Bereshit Rabbah Reader

Rabbi Hoshaya the Great opened: "Then I was beside Him as a nursling (amon), and I was His delight day by day" (Proverbs 8:30). Another interpretation: amon means craftsman (uman). The Torah says: I was the working tool of the Holy One, blessed be He. In the way of the world, a king of flesh and blood who builds a palace does not build it from his own knowledge but from the knowledge of a craftsman, and the craftsman does not build it from his own knowledge, but he has scrolls and tablets in order to know how to make the rooms and how to make the wicket gates. So too the Holy One, blessed be He, was looking into the Torah and creating the world. And the Torah says, "In the beginning (be-reshit) God created" (Genesis 1:1). And reshit means nothing other than the Torah, as you say, "The LORD acquired me as the beginning (reshit) of His way" (Proverbs 8:22).

Rabbi Hoshaya the Great opened: "Then I was beside Him as a nursling (amon), and I was a delight day by day" (Proverbs 8:30). Amon means a tutor; amon means covered; amon means hidden; and there are some who say amon means great. Another interpretation: amon means a craftsman (uman). The Torah says: I was the working instrument of the Holy One, blessed be He. In the way of the world, when a king of flesh and blood builds a palace, he does not build it from his own knowledge but from the knowledge of a craftsman, and the craftsman does not build it from his own knowledge but has scrolls and tablets, to know how he is to make the rooms and how he is to make the doorways. So too the Holy One, blessed be He, was looking into the Torah and creating the world. And the Torah said, "In the beginning God created" (Genesis 1:1), and "beginning" means nothing other than the Torah, just as you say, "The LORD acquired me as the beginning of His way" (Proverbs 8:22).

Rabbi Hoshaya the Great opened (Proverbs 8:30): "Then I was beside Him as a nursling, and I was His delight day by day, etc." The word read here as "amon" can mean tutor; it can mean covered; it can mean hidden; and there are those who say "amon" means great. "Amon" as tutor (nursing-guardian), as you say (Numbers 11:12): "as a nurse carries the suckling child." "Amon" as covered, as you say (Lamentations 4:5): "those who were brought up in scarlet, etc." "Amon" as hidden, as you say (Esther 2:7): "and he raised Hadassah." "Amon" as great, as you say (Nahum 3:8): "Are you better than No-amon?" which we translate in Aramaic as: "Are you better than great Alexandria that sits among the rivers?" Another interpretation: "amon" means craftsman (read amon as oman, artisan). The Torah says: I was the working instrument of the Holy One, blessed be He. In the way of the world, a king of flesh and blood who builds a palace does not build it by his own knowledge but by the knowledge of a craftsman; and the craftsman does not build it by his own knowledge but has scrolls and tablets, to know how to make the chambers and how to make the doorways. So too the Holy One, blessed be He, looked into the Torah and created the world. And the Torah says, "In the beginning God created" (Genesis 1:1), and "beginning" means nothing other than the Torah, as you say (Proverbs 8:22): "The LORD made me as the beginning of His way."

Rabbi Hoshaya the Great began: “I1The speaker is Wisdom (the Torah) personified. was with Him as an amon, a delight day after day…” (Proverbs 8:30) – amon means a child’s caretaker, amon means covered, amon means hidden, and some say amon means greatness. Amon means a child’s caretaker, as it says: “As a caretaker [omen] carries a nursing child” (Numbers 11:12). Amon means covered, as it says: “Those covered [ha’emunim] in scarlet…” (Lamentations 4:5).

Amon means hidden, as it says: “He was omen2This is expounded to mean that Mordekhai hid Esther from the emissaries of Aḥashverosh. Hadassa” (Esther 2:7). Amon means great, as it says: “Are you better than No Amon [which sits in the rivers]?” (Nahum 3:8), which we translate in Targum as: Are you better than the great city of Alexandria,3No (or No Amon) is the name of a city in Egypt. Targum identifies this city as Alexandria, and explains Amon to mean great. which is located among the rivers?

Another matter, amon means artisan [uman]. The Torah is saying: ‘I was the tool of craft of the Holy One blessed be He.’ The way of the world is that when a flesh-and-blood king builds a palace he does not build it based on his own knowledge, but rather based on the knowledge of an artisan.4A professional builder. And the artisan does not build it based on his own knowledge, but rather, he has [plans on] sheets and tablets by which to ascertain how he should build its rooms, how he should build its doors.

So too, the Holy One blessed be He looked in the Torah and created the world. The Torah says: “Bereshit God created” (Genesis 1:1), and reshit is nothing other than the Torah, as it says: “The Lord made me at the beginning of [reshit] His way” (Proverbs 8:22).5Be-reshit is interpreted as ‘by means of the Torah.’

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “The power of His deeds6The account of Creation. He told to His people, to give them the inheritance of nations” (Psalms 111:6). What is the reason that the Holy One blessed be He revealed what was created on the first day and what was created on the second day? It is due to the idolaters, so they could not rebuke Israel and say to them: ‘You are a nation of robbers.’7By your conquest of the land of Israel from its original inhabitants.

Israel responds to them and says to them: ‘And you, is it [your own land] not in your hands by robbery? Is it not so that: “Kaftorim, who emerged from Kaftor, destroyed them [the Avites], and settled in their place”? (Deuteronomy 2:23). The world and all its contents belong to the Holy One blessed be He. When He wished He gave it to you, and when He wished He took it from you and gave it to us.’

That is what is written: “[The power of His deeds He told to His people,] to give them the inheritance of nations…” – He told them [the history of] all the generations.8So that they should see clearly that peoples have often conquered other peoples.

“In the beginning, God created the heavens and the earth” (Genesis 1:1). “In the beginning, God created” – Rabbi Tanḥuma began: “For You are great and perform wonders” (Psalms 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it.9When one inflates it to determine whether there are any holes. Yet a human is made with numerous cavities and orifices, but his air does not escape from him.

Who can do so? It is “You, alone, are God” (Psalms 86:10). When were the angels created? Rabbi Yoḥanan said: The angels [malakhim] were created on the second day.

That is what is written: “He covers His upper chambers10The heavens. with water…”11This is what God did on the second day (Genesis 1:6–7). (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day. That is what is written: “Let birds fly [yeofef] over the earth…” (Genesis 1:20), and it is written [of the angels]: “And with two12The seraphim had six wings, using two of them for flight (Isaiah 6:2). it would fly [yeofef]” (Isaiah 6:2).

Rabbi Lulyana bar Tavrin said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone…by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two],13Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti. “who is with Me [mi iti]?”

Who was partner with Me in the creation of the world? Another matter, “for You are great and perform wonders” (Psalms 86:10) – the way of the world is that a flesh-and-blood king, when he is receives praise in the province,14For its magnificent buildings or for its proficient administration. the prominent leaders of the province receive praise along with him, as they bear the burden [of governing] with him.

But the Holy One blessed be He is not so; rather, He alone created the world, He alone is lauded in the world, He alone is glorified in the world. Rabbi Tanḥuma said: “For You are great and perform wonders” – why? It is because “You, alone, are God” – You alone created the world.

“In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me15The speaker is Wisdom (the Torah) personified. at the beginning of His way” (Proverbs 8:22).

The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived?

“Like grapes in the wilderness [I found Israel, like a first fruit on the fig tree, at its beginning [bereshitah] I saw your fathers]” (Hosea 9:10). Israel, from where is it derived? “Remember Your congregation, that You acquired from old times” (Psalms 74:2). The Temple, from where is it derived?

“Throne of glory, exalted from the beginning, [is the place of our Temple]” (Jeremiah 17:12). The name of the messianic king, from where is it derived? “May his name endure forever. His name is praised before the sun”16The Midrash expounds “before” to mean prior to. (Psalms 72:17).

Rabbi Ahava ben Rabbi Ze’eira said: Repentance as well, as it is stated: “Before the birth of mountains” (Psalms 90:2), and at that same time, “You bring man down until he is crushed, [and then You say: Return, sons of man]” (Psalms 90:3). But I do not know which of them17The two things that were actually created before the world. was first – did the Torah precede the Throne of Glory, or did the Throne of Glory precede the Torah?

Rabbi Abba bar Kahana said: The Torah preceded the Throne of Glory, as it is stated: “The Lord made me at the beginning of His way, [before His undertakings of old times]” (Proverbs 8:22) – before that in whose regard it is written: “Your throne stands firm from earliest time” (Psalms 93:2). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: The contemplation about [creating] Israel preceded all other things.

This is analogous to a king who married a noblewoman, but did not have a son from her. Once the king was found passing in the marketplace. He said: ‘Take this ink and inkwell for my son.’ Everyone was saying: ‘He has no son and yet he says: Take this ink and inkwell for my son?’

Then they said: ‘The king is a great astrologer, had it not been that he is destined to beget a son from her, he would not have said: Take this ink and inkwell for my son.’ So, too, had it not been that the Holy One blessed be He foresaw that after twenty-six generations Israel was destined to receive the Torah, He would not have written in the Torah: “Command the children of Israel”; “speak to the children of Israel.”

Rabbi Banai said: The world and its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom [beḥochma]”18Beḥochma could also be translated “for the sake of wisdom” – wisdom, throughout Proverbs, refers to the Torah. Similarly, the Midrash is interpreting Bereshit as “for the sake of Reshit” – God created the heavens and the earth for the sake of that which is called Reshit. (Proverbs 3:19).

Rabbi Berekhya said: It was due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself, [as there the portion of the lawgiver is hidden]” (Deuteronomy 33:21).19Moses, the lawgiver, is called Reshit, the first one. Rav Huna said in the name of Rav Matana: The world was created for the sake of three things: For the sake of ḥalla, for the sake of tithes, and for the sake of first fruits.

What is the source? “In the beginning, [bereshit]20Or, for the sake of reshit. God created,” and reshit is nothing other than ḥalla, as it is stated: “The first of [reshit] your kneading basket” (Numbers 15:20). Reshit is nothing other than tithes, as it says: “The first [reshit] of your grain” (Deuteronomy 18:4).

And reshit is nothing other than first fruits, as it is stated: “The choicest of [reshit] the first fruits of your land…” (Exodus 23:19).

Rav Huna began in the name of bar Kapara: “May they be silenced [te’alamna], those lying lips [that speak harsh words against the righteous one with arrogance and contempt]” (Psalms 31:19) – may they be bound up, may they become mute, may they be silenced.21The word te’alamna can have all these three meanings, as the Midrash goes on to show. May they become mute – as it says: “Who gives a mouth to a person, or who renders one mute [ilem] or deaf, or sighted or blind?

Is it not I, the Lord?” (Exodus 4:11). And [may they be bound up,] as it says: “Behold, we were binding [me’alemim] sheaves in the field and behold, my sheaf arose” (Genesis 37:7). May they be silenced – that is its plain sense.22That is the literal translation of te’alamna. “That speak…against the Righteous One” (Psalms 31:19) – [this refers to] Him of eternal life.23The “righteous one” refers to God.

“Harsh words [atak]” (Psalms 31:19) – matters that He concealed [shehe’etik] from His creations.24They speak out loud and expound on the secrets of Creation. “With arrogance” (Psalms 31:19) – this is an expression of bewilderment:25Can it be that someone would do such a thing out of arrogance? [Do they do this] in order to boast arrogantly: I am expounding the act of Creation? “And contempt” (Psalms 31:19) – this [too] is an expression of bewilderment: Is it in order to show contempt for My honor?

As Rabbi Yosei bar Ḥanina said: Anyone who attains honor through the degradation of another person has no portion in the World to Come; how much more so is this so regarding the honor of the Omnipresent. What is written following this? “How great is the goodness You have in store for those who fear You” (Psalms 31:20) – for those who fear You, but not for those who demean the [awesome] fear of You.

They will not be included in: “How great is the goodness.” The way of the world is that when a flesh-and-blood king builds his palace in [a location that had been] a place of sewers, a place of refuse, and a malodorous place, anyone who comes and says: ‘This palace was built in a place of sewers, a place of refuse, and a malodorous place,’ is this not an insult? So, too, anyone who comes and says: ‘This world was created from emptiness and disorder,’ is this not an insult?

This is a rhetorical question. Rav Huna said in the name of bar Kapara: Were the matter not written explicitly it would not have been possible to say it: “In the beginning, God created” (Genesis 1:1) – from what? “The earth was emptiness and disorder” (Genesis 1:2).

Rabbi Yitzḥak began: “The beginning of Your word is truth…” (Psalms 119:160) – Rabbi Yitzḥak said: Right from the beginning of the creation of the world [it can be seen that] “the beginning of Your word is truth” – “in the beginning, God created.” “But My Lord God is truth” (Jeremiah 10:10),28This verse shows that God is the epitome of truth, and it is fitting that He should establish this truth right at the beginning of the Torah.

This truth is the unity of God, as the Midrash goes on to explain. “All Your righteous laws are eternal” (Psalms 119:160) – as each and every edict that You decree upon Your creations, they accept the judgment upon themselves and receive it faithfully, and no person can come and say that two authorities created the world:29Other versions add: Or that two authorities gave the Torah. “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in singular], “God spoke [vaydaber];”30Although the word Elohim is grammatically a plural form, the Torah constantly uses singular verbs with it, proving that God is indeed one.

“God [Elohim] said [vayomeru]” is not written here [in plural], but rather [in singular], “God said [vayomer]”; “In the beginning God created [bare’u]” is not written here [in plural], but rather [in singular], “God created [bara].”

Rabbi Yehoshua ben Levi said in the name of Rabbi Levi: A builder requires six items: Water, dirt, wood, stones, reeds, and iron. If you say that he is wealthy and does not need reeds [to build with], he still needs to use them as a measuring rod, as it is stated: “A linen thread and a measuring rod” (Ezekiel 40:3). So, too, the Torah employed these six expressions of precedence: “Of old [kedem]…from earliest time [me’az], from ancient times [meolam]…from the beginning [merosh], from before [mikadmei]…” (Proverbs 8:22–23) – which counts as two,31Since mikadmei is a plural form. in the section of “the Lord made me” (Proverbs 8:22).

A certain philosopher once asked Rabban Gamliel, saying to him: ‘Your God is a great artist, however he found many excellent raw materials that helped him: Emptiness, disorder, darkness, wind, water, and depths.’ He said to him: ‘May the spirit of that man depart from him; regarding all of them, creation is written.’32God did not “find” these materials; He created them Himself. Emptiness and disorder, as it is stated: “Who makes peace and creates evil” (Isaiah 45:7).

Darkness, “who forms light [and creates darkness]” (Isaiah 45:7); water, “Praise Him, heavens on heavens, and the water [above the heavens]” (Psalms 148:4). Why? “For He commanded and they were created” (Psalms 148:5). Wind, “For behold, He forms mountains and creates wind” (Amos 4:13); depths, “when there were no depths, I generated” (Proverbs 8:24).

Rabbi Yona said in the name of Rabbi Levi: Why was the world created with the letter beit?33It is the first letter of “bereshit – in the beginning.” It is because just as the beit is closed on all [three of] its sides but open in its front, so, you do not have permission to ask: What is below, what is above, what was before, and what is after,34Ḥagiga 2:1. One should not ponder what is above the firmament and what is below the earth, what was before Creation, and what will be after the end of the world. but only from the day when the world created and onward.

Bar Kapara said: “For ask now of the early days that were before you, from the day [that God created man upon the earth]” (Deuteronomy 4:32) – from the day they were created, you may inquire, but you may not inquire what was before that. “From one end of the heavens to the other end” (Deuteronomy 4:32), you may inquire and investigate, but what is beyond that you may not investigate. Rabbi Shimon ben Pazi expounded regarding the act of Creation together with bar Kapara: Why was the world created with the letter beit?

It is to inform you that there are two worlds,35The numerical value of beit is two. this world and the World to Come. Another matter, why with a beit? Because it alludes to an expression of blessing [berakha]. And why not with an alef?

Because it alludes to an expression of curse [arira]. Another matter, why not with an alef? It is to avoid giving recourse to the heretics to say: How can the world endure, as it was created with an expression of curse? Rather, the Holy One blessed be He said: ‘Behold, I will create it with an expression of blessing, and there is hope that perhaps it will endure.’

Another matter, why with a beit? It is because just as the beit has two protrusions, one above it and one below and behind it, if one says to the beit: ‘Who created you?’ It points with its upper protrusion, saying: ‘That One who is above created me.’ ‘And what is His name?’ It points with its rear protrusion and says: ‘The Lord [Adonai] is His name.’36It points to the letter that is behind it, the alef, which is the first letter of Adonai, one of God’s names.

Rabbi Elazar bar Ḥanina said in the name of Rabbi Aḥa: For twenty-six generations37This is the number of generations that passed from Creation to the giving of the Torah. the alef complained before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe, I am the first of the letters, but You did not create Your world with me.’ The Holy One blessed be He said to it: ‘The world and all its contents were created only for the sake of the Torah, as it is stated: “The Lord founded the earth with wisdom…”38See earlier, section 4. (Proverbs 3:19).

Tomorrow, I will be coming to give the Torah at Sinai, and I will open it at its beginning only with you, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Rabbi Hoshaya says: Why is it called alef? It is because He consented concerning a thousand, as it is stated: “The word that He commanded for one thousand [elef] generations” (Psalms 105:8).39The Torah was originally supposed to be given to the thousandth [elef] generation (Bereishit Rabba 28:4). The first letter of that Torah was therefore given the name alef.

Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: [The alternative forms of the letters] Mem, nun, tzadi, peh, kaf,40These letters have different forms depending on whether they appear in the beginning or middle of a word, or at its end. the prophets said them, though it was a halakha transmitted to Moses at Sinai.41The existence of these alternative forms was transmitted to Moses, forgotten, and the prophets restored them.

Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: What the prophets instituted.42The letters are not listed in the order they appear in the alphabet, and the list can be read as min tzofakh – from your prophets. It once happened that there was a stormy day and the Sages could not gather at the house of assembly,43The bet midrash, where the Torah was expounded. but there were some children there.

They said: ‘Let us make our own house of assembly.’ They said: ‘What is the reason that it is written mem mem,44Why are there two forms with which to write mem, and so on. nun nun, tzadi tzadi, peh peh, kaf kaf? It is for this reason: [To allude to the fact that the Torah was transmitted] from utterance [ma’amar] to utterance, from a faithful one [ne’eman] to a faithful one, from a righteous one [tzadik] to a righteous one, from mouth [peh] to mouth, from hand [kaf] to hand.

From utterance to utterance – from the utterance of the Holy One blessed be He to the utterance of Moses; from a faithful one to a faithful one – from the Holy One blessed be He, who is called ‘God, faithful King’ – to Moses who is called faithful, as it is written: “In all My house he is faithful” (Numbers 12:7); from a righteous one to a righteous one – from the Holy One blessed be He, who is called righteous, as it is written: “Righteous is the Lord in all His ways” (Psalms 145:17), to Moses, who was called righteous, as it is written: “He performed the righteousness of the Lord” (Deuteronomy 33:21); from mouth to mouth – from the mouth of the Holy One blessed be He, to the mouth of Moses; from hand to hand – from the hand of the Holy One blessed be He, to the hand of Moses.’

They [the Sages] took note of them [the children], and [ultimately] great sages in Israel emerged from among them. Some say they were Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva. And they applied to them the verse: “Even a boy is recognized through his deeds, if his action is pure or upright” (Proverbs 20:11). anokhi of Rabbi Meir…>45These words are a scribal error and should be deleted (Matnot Kehuna).

Rabbi Yudan said in the name of Akilas: To this One it is fitting to call God. The ordinary way of the world is that a flesh-and-blood king is praised in his province though he has not yet built any public baths in it and has not yet built private baths in it.46That is, without yet having provided anything for his subjects. First he proclaims his name and then presents his works. The Unique One of the world, however, first acted and then He was praised.

Shimon ben Azai says: “Your humility has made me great” (II Samuel 22:36) – a flesh-and-blood [king] mentions his name first and then his title of praise: So-and-so Augustoli,47A title of great rank. So-and-so Pro titulo.48Meaning, whatever the title may be. But the Holy One blessed be He is not so; instead, after creating the needs of his world, only then does He mention His name: “In the beginning…created [bereshit bara]” and then “God [Elohim].”

Rabbi Shimon ben Yoḥai taught: From where is it derived that a person should not say [when consecrating an offering]: ‘To the Lord, a burnt offering,’ ‘To the Lord, a meal offering,’ ‘To the Lord, a peace offering,’ but rather: ‘A burnt offering to the Lord,’ ‘A meal offering to the Lord,’ ‘A peace offering to the Lord’?49As a precaution, one should not say “to the Lord” before stating the offering in question, to avoid a situation where one might say “to the Lord” and fail to complete the statement.

As the verse states: “An offering to the Lord” (Leviticus 1:2).50This is another explanation as to why the first verse of the Torah mentions God’s name only as the third word. A lesson can be derived from this by a fortiori: If, even of one who is about to consecrate something, the Torah says: Let the name of Heaven not be desecrated through the sacrifice; then those who curse, blaspheme, and engage in idol worship,51Engaging in actual desecration of God’s name. all the more so that they will be eradicated from the world.

The Rabbis say: When a flesh-and-blood person builds a building, if the building process goes well, he makes it broad on top, but if not, he must make it broader on the bottom and narrower at the top.52If he sees that the foundations are not so sturdy, or the building materials are inferior, he must make the building narrower as it rises, for structural integrity. But the Holy One blessed be He is not so, but rather “[God created] the heavens”53With the definite article, alluding to an item that is already known. – those heavens that He had previously planned; “and the earth” – that earth that he had previously planned.

Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Even those things, about which it is written: “For, behold, I am creating new heavens [and a new earth]” (Isaiah 65:17), [they] were already created since the six days of Creation. That is what is written: “For just as the new heavens and the new earth” (Isaiah 66:22); “[new heavens] and a new earth” is not written here, but rather, “the new [heavens and the new earth].”54The addition of the definite article indicates that it refers to earth and heavens that are previously known.

Rabbi Yishmael asked Rabbi Akiva, saying to him: ‘Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here [twice]?’55Et hashamayin ve’et haaretz. He said to him: ‘Had it been stated: “In the beginning God created heavens and earth [bereshit bara elohim shamayim vaaretz]” – we might have said that the heavens and the earth are deities.’56It could have been interpreted: ‘God, who is heavens and earth, created.’

The word et, however, indicates that what follows is the direct object of the verb. He [Rabbi Yishmael] said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem],57If you find something in the Torah that appears devoid of significance, it is because of your own ignorance. because you do not know how to expound, because you do not exert yourself in its regard.

“As it [the Torah] is your life” (Deuteronomy 32:47) – when is it your life? It is when you exert yourself in its regard. Rather [the explanation is]: “et hashamayim” – to include the sun, the moon, and the constellations; “ve’et haaretz” – to include trees, vegetation, and the Garden of Eden. Rabbi Tanḥuma said in the name of Rav Huna: “Betzalel, son of Uri, son of Hur, of the tribe of Judah, did everything that the Moses commanded him” is not stated, but rather, “everything that the Lord commanded Moses” (Exodus 38:22).

Even matters that he [Betzalel] did not hear from his teacher, his perception corresponded to what was stated to Moses at Sinai. Rabbi Ḥonya said in the name of Rabbi: “The Torah of truth was in his mouth” (Malachi 2:6) – these are matters that he heard directly from his teacher.58The following line should be added here (Matnot Kehuna): “and falsehood was not found on his lips” (Malachi 2:6) – these are matters that he did not hear from his teacher.

The Rabbis say: “For the Lord will be your hope [bekislekha]” (Proverbs 3:26) – even matters that you are a fool [kesil] in their regard, “He will protect your foot from being ensnared” (Proverbs 3:26).59If you make a concerted effort to understand, God will assist you, even regarding matters that you do not know about, so that you will not be caught up in any misstep. Rabbi Dosai said: From promulgating [mistaken] teachings.

Rabbi Abahu said: From transgressing. Rabbi Levi said: From malevolent spirits. Rabbi Avdimus said: If you gave charity from your purse [kis-lekha], the Holy One blessed be He will protect you from being charged unjust security taxes, fines, head taxes, and property taxes.

Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter.60One verse puts the order as “God created the heavens and the earth” (Genesis 1:1), but another has the opposite: “On the day that the Lord God made earth and the heavens” (Genesis 2:4). Which is the true chronological order?

These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1).

According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4).61The earth first, then the heavens. Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26).

Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai,62"God created the heavens and the earth” (Genesis 1:1). from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].”

In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13).

Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42).

This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12).63The citation in the Midrash is actually an amalgam of these two verses.

This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3).

This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.

“The earth was emptiness and disorder, and darkness was upon the face of the depths, and the spirit of God hovered over the surface of the water” (Genesis 1:2). “The earth was emptiness and disorder [tohu vavohu]” – Rabbi Berekhya began: “Even a boy is recognized through his deeds” (Proverbs 20:11) – Rabbi Berekhya said: While the plant was still immature, it produced thorns.1This is a saying. Even before the plant produces flowers or seeds, it begins to produce small thorns, foreshadowing the deleterious nature of the plant in the future. This is what the prophet would one day prophesy in its regard: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23).

Rabbi Abahu and Rabbi Yehuda bar Simon, Rabbi Abahu said: This is analogous to a king who purchased two slaves for himself, both of them with one bill of sale and with one sum. He decreed for one of them that he should be supported from the royal treasury, and for the other that he would have to toil to eat. That one sat, bewildered and astonished [toheh uvoheh]. He said: ‘Both of us were purchased with one bill of sale and one sum, yet this one is supported from the royal treasury, and I, if I do not toil, I do not eat?’

So, too, the earth sat bewildered and astonished. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings are sustained from the radiance of the Divine Presence; as for the terrestrial beings, if they do not toil they do not eat.’ Rabbi Yehuda bar Simon said: It is analogous to a king who purchased two maidservants, both of them with one bill of sale and with one sum.

He decreed for one of them that she should not depart from the palace, and for the other he decreed banishment. That maidservant sat bewildered and astonished [toha uvoha]. She said: ‘Both of us were purchased with one bill of sale and one sum, and this one does not go out and depart from the palace, but for me he decrees banishment?’ So, too, the earth sat bewildered and astonished [toha uvoha].

It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings live forever and the terrestrial beings die.’ That is why “the earth was emptiness and disorder [tohu vavohu].” Rabbi Tanḥuma said: It is analogous to the son of a king, who was sleeping in his cradle, and his wet nurse was bewildered and astonished [toha uvoha], as she knew that she would ultimately receive her punishment on his account.2When the child misbehaves, the nurse is blamed.

Even before the child awoke this thought troubled her. So, the earth foresaw that it was destined to receive its punishment on account of man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17). That is why “the earth was emptiness and disorder [tohu vavohu].”

Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh,3They profaned God’s name (Genesis 4:26; Bereshit Rabba 23:7). based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15).

“Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1).4Ruaḥ, too is an allusion to the Flood. The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness?5In the darkness of idol worship.

Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir,6Spelled with an ayin, meaning roused. but rather, he’ir.7Spelled with an alef, meaning illuminated.

“God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5). “God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau.

“It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau;8The period of Esau’s waning power. “and it was morning” – the morning of Jacob.9The period of Jacob’s rising power. “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7).10This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted.

Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur.11Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.

Rabbi Shimon ben Lakish interpreted the verses regarding the [four] kingdoms.12The kingdoms that subjugated Israel, as described in Daniel chapters 2 and 7, and identified by the Rabbis as Babylonia, Media, Greece and Edom (Rome was seen as the descending from Edom). “The earth was emptiness” – this is the Babylonian kingdom, as it is stated: “I have seen the land, and behold, it was emptiness and disorder” (Jeremiah 4:23).

“And disorder [vavohu]” – this is the Median kingdom, [as it is stated:] “They hastened [vayavhilu] to bring Haman” (Esther 6:14). “And darkness”– this is the Greek kingdom, which darkened Israel’s eyes with their edicts, as they used to say to them: ‘Write on the horn of a bull that you have no portion in the God of Israel.’ “Upon the face of the depths” – this is the evil kingdom [Edom], which cannot be calculated,13Its great size and power are beyond calculation. like the depths; just as the depths cannot be calculated, so is it with [the wickedness of] the wicked.14The text was altered due to censorship.

The original reading was: So, too, the evil kingdom. “And the spirit of God was hovering” – this is the spirit of the messianic king,15Who will follow triumphantly after the four kingdoms of subjugation. as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). By what merit will it [the Messianic kingdom] come? “Hovering over the surface of the water” – by the merit of repentance, that is likened to water, as it is stated: “Pour out your heart like water [before the face of the Lord]” (Lamentations 2:19).

Rabbi Ḥagai said in the name of Rabbi Pedat: A covenant is made with the water, that even when the weather is hot, the wind blows over it.16To cool it off. This is why the word for “hovered” is written meraḥefet, in the present tense. It happened once that Rabbi Shimon ben Zoma was sitting, entranced in thought. Rabbi Yehoshua passed and greeted him once, twice, but he did not answer him.

The third time, he answered him with a start. He said to him: ‘Ben Zoma, where were your thoughts?’ He said to him: ‘I have been contemplating.’ He said to him: ‘As the heavens and the earth are my witnesses, I shall not move from here until you inform me where your thoughts were.’

He said to him: ‘I was looking at the act of Creation, and [I saw that] between the upper waters and the lower waters there were only two or three fingerbreadths. “The spirit of the Lord was blowing” is not written, but rather, “was hovering” – like a bird that flaps its wings,17As it hovers over its nest. they touch [the nest] but do not quite touch.’ Rabbi Yehoshua turned and said to his disciples: Ben Zoma is gone.18Having experienced such supernal revelations, he is no longer of this world. Not even a few days passed with ben Zoma still in the world.

Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. That is what is written: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6).19See Bereshit Rabba 8:4. “The earth was emptiness and disorder” – these are the actions of the wicked.

“God said: Let there be light” – these are the actions of the righteous. But I do not know which He desires, whether it is the actions of these, or the actions of those. When it is written: “God saw the light, that it was good” (Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire the actions of the wicked. Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the Temple built, destroyed, and rebuilt.

“In the beginning God created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To plant the heavens and to lay the foundation of the earth and to say to Zion: You are My people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23).

“God said: Let there be light” – that indicates [the Temple] being built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah 60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog; but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).

“God said: Let there be light, and there was light” (Genesis 1:3). “God said: Let there be light” – Rabbi Yitzḥak began: “Your opening words enlighten; they bring understanding [to the simple]” (Psalms 119:130). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The light was created first. This is analogous to a king who sought to build a palace, but that location was dark.

What did he do? He kindled lamps and lanterns to ascertain how he would lay the foundation. So, too, the light was created first. Rabbi Neḥemya said: The world was created first.

This is analogous to a king who built a palace and adorned it with lamps and lanterns. Up to this point, Rabbi Yudan expounded.1Rabbi Yudan expounded the verse: “Your opening words enlighten” as support for the opinion of Rabbi Yehuda that the light was created first. Rabbi Pinḥas, Rabbi Yehuda bar Rabbi Simon, and Rabbi Ḥanon came and began in the name of Rabbi Shmuel bar Rav Yitzḥak: “Your opening words enlighten; they bring understanding to the simple” – the opening of Your mouth for us was light: “God said: Let there be light…”

Rabbi Berekhya began in the name of Rabbi Yehuda bar Simon: “By the word of the Lord the heavens were made” (Psalms 33:6). Rabbi Yehuda bar Simon said: It was not with toil and not with exertion that the Holy One blessed be He created His world, but rather, “by the word of God,” and the heavens were already made. Here, too, “and there was [vehaya] light”2Indicating that the light came into existence gradually. is not written here, but rather, “vayhi light” – it immediately came about.

Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth, and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there be light.” “And how good is a word at its time” – “God saw the light, that it was good” (Genesis 1:4).

Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, saying to him: ‘Since I have about you that you are a master of aggada, [I ask you:] from what was the light created?’ He said to him: ‘It [the verse] teaches that the Holy One blessed be He wrapped himself in it like a garment, and the aura of its radiance shone from the end of the world to its end.’ He said it to him in a whisper.3This is because one does not expound regarding the mysteries of Creation in public.

He said to him: ‘It is an explicit verse: “Wrapped in light as if with a garment” (Psalms 104:2), and you say it to me in a whisper? This is bewildering.’ He said to him: ‘Just as I heard it in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded this4The exposition of Rabbi Shimon ben Yehotzadak in the previous paragraph. in public, it would not have been possible to say it.

Beforehand, what would they say?5How did they expound the verse before having heard Rabbi Shimon’s exposition? Rabbi Berekhya said in the name of Rabbi Yitzḥak: It is from the site of the Temple that the light was created. That is what is written: “And behold, the glory of the God of Israel was coming from the direction of the east…[and the earth shone with His glory]” (Ezekiel 43:2). And his glory is nothing other than the Temple, just as it says: “Throne of glory, exalted from the first, the place of our Temple…” (Jeremiah 17:12).

Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot.6Hence the two positive expressions: “light” and “good.”

“God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’7Regarding Leviticus, the double expression indicated the multiplicity of halakhot.

Why does Deuteronomy, which is just like Leviticus, not have a the double expressionof light? He said to them: ‘In its regard, too, it said a second word.’8The verse corresponding to Deuteronomy also contains two positive expressions, “light” and “good.”

“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then?9Since it does not illuminate the world at any time.

It was stored away, and is designated for the righteous for the future, as it is stated: “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). This is bewildering:10The verse just cited, which refers to the shining of the great light of Creation for seven days. “Seven [days]”? Are they not three?

Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast.11He says this even if his preparations are for only one or two of the seven days. Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them.

“God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4). “God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].”

Rabbi Yehuda bar Rabbi Simon said: He set it aside12Vayavdel (“He distinguished”) can also mean He set aside. for Himself.13As it is said (Daniel 2:22): “Light dwells with Him.” The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son. “God called the light, Day, and to the darkness He called Night.

It was evening and it was morning, one day” (Genesis 1:5). Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense.14Unlike the previous explanations. This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night.

They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’

So, too, “God called the light, Day”15This can also be translated: “God called out to the light: Day [will be your realm].” – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is?

This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them]. “God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.”16Regarding darkness, the pronoun “He” is used instead of God’s name.

Rabbi Yehuda bar Simon said: It is not written here "Let there be evening," but rather "And there was evening" (Genesis 1:5). From this we learn that an order of times existed before this. Rabbi Abbahu said: this teaches that the Holy One, blessed be He, would create worlds and destroy them, until He created these, and He said: These please Me; those did not please Me. Rabbi Pinhas said: the reasoning of Rabbi Abbahu is from "And God saw everything that He had made, and behold, it was very good" (Genesis 1:31), as if to say: These please Me; those did not please Me.

Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand.17Even before the creation on the fourth day of the sun and the moon, which are the conventional means of marking time. “It will be evening” would have meant that on the first few days, it was noted that later on there would be evening and morning.

Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me.18“Behold” implies that there was a new, improved situation that had not been there before.

Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked.

“God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day”19Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.? – the Holy One blessed be He gave to them [to Israel] one [unique] day.

Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light.20The creations on the first day were more significant than the others, and in that sense it is unique. Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him.21It was the only day on which God was truly “one,” as on the second days there were already angels.

This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water;22This is what God did on the second day (Genesis 1:6–7). He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4).

Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two23The seraphim had six wings, using two of them for flight (Isaiah 6:2). it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle.

Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]:24Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti. “who is with Me [mi iti]?” Who was partner with Me in creation of the world?

Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One blessed be He desired to enter into a partnership with the creations below.25To have his Divine Presence rest among His creations. Either way, it [the wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally, it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One, second, third?’

This is bewildering.26The explanation is that “one day” is an allusion to the one God, who attached His name to the day when the creation of the world began to show His desire to be together with them. When did the Holy One blessed be He repay them?27By altering the proper wording of the numbering of days, it is as if God owed them something. It was later, at the establishment of the Tabernacle, as it is stated: “The one who presented his offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the world.

The Holy One blessed be He said: ‘It is as though I created the world on that day.’28It was on that day, which was the day the Tabernacle was erected, on the first of Nisan (Exodus 40:17), when God’s original desire was realized and His Divine Presence rested among His creations below.. It was taught: That day was conferred with ten crowns. It was the first day of the act of Creation;29It was a Sunday, the first day of the week. the first day for [years of] kings;30The years of Jewish kings are counted from the first of Nisan. the first day for the princes;31The princes’ offerings were presented for the dedication of the altar. the first day for the priesthood;32Aaron and his sons began to serve as priests after the Tabernacle was dedicated.

Moses had filled that role during the preceding seven days of Inauguration. the first day for the Divine Presence [on earth], as it is stated: “They shall craft a sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing;33The Priestly Benediction. the first day for sacrificial service; the first day for the prohibition of improvised altars; the first day for slaughtering [sacrifices] in the north;34Offerings of the most sacred order were to be slaughtered in the north of the courtyard. and the first day for descent of fire [from heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).

“God said: Let there be a firmament in the midst of the water, and let it divide between water and water” (Genesis 1:6). “God said: Let there be a firmament” – it is written: “He roofs His upper chambers with water” (Psalms 104:3). The way of the world is that a flesh-and-blood king builds a palace and roofs it with stones, wood, and earth. But the Holy One blessed be He is not so, He roofed His world only with water, as it is stated: “He roofs His upper chambers with water.”

"And God said: Let there be a firmament in the midst of the waters" (Genesis 1:6). The Rabbis said it in the name of Rabbi Chanina, and Rabbi Pinchas and Rabbi Yaakov son of Rabbi Avin in the name of Rabbi Shmuel bar Nachman: At the moment the Holy One, blessed be He, said "Let there be a firmament in the midst of the waters," the middle drop congealed, and the lower heavens and the heaven of heavens above were made. Rav said: On the first day their substance was moist, and on the second day it congealed. "Let there be a firmament" let the firmament grow firm. Rabbi Yehuda son of Rabbi Simon said: Let a patch be made for the firmament, just as you say, "And they beat the gold into thin plates" (Exodus 39:3). Rabbi Chanina said: Fire went forth from above and licked the surface of the firmament. Rabbi Yochanan, when he would reach this verse, "By His breath the heavens were made fair" (Job 26:13), would say: Rabbi Chanina taught me this well. Rabbi Yudan son of Rabbi Shimon said: Fire went forth from above and scorched the surface of the firmament. Rabbi Berekhya in the name of Rabbi Abba bar Kahana said: The work of creation came to teach about the giving of the Torah, and ended up learning from it, "As when the melting fire burns" (Isaiah 64:1). When did the fire divide between the upper and the lower waters? Was it not at the giving of the Torah? I wonder. Yet so it was at the creation of the world.

“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens and the upper highest heavens came about. Rav said: Their substance on the first day1When God “created the heavens” (Genesis 1:1). was damp, and on the second day they congealed.

“Let there be a firmament” – let the firmament harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia], as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said: Fire emerged from on High and passed over the surface of the firmament.2Drying it, in accordance with the opinion of Rav. When Rabbi Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he would say: Rabbi Ḥanina taught me well.

Rabbi Yudan ben Rabbi Shimon said: The fire emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting fire” (Isaiah 64:1)3The verse is speaking of the giving of the Torah, and describes that day as being like another day, one of fire splitting something in two. – when did fire split between what was above and what was below, was it not at the giving of the Torah?4And the verse compares that day to another day, one of a splitting fire – namely, the day of the creation of the heavens. That is a rhetorical question. So it was at the creation of the world.

Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them. Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament.

But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp.5The wick does not stand on the bottom of the lamp, but is suspended above it, as it were, by the oil. And its fruits are rainwater.6The upper waters produce rain, but, as when a tree produces fruit, they are not depleted by the rainfall.

A certain Samaritan asked Rabbi Meir, saying to him: ‘Is it possible that the upper waters are suspended by the word of God?’ He said to him: ‘Yes.’ He said to him: ‘Bring me a tube with water.’ He brought him a tube with water.

He placed a gold plate on top if it, and the water did not stay in place;7It spilled out of the bottom of the tube. [he placed] a silver plate, and the water did not stay in place. When he put his finger on top of it, the water stayed in place. He said to him: ‘You are placing your finger there.’ He said to him: ‘If I am flesh and blood and my finger can suspend the water, the finger of the Holy One blessed be He, all the more so.’

Thus, the upper waters are suspended by the word of God. He [the Samaritan] said to him: ‘Is it possible that the One in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), would speak to Moses from between the two staves of the Ark [in the Tabernacle]?’ He said to him: ‘Bring me large mirrors.’ He said to him: ‘Look at your reflection in them.’

He saw that it [his reflection] was large. He said to him: ‘Bring me small mirrors.’ He brought him small mirrors. He said to him: ‘Look at your reflection in them.’

He saw that it was small. He said to him: ‘If you, who are flesh and blood, are able to change yourself into anything you wish, the One who spoke and made the world come into being, blessed be He, all the more so.’ Thus, when He wishes, “do I not fill the heavens and the earth,” and when he wishes He speaks to Moses from between the two staves of the Ark. Rabbi Ḥanina bar Isi said: At times, the world and its contents cannot contain the glory of his Godliness; at other times He speaks with a person from between the hairs of his head.8Sometimes God’s presence is concentrated into such a small area that it is comparable to the space between hairs.

That is what is written: “The Lord answered Job from the tempest [hase’ara]” (Job 38:1) – from between the hairs [saarot] of his head. He further asked him, saying to him: ‘“The stream of God9The source of rainwater. is full of water” (Psalms 65:10) – [it has rained] since the six days of Creation and yet nothing is missing?10The stream is still called “full.” This is bewildering.’ He said to him: ‘Go take a bath, and weigh yourself before you go in [to the bathhouse] and after you have gone in.’11After you have bathed.

He went. When he came out and weighed himself he was missing nothing. He said to him: ‘All the perspiration that you excreted, did it not come out of you?’ He said: ‘Yes.’

He said to him: ‘If you, who are flesh and blood, nothing was missing from your fount, from the fount of the Holy One blessed be He, all the more so.’ Thus, “the stream of God is full of water” – [it has rained] since the six days of Creation and nothing is missing. Rabbi Yoḥanan said: The Holy One blessed be He took all of the primordial waters and situated them half in the firmament and half in the ocean. That is, “the stream [peleg] of God is full of water” – half [palga].

The firmament is similar to a pool of water and above the pool is a dome. Because of the pool there is condensation of thick drops, and they descend into the salt water but do not intermingle. Rabbi Yona said: Do not wonder; the Jordan passes through the Sea of Tiberias but does not intermingle [with its water]. There is miraculous process involved in this matter.12The matter of rainfall.

When a person sifts wheat or stubble in a sieve, before they fall two or three fingerbreadths they are already intermingled, but these [raindrops] travel a distance of several years and do not intermingle with one another. Rabbi Yudan ben Rabbi Shimon says: He rains them down by measure, as it is stated: “For He deducts [yigara] drops of water” (Job 36:27), just as it says: “It will be deducted [venigra] from your valuation” (Leviticus 27:18).13All deduction is by measure.

The thickness of the earth is equivalent to the thickness of the firmament, as it is stated: “It is He who sits over the circuit [ḥug] of the earth…” (Isaiah 40:22), “in the circuit [ḥug] of the heavens He makes His way” (Job 22:14) – the words ḥug ḥug provide a verbal analogy.14Establishing a comparison between the earth and the heavens. Rav Aḥa said in the name of Rabbi Ḥanina: It is like a sheet of metal.15The firmament is not as thick as the earth; rather it is extremely thin.

Rabbi Yehoshua bar Rabbi Neḥemya said: It is approximately two or three fingerbreadths [thick]. Rabbi Shimon ben Pazi said: The upper waters contain approximately thirty kesustas16A certain measure of volume. more than the lower – “and let it divide between water and water [lamayim]” – lamed equals thirty.17The numerical value of lamayim is thirty more than the numerical value of mayim. The Rabbis say: It is half and half.

“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7). “God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6).18The verb “made” is employed in reference to something formed by the word of God.

Why is “that it was good” not written regarding the second day?19As it is regarding all the other days of Creation. Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday. Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.”

Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so. Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed.20Only on the third day did the water assume its final form (Genesis 1:9). That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day.

A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh.

You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day.

Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water].21Because of his wrongful actions at the Waters of Meriva (Numbers 20:12–13).

That is why “that it was good” is not written regarding it. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’

“God called the firmament heavens. It was evening and it was morning, a second day” (Genesis 1:8). “God called the firmament heavens [shamayim]” – Rav said: [The word indicates] fire [esh] and water [mayim]. Rabbi Abba bar Kahana said in the name of Rav: The Holy One blessed be He took fire and water and integrated them with one another, and from them the heavens were made.

Alternatively, shamim is written,22The letters of shamayim can also be read shamim. as they assess [shamim] the actions of the people. If they merit, “the heavens declare his righteousness” (Psalms 97:6); if not, “the heavens reveal his iniquity” (Job 20:27). Another matter, shamayim – because the creations wonder [mishtomem] in their regard, saying: ‘Of what do they consist? Are they of fire, are they of water?

It is a wonder.’ Rabbi Pinḥas said in the name of Rabbi Levi: He [God] came and settled it: “He roofs His upper chambers with water” (Psalms 104:3); that is, they are of water. [Another interpretation: The word indicates] dyes [samim] – just as with dyes, some are green, some are red, some are black, and some are white, so, too, the heavens, at times they are green, at times they are red, at times they are black, and at times they are white.

Rabbi Yitzḥak said: “Shamayim” – sa mayim, bearing water.23The upper waters are on top of the heavens. It is analogous to milk that was placed in a bowl. Until a drop of rennet falls into it, it is loose. When one drop of rennet falls into it, it congeals and becomes set [omed].

So, too, “The pillars [amudei] of heaven were loose” (Job 26:11) – the heavens became set when He put His rennet in them, “and it was evening and it was morning, a second day.”24This took place on the second day. This is in accordance with what Rav said: They were moist on the first day and congealed on the second day.