִים רְאִיָּה אַחַת, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים רְאִיָּה אַחַת. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, הִנֵּה טוֹב מְאֹד, זֶה הָעוֹלָם הַזֶּה. וְהִנֵּה טוֹב מְאֹד, זֶה הָעוֹלָם הַבָּא. הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא הִבִּיט בָּהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא רְאִיָּה אַחַת. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אָמַר (ירמיה לב, יז): אֲהָהּ ה' אֱלֹהִים הִנֵּה אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא יִפָּלֵא מִמְּךָ כָּל דָּבָר, מֵאוֹתָהּ שָׁעָה לֹא יִפָּלֵא מִמְּךָ כָּל דָּבָר. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר (דברי הימים א כח, ט): וְאַתָּה שְׁלֹמֹה בְנִי דַּע אֶת אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל לְבָבוֹת דּוֹרֵשׁ ה' וְכָל יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד, קֹדֶם עַד שֶׁלֹא נוֹצְרָה מַחֲשָׁבָה בְּלִבּוֹ שֶׁל אָדָם כְּבָר הִיא גְלוּיָה לְפָנֶיךָ. רַבִּי יוּדָן בְּשֵׁם רַבִּי יִצְחָק, קֹדֶם עַד שֶׁלֹא נוֹצָר יְצוּר כְּבָר מַחֲשַׁבְתּוֹ גְּלוּיָה לְפָנֶיךָ. אָמַר רַבִּי יוּדָן לְגַרְמֵיהּ (תהלים קלט, ד): כִּי אֵין מִלָּה בִּלְשׁוֹנִי הֵן ה' יָדַעְתָּ כֻלָּהּ, קֹדֶם עַד שֶׁלֹא יֶאֱרַשׁ לְשׁוֹנוֹ דִּבּוּר, כְּבָר הֵן ה' יָדַעְתָּ כֻלָּהּ.
“God saw everything that He had made, and, behold, it was very good” – Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, he looks at the upper levels in one glance and at the lower levels in another glance. But the Holy One blessed be He looks at the supernal and the earthly all in one glance.
Rabbi Shimon ben Lakish said: “Behold, it was very good” – this is this world. “And, behold, it was very good”3The addition of the word “and” is to introduce a second object. – this is the World to Come. The Holy One blessed be He looked at this world and the World to Come in one glance.
Rabbi Shimon ben Lakish said in the name of Rabbi Elazar ben Azarya: “Alas! My Lord God, behold, You made the heavens and the earth with Your great power and with Your outstretched arm; there is nothing that is obscured from You” (Jeremiah 32:17). From that moment on, there is nothing that is obscured from You.4Every act in history, since the creation of heaven and earth, is known by God.
Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “And you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the Lord seeks all hearts, and understands all inclinations of thoughts. If you seek Him, He will be accessible to you, but if you forsake Him, He will abandon you forever” (I Chronicles 28:9). Even before a thought is formed in a person’s heart, it is already revealed before Him.5Most Hebrew texts have “before You”; see Rashash. Rabbi Yudan said in the name of Rabbi Yitzḥak: Before a creature is created, his thought is already revealed before Him. Rabbi Yudan himself said: “Even when there is no speech on my tongue, behold, Lord, You know it all” (Psalms 139:4) – even before one’s tongue utters a word, already, “behold, Lord, You know it all.”
רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יוֹנָתָן. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין, רָאָה אוֹתָהּ וְעָרְבָה לוֹ, אָמַר פָּלָטִין פָּלָטִין הַלְּוַאי תְּהֵא מַעֲלַת חֵן לְפָנַי בְּכָל עֵת כְּשֵׁם שֶׁהֶעֱלֵית חֵן לְפָנַי בְּשָׁעָה זוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָמוֹ, עוֹלָמִי עוֹלָמִי, הַלְּוַאי תְּהֵא מַעֲלַת חֵן לְפָנַי בְּכָל עֵת כְּשֵׁם שֶׁהֶעֱלֵית חֵן לְפָנַי בְּשָׁעָה זוֹ. רַבִּי יוֹנָתָן אָמַר, לְמֶלֶךְ שֶׁהָיָה מַשִּׂיא אֶת בִּתּוֹ וְעָשָׂה לָהּ חֻפָּה וּבַיִת וְסִיְּדָהּ וְכִיְּרָהּ וְצִיְּרָהּ, וְרָאָה אוֹתָהּ, וְעָרְבָה לוֹ. אָמַר לָהּ בִּתִּי הַלְּוַאי תִּהְיֶה הַחֻפָּה הַזֹּאת מַעֲלַת חֵן לְפָנַי בְּכָל עֵת כְּשֵׁם שֶׁהֶעֱלֵית חֵן לְפָנַי בַּשָּׁעָה הַזּוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָמוֹ, עוֹלָמִי עוֹלָמִי הַלְּוַאי תְּהֵא מַעֲלַת חֵן לְפָנַי בְּכָל עֵת כְּשֵׁם שֶׁהֶעֱלֵית חֵן לְפָנַי בַּשָּׁעָה הַזּוֹ.
Rabbi Ḥama bar Ḥanina and Rabbi Yonatan, Rabbi Ḥama bar Ḥanina said: This is analogous to a king who built a palace. He saw it and it pleased him. He said: ‘Palace, palace, if only you could always find favor before me just as you have found favor before me at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if only you could always find favor before Me just as you have found favor before Me at this moment.’ Rabbi Yonatan said: This is analogous to a king who was marrying off his daughter, and he made her a bridal canopy and chamber, whitewashed it, embossed it, and painted it. He saw it and it pleased him. He said: ‘My daughter, if only this bridal chamber could always find favor before me just as it has found favor before me at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if only you could always find favor before Me just as you have found favor before Me at this moment.’
בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב מוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רָכוּב הָיִיתִי עַל כְּתֵפוֹ שֶׁל זְקֵנִי וְעוֹלֶה מֵעִירוֹ לִכְפַר חָנָן דֶּרֶךְ בֵּית שְׁאָן, וְשָׁמַעְתִּי אֶת רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ בְּשֵׁם רַבִּי מֵאִיר, הִנֵּה טוֹב מְאֹד, הִנֵּה טוֹב מוֹת. רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יוֹנָתָן. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁלֹא לִטְעֹם טַעַם מִיתָה, וְלָמָּה נִקְנְסָה בּוֹ מִיתָה, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנְּבוּכַדְנֶצַר וְחִירֹם מֶלֶךְ צוֹר עֲתִידִין לַעֲשׂוֹת עַצְמָן אֱלָהוּת, לְפִיכָךְ נִקְנְסָה בּוֹ מִיתָה, הֲדָא הוּא דִּכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ, וְכִי בְּגַן עֵדֶן הָיָה חִירֹם, אֶתְמְהָא, אֶלָּא אָמַר לוֹ, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ שֶׁבְּעֵדֶן שֶׁיָּמוּת. רַבִּי חִיָּא בַּר בְּרַתֵּיהּ דְּרַבִּי בֶּרֶכְיָה מִשּׁוּם רַבִּי בֶּרֶכְיָה (יחזקאל כח, יד): אַתְּ כְּרוּב מִמְשַׁח, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ כְּרוּב שֶׁיָּמוּת. אָמַר לוֹ רַבִּי יוֹנָתָן, אִם כֵּן יִגְזֹר מִיתָה עַל הָרְשָׁעִים וְאַל יִגְזֹר מִיתָה עַל הַצַּדִּיקִים, אֶלָּא שֶׁלֹא יְהוּ הָרְשָׁעִים עוֹשִׂים תְּשׁוּבָה שֶׁל רְמִיּוּת, וְשֶׁלֹא יְהוּ הָרְשָׁעִים אוֹמְרִים כְּלוּם הַצַּדִּיקִים חַיִּים אֶלָּא שֶׁהֵן מְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים, אַף אָנוּ נְסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים, נִמְצֵאת עֲשִׂיָּה שֶׁלֹא לִשְׁמָהּ. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר, מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הָרְשָׁעִים, אֶלָּא כָּל זְמַן שֶׁהָרְשָׁעִים חַיִּים הֵם מַכְעִיסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִּכְתִיב (מלאכי ב, יז): הוֹגַעְתֶּם ה' בְּדִבְרֵיכֶם, כֵּיוָן שֶׁהֵן מֵתִים, הֵן פּוֹסְקִים מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (איוב ג, יז): שָׁם רְשָׁעִים חָדְלוּ רֹגֶז, שָׁם חָדְלוּ מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא. מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הַצַּדִּיקִים, אֶלָּא כָּל זְמַן שֶׁהַצַּדִּיקִים חַיִּים הֵם נִלְחָמִים עִם יִצְרָן, כֵּיוָן שֶׁהֵם מֵתִים הֵם נָחִין, הֲדָא הוּא דִּכְתִיב (איוב ג, יז): וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ, דַּיֵּנוּ מַה שֶּׁיָּגַעְנוּ. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לִתֵּן שָׂכָר לְאֵלּוּ בְּכִפְלַיִם, וּלְהִפָּרַע מֵאֵלּוּ בְּכִפְלַיִם. לִתֵּן שָׂכָר לַצַּדִּיקִים שֶׁלֹא הָיוּ רְאוּיִים לִטְעֹם טַעַם מִיתָה וְקִבְּלוּ עֲלֵיהֶם טַעַם מִיתָה, לְפִיכָךְ (ישעיה סא, ז): לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ, וּלְהִפָּרַע מִן הָרְשָׁעִים, שֶׁלֹא הָיוּ צַדִּיקִים רְאוּיִים לִטְעֹם טַעַם מִיתָה, וּבִשְׁבִילָן קִבְּלוּ עֲלֵיהֶם מִיתָה, לְפִיכָךְ מִשְׁנֶה שְׂכָרָן יִירָשׁוּ.
In Rabbi Meir’s Torah they found written: “And, behold, it was very [me’od] good” – and, behold, death [mot] is good.6In a gloss next to the word me’od Rabbi Meir had written mot. Rabbi Shmuel bar Naḥman said: I was once riding on the shoulders of my grandfather, going up from his city to Kefar Ḥanan via Beit She’an, and I heard Rabbi Shimon ben Elazar sitting and expounding in the name of Rabbi Meir: “And, behold, it was very good” – and, behold, death is good. Rabbi Ḥama bar Ḥanina and Rabbi Yonatan, Rabbi Ḥama bar Ḥanina said: Adam the first man was worthy not to have tasted the taste of death. Why, then, was he penalized with mortality? It is because the Holy One blessed be He foresaw that [his descendants] Nebuchadnezzar and Ḥiram king of Tyre were destined to render themselves deities. That is why he was penalized with mortality. That is what is written [concerning Ḥiram]: “You were in Eden, the Garden of God” (Ezekiel 28:13). Now, was Ḥiram actually in the Garden of Eden? This is a rhetorical question. Rather, He was saying to him: ‘It is you who caused the one in the Garden of Eden to die.’ Rabbi Ḥiyya, son of Rabbi Berekhya’s daughter, said in the name of Rabbi Berekhya: “You were a great cherub” (Ezekiel 28:14) – it is you [Ḥiram] who caused that cherub [Adam]7Adam is referred to as a cherub due to his lofty spiritual status. to die. Rabbi Yonatan said to him:8To Rabbi Ḥama bar Ḥanina. If so,9If the reason for Adam’s mortality is as you say. let Him decree death for the wicked and not decree death for the righteous. The reason [He didn’t do this] is that it was so that the wicked should not feign repentance, so that the wicked should not say: ‘Do the righteous not live because they accumulate mitzvot and good deeds? We, too, will accumulate mitzvot and good deeds.’ The result would be acting [virtuously] for insincere motives.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said:10In explanation of Rabbi Meir’s statement that death is a good thing. Why was death decreed for the wicked? The answer is that as long as the wicked are alive, they anger the Holy One blessed be He. That is what is written: “You wearied the Lord with your words” (Malachi 2:17). But once they die, they stop angering the Holy One blessed be He, as it is stated: “There anger has ceased for the wicked” (Job 3:17) – there they stop angering the Lord. And why was death decreed for the righteous? The answer is that as long as the righteous are alive, they engage in battle against their evil inclination, and when they die, they rest.11In Paradise. That is what is written: “There rest those whose strength is sapped” (Job 3:17) – [those who say:] ‘We have toiled enough.’
Rabbi Shimon ben Lakish said: It12The benefit of dying and going on to the Next World. is to give these [the righteous] a double reward and to exact double retribution against those [the wicked]. It is to give reward to the righteous who were worthy of never tasting the taste of death. That is why, “therefore, they will inherit a double portion in their land” (Isaiah 61:7). And to exact retribution against the wicked, as the righteous were worthy of never tasting the taste of death, and it was only due to them [the wicked] that they accepted death upon themselves. They will therefore inherit double of what they have earned.13Double punishment. There are other versions that cite the verse: “Shatter them with double destruction” (Jeremiah 17:18).
אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, הִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹבָה שֵׁנָה. וְכִי שֵׁנָה טוֹבָה מְאֹד, אֶתְמְהָא. לֹא כֵן תְּנֵינַן יַיִן וְשֵׁנָה לָרְשָׁעִים נָאֶה לָהֶם וְנָאֶה לָעוֹלָם, אֶלָּא מִתּוֹךְ שֶׁאָדָם יָשֵׁן קִמְעָא הוּא עוֹמֵד וְיָגֵעַ בַּתּוֹרָה הַרְבֵּה.
Rabbi Shimon ben Elazar said: “And behold it was very good” – and behold sleep is good. Is sleep, then, very good? This is a rhetorical question. Did we not learn: Wine and sleep are beneficial for them [the wicked] and beneficial for the whole world?14Mishna Sanhedrin 5:5. However, as a result of a person sleeping a bit, he can get up and toil extensively in the Torah.
רַבִּי נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר, הִנֵּה טוֹב מְאֹד, זֶה יֵצֶר טוֹב. וְהִנֵּה טוֹב מְאֹד, זֶה יֵצֶר רָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁאִלּוּלֵי יֵצֶר הָרָע לֹא בָּנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד, וְלֹא נָשָׂא וְנָתַן. וְכֵן שְׁלֹמֹה אוֹמֵר (קהלת ד, ד): כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ.
Rabbi Naḥman bar Shmuel bar Naḥman said in the name of Rav Shmuel bar Naḥman: “Behold it was very good” – this is the good inclination; “and behold it was very good” – this is the evil inclination.15The addition of the word “and” is to introduce a second object. Is the evil inclination, then, very good? This is a rhetorical question. Rather, were it not for the evil inclination, a man would never build a house, would never marry a wife, would never beget children, and would never engage in commerce. Likewise, Solomon says: “[And I have considered all toil and all excelling in work,] that it is each man’s envy of his counterpart” (Ecclesiastes 4:4).
אָמַר רַב הוּנָא הִנֵּה טוֹב מְאֹד, זוֹ מִדַּת הַטּוֹב. וְהִנֵּה טוֹב מְאֹד, זוֹ מִדַּת יִסּוּרִין. וְכִי מִדַּת יִסּוּרִין טוֹבָה מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁעַל יָדֶיהָ הַבְּרִיּוֹת בָּאִים לְחַיֵּי הָעוֹלָם הַבָּא. וְכֵן שְׁלֹמֹה אוֹמֵר (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר, אֲמַרְתְּ, צֵא וּרְאֵה אֵיזֶהוּ דֶּרֶךְ מְבִיאָה אֶת הָאָדָם לְחַיֵּי הָעוֹלָם הַבָּא, הֱוֵי אוֹמֵר זוֹ מִדַּת יִסּוּרִין.
Rav Huna said: “Behold it was very good” – this refers to experiencing good fortune; “and behold it was very good” – this refers to experiencing suffering. Is the experiencing of suffering, then, “very good”? This is a rhetorical question. It is, rather, that through it, people come to attain life in the World to Come. Likewise, Solomon says: “Rebukes of admonition is the way toward life” (Proverbs 6:23). You must say: Go out and see, which path is it that leads a person towards life in the World to Come? This is the experiencing of suffering.
אָמַר רַבִּי זְעֵירָא, הִנֵּה טוֹב מְאֹד, זוֹ גַּן עֵדֶן. וְהִנֵּה טוֹב מְאֹד, זוֹ גֵּיהִנֹּם. וְכִי גֵּיהִנֹּם טוֹב מְאֹד, אֶתְמְהָא. מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהִכְנִיס לְתוֹכוֹ פּוֹעֲלִים, וּבָנָה אוֹצָר עַל פִּתְחוֹ, אָמַר כָּל מִי שֶׁהוּא מִתְכַּשֵּׁר בִּמְלֶאכֶת הַפַּרְדֵּס יִכָּנֵס לְאוֹצָרוֹ, וְכָל מִי שֶׁאֵינוֹ מִתְכַּשֵּׁר בִּמְלֶאכֶת הַפַּרְדֵּס אַל יִכָּנֵס לְאוֹצָרוֹ. כָּךְ כָּל מִי שֶׁהוּא מְסַגֵּל בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים הֲרֵי גַּן. עֵדֶן, וְכָל מִי שֶׁאֵינוֹ מְסַגֵּל בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים הֲרֵי גֵּיהִנֹּם.
Rabbi Ze’eira said: “Behold it was very good” – this is the Garden of Eden; “and behold it was very good” – this is Gehenna. Is Gehenna, then, very good? This is a rhetorical question. This is analogous to a king who had an orchard. He stationed laborers there and he built a storage house at its entrance. He said: ‘Anyone who performs successfully in the labor of the orchard, he may enter its treasury; anyone who does not perform successfully in the labor of the orchard, he may not enter its treasury.’ So, too, anyone who amasses mitzvot and good deeds, here is the Garden of Eden. Anyone who does not amass mitzvot and good deeds, here is Gehenna.16Gehenna is a good thing in that it spurs man to act virtuously.
אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק, הִנֵּה טוֹב מְאֹד, זֶה מַלְאַךְ חַיִּים. וְהִנֵּה טוֹב מְאֹד, זֶה מַלְאַךְ הַמָּוֶת. וְכִי מַלְאַךְ הַמָּוֶת טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְזִמֵּן אֶת הָאוֹרְחִים וְהִכְנִיס לִפְנֵיהֶם תַּמְחוּי מָלֵא כָּל טוּב, אָמַר כָּל מִי שֶׁהוּא אוֹכֵל וּמְבָרֵךְ אֶת הַמֶּלֶךְ יֹאכַל וְיֶעֱרַב לוֹ, וְכָל מִי שֶׁהוּא אוֹכֵל וְאֵינוֹ מְבָרֵךְ אֶת הַמֶּלֶךְ יוּתַּז רֹאשׁוֹ בְּסַיָּף. כָּךְ כָּל מִי שֶׁהוּא מְסַגֵּל בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים הֲרֵי מַלְאַךְ חַיִּים, וְכָל מִי שֶׁאֵינוֹ מְסַגֵּל בְּמִצְווֹת וּמַעֲשִׂים טוֹבִים הֲרֵי מַלְאַךְ הַמָּוֶת.
Rabbi Shmuel bar Yitzḥak said: “Behold it was very good” – this is the angel of life; “and behold it was very good” – this is the angel of death. Is the angel of death, then, “very good”? This is a rhetorical question. Rather, it is analogous to a king who prepared a feast, invited the guests and brought before them a serving dish filled with all kinds of delicacies. He said: ‘Anyone who eats and blesses the king, let him eat and enjoy himself, but anyone who eats and does not bless the king, his head shall be severed with a sword.’ So, too, anyone who amasses mitzvot and good deeds, here is the angel of life, and anyone who does not amass mitzvot and good deeds, here is the angel of death.
אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, הִנֵּה טוֹב מְאֹד, זוֹ מִדַּת הַטּוֹב. וְהִנֵּה טוֹב מְאֹד, זוֹ מִדַּת הַפֻּרְעָנוּת. וְכִי מִדַּת הַפֻּרְעָנוּת טוֹבָה הִיא מְאֹד, אֶלָּא שׁוֹקֵד עַל הַפֻּרְעָנוּת הֵיאַךְ לַהֲבִיאָהּ. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַבָּא, כָּל הַמִּדּוֹת בָּטְלוּ, מִדָּה כְּנֶגֶד מִדָּה לֹא בָּטְלָה. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבְּמִדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ, לְפִיכָךְ אָמְרוּ חֲכָמִים וְהִנֵּה טוֹב מְאֹד, זוֹ מִדָּה טוֹבָה.
Rabbi Shimon bar Abba said: “Behold it was very good [tov me’od]” – this is the [divine] attribute of benevolence [midat tov], “and behold it was very good” – this is the [divine] attribute of strict punishment. Is the attribute of strict punishment, then, “very good”? Rather, He works conscientiously on the punishment, in which manner to bring it.17God makes sure to produce a punishment that corresponds to the person’s misdeed, so that he and others can understand what brought it about and improve their behavior accordingly. Rabbi Simon said in the name of Rabbi Shimon bar Abba: All the [original divine] measures are now void,18All the processes that God used in creating the world. but the [principle of] measure for measure19The principle that God grants reward and punishment in a manner that corresponds to a person’s acts. has not been voided. Rav Huna said in the name of Rabbi Yosei: From the beginning of the creation of the world, the Holy One blessed be He foresaw [the principle] that in accordance with the measure that a person metes out for others, so is it meted out for him. That is why the Sages said: “And behold it was very good” – this is the attribute of beneficence.
רַבָּנָן אַמְרֵי לָהּ בְּשֵׁם רַבִּי חֲנִינָא בַּר אִידֵי וְרַבִּי פִּנְחָס וְרַבִּי חִלְקִיָּה, הוּא מְאֹד, הוּא אָדָם. הִינוּן אוֹתִיּוֹת דְּדֵין הִינוּן אוֹתִיּוֹת דְּדֵין, הֲדָא הוּא דִכְתִיב (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, זֶה אָדָם.
The Rabbis said it in the name of Rabbi Ḥanina bar Idi, Rabbi Pinḥas, and Rabbi Ḥilkiya: “Very [me’od]” and “man [adam]” are identical; the letters of this word are the same as letters of that one. That is what is written: “God saw everything that He had made, and, behold, it was very good” – this refers to man.
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, הִנֵּה טוֹב מְאֹד, זוֹ מַלְכוּת שָׁמַיִם, וְהִנֵּה טוֹב מְאֹד, זוֹ מַלְכוּת הָרוֹמִיִּים. וְכִי מַלְכוּת הָרוֹמִיִּים טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁהִיא תּוֹבַעַת דִּיקָיוֹן שֶׁל בְּרִיּוֹת, שֶׁנֶּאֱמַר (ישעיה מה, יב): אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי.
Rabbi Shimon ben Lakish said: “Behold it was very good” – this is the kingdom of Heaven; “and behold it was very good” – this is the kingdom on earth.20In some editions, due to censorship: The kingdom of the Romans. Is the kingdom on earth, then, “very good”? This is a rhetorical question. Rather, [it is good] because it addresses people’s grievances,21The government does this through the enforcement of law and order. as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).22God placed human rulers on the earth to govern it.
וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי (בראשית א, לא), אָמַר רַבִּי יוּדָן זוֹ שָׁעָה יְתֵרָה שֶׁמּוֹסִיפִין מֵחוֹל עַל קֹדֶשׁ, וּבָהּ נִגְמְרָה מְלֶאכֶת הָעוֹלָם, עַל כֵּן כְּתִיב הַשִּׁשִּׁי. אָמַר רַבִּי סִימוֹן בַּר מַרְתָא, עַד כָּאן מוֹנִין לְמִנְיָנוֹ שֶׁל עוֹלָם, מִכָּן וָאֵילָךְ מוֹנִין לְמִנְיַן אַחֵר.
“It was evening and it was morning, the sixth day, [and heaven and earth were finished…]” (Genesis 1:31–2:1) – Rabbi Yudan said: This is the additional hour [late Friday afternoon] that one takes away from the profane and adds to the sacred [Shabbat], during which the labor of the world was completed.23God finished the process of creation before the very end of the sixth day, so the end of Friday is itself appended to Shabbat. That is why “the sixth [day, and heaven and earth were finished]” is written.
Rabbi Simon ben Marta said: Until this point, one reckons [the days] according to the count of the world,24The first day of creation, the second day of creation, etc. from here on, one reckons according to a different count.25After this point, one does not count the number of days since creation, but the number of days after Shabbat: The first day after Shabbat (Sunday), the second day after Shabbat (Monday), etc.