Bereshit Rabbah Reader

"And God said, Let the waters be gathered together" (Genesis 1:9). It is written, "At Your rebuke they flee, at the sound of Your thunder they hasten away" (Psalms 104:7). Rabbi Berekhiah in the name of Rabbi Abba bar Ami said: a measure shall be made for the waters, as you say, "and a measuring line shall be stretched out over Jerusalem" (Zechariah 1:16). Rabbi Abba bar Kahana in the name of Rabbi Levi said: the Holy One, blessed be He, said: Let the waters be gathered for Me, in expectation of what I am destined to do with them. A parable: like a king who built a palace and settled mute people within it, and they would rise early and inquire after the king's welfare by gesture, by finger, and by signs. The king said: If these were articulate, how much more so would they praise Me! This is a wonder. The king settled in it articulate dwellers. They rose up and seized hold of the palace, saying: This palace is not the king's, it is ours. The king said: Let the palace return to what it was. So too, from the beginning of the world's creation the praise of the Holy One, blessed be He, ascended only from the waters. This is what is written, "More than the voices of many waters, mighty breakers of the sea" (Psalms 93:4). And what were they saying? "The LORD on high is mighty" (Psalms 93:4). The Holy One, blessed be He, said: If these, which have neither mouth nor utterance nor speech, yet behold they praise Me, when I create man, how much more so! The generation of the Flood arose and rebelled against Him; the generation of Enosh arose and rebelled against Him; the generation of the Dispersion rebelled against Him.

“God said: Let the water under the heavens be gathered to one place, and let the dry land appear, and it was so” (Genesis 1:9). “God said: Let the water…be gathered [yikavu]” – it is written: “At Your rebuke they fled; at the sound [of Your thunder they rushed away]” (Psalms 104:7). Rabbi Berekhya said in the name of Rabbi Abba bar Ami: Let a set measure be established for the water, as it says: “A plumb line [kav]1A kav is used for measurement in building. will be extended over Jerusalem” (Zechariah 1:16).

Rabbi Abba bar Kahana said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Let the water eagerly await [yekavu] for Me, for what I am going to do with it in the future.’ This is analogous to a king who built a palace and settled mute people in it. They would rise early and inquire regarding the king’s wellbeing with gestures, with fingers, and with kerchiefs. The king said: ‘If they could speak, would it not be even more so?’

This was a rhetorical question. The king then settled speaking residents in it. They rose and seized the palace and said: ‘This palace is not the king’s; it is ours.’ The king said: ‘Let the palace be restored to its previous state.’

So, from the beginning of the creation of the world the praises of the Holy One blessed be He would arise only from the water, as it is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on High” (Psalms 93:4). [God said:] ‘If these [waters] that have no ability to talk and speak, and yet they laud Me, when I create Man, all the more so.’ [But] the generation of the Flood arose and rebelled against Him, the generation of Enosh arose and rebelled against Him, the generation of the Dispersion arose and rebelled against Him.

The Holy One blessed be He said: ‘Let these [mankind] be expelled, and let those who had dwelled here before arise and come back.’ That is what is written: “The rain was upon the earth forty days and forty nights” (Genesis 7:12).

“To one place” – Rabbi Yudan in the name of Rabbi Levi, and Rabbi Berekhya in the name of Rabbi Yudan ben Rabbi Shimon say: The world in its entirety was all water, and you say “[gathered] to one place”? This is bewildering. It is analogous to ten inflated wineskins that were located in a hall. The king needed their space. What did he do to them? He untied them, let their air out, and removed them into a corner. So, the Holy One blessed be He trod upon the primordial waters2Pushing them down. and diverted them into the ocean. That is what is written: “Behold, He halts [ya’atzor]3Ya’atzor can also mean He presses. the water and it dries…” (Job 12:15); “He treads on the crests of the sea” (Job 9:8).

Rabbi Levi said: The waters said to one another: ‘Let us go and fulfill the command of the Holy One blessed be He.’ That is what is written: “The rivers raise, Lord; the rivers raise their voices. [The rivers boost their towering waves [dokhyam]]” (Psalms 93:3). Rabbi Levi said: [They exclaimed:] ‘Via the sea [derekh yam], via the sea.’ Rabbi Abba bar Kahana said: ‘To such-and-such place [dukhta], to such-and-such corner, such-and-such waves.’

Rav Huna said: ‘To this sea [hadakh yama], to this sea.’ Rabbi Yehoshua bar Ḥanina said: ‘To water channels [dukhsa yam], to water channels.’ Rabbi Elazar said: The sea absorbed them, just as you say: “Have you entered into the depths of the sea?” (Job 38:16) – within the boundaries of the sea. The Rabbis say: [The waters exclaimed:] ‘We are pressed down [dokhim], receive us.

We are broken [medukhanim], receive us.’ Rabbi Yehoshua ben Rabbi Neḥemya said: The water would ascend mountains and descend depths until it reached the ocean. That is what is written: “They rose to the mountains, descended [in the valleys to the place You established for them]” (Psalms 104:8). What place did You establish for them?

This is the ocean. Rabbi Abahu expounded: The ocean is higher than the entire world, and the whole world in its entirety drinks from its water.

Rabbi Levi said: Some of the expounders, like ben Azai and ben Zoma, expounded: The voice of the Holy One blessed be He became a guide for Moses, when he said to him: “Ascend to Mount Avarim” (Deuteronomy 32:49). The voice of the Holy One blessed be He became a guide for the water. That is what is written: “The voice of the Lord is on the water” (Psalms 29:3). Rabbi Berekhya said: The lower waters separated from the upper only with weeping [bekhiya].

That is what is written: “He dams the depths of [mibekhi] the rivers” (Job 28:11). Rabbi Tanḥum derives it from here: “He makes the earth with His might…. At the sound [kol] of His placement of a multitude of water [in the heavens]” (Jeremiah 10:12–13), and kol is nothing other than weeping, just as it says: “So said the Lord: A voice [kol] is heard in Rama, ]wailing, bitter weeping[” (Jeremiah 31:15).

Rabbi Yoḥanan said: The Holy One blessed be He stipulated a condition with the sea [upon its creation] that it should split before Israel. That is what is written: “The sea returned to its power [le’eitano]” (Exodus 14:27), in accordance with its condition [litna’o] that He stipulated with it. Rabbi Yirmeya ben Elazar said: It is not only with the sea alone that the Holy One blessed be He stipulated, but with everything that was created during the six days of Creation.

That is what is written: “My hands stretched the heavens and commanded all their host” (Isaiah 45:12) – right from when “My hands stretched the heavens,” “I commanded all their host.” I commanded the sea that it should split before Israel. I commanded the heavens and the earth that they should be silent before Moses, as it is stated: “Listen, the heavens, and I will speak, and the earth will hear the sayings of my mouth” (Deuteronomy 32:1).

I commanded the sun and the moon that they should stand still before Joshua, as it is stated: “Sun, stand still at Givon; [and Moon, in the Valley of Ayalon]” (Joshua 10:12). I commanded the ravens that they should sustain Elijah, as it is stated: “The ravens would bring him bread and meat…” (I Kings 17:6). I commanded the fire that it should not harm Ḥananya, Mishael, and Azarya. I commanded the lions that they should not harm Daniel.

I commanded the heavens that they should open before Ezekiel, as it is stated: “The heavens opened…” (Ezekiel 1:1). I commanded the fish that it should spew out Jonah, as it is stated: “The Lord said to the fish, and it spewed out Jonah” (Jonah 2:11).

Rabbi Elazar said: At the beginning of the creation of the world, the Holy One blessed be He decreed: “Let the water…be gathered.” Why [is it written:] “He calls the water of the sea” (Amos 5:8), “He calls the water of the sea” (Amos 9:6) twice? Once for the generation of the Flood and once for the generation of Enosh.4The implied question is: Since God decreed at creation that the waters should be limited to one place, how is it that they subsequently came back and covered the earth? (see Devarim Rabba 10:2).

It is because: “God acted so they would be in fear of Him” (Ecclesiastes 3:14). This is analogous to a province that rebelled against the king. The king sent a powerful legion and surrounded it so that the residents of the province would see it and be in fear of him. So, why is it that: “He heaps together the water of the sea”? (Psalms 33:7).

It is so “the entire earth would be in fear of the Lord…” (Psalms 33:8).5The water was gathered together into one place so that men would see it and be in fear that it may come back and cover them.

The way of the world is that a person empties a full vessel into an empty vessel. Can one, perhaps, pour a full vessel into a full vessel? The world in its entirety is all water, and yet you say “to one place”? But from here [we see] that a smaller space was able to contain a greater amount [than its size].

Kohelet and in Vayikra Rabba 19:9>. Similarly, “Moses and Aaron gathered the assembly [to the front of the rock]” (Numbers 20:10). It [the front of the rock] was the size of a small sieve, and yet all of Israel was standing before it? But from here [we see] that a smaller space was able to contain a greater amount [than its size].

Similarly, “the Lord said to Moses and Aaron: Take for yourselves [cupped handfuls of soot of a furnace]” (Exodus 9:8). Rav Huna said: Did Moses’s cupped hand hold eight clenched handfuls? This is bewildering. A cupped handful and a clenched handful are not the same; a cupped handful holds twice as much as a clenched handful.6God told Moses and Aaron (two people) to take “handfuls”, in the plural, indicating two handfuls each, totaling four handfuls, each handful being equal to two clenched handfuls, for a total of eight.

And it is written: “Moses threw it” (Exodus 9:8).7And to throw powerfully one must use one hand. It emerges, then, that the cupped hand of Moses held eight clenched handfuls. But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Similarly, Rabbi Yosei bar Ḥalafta said: “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18), and yet all of Israel could stands inside of it?8See Leviticus 8:3.

This is bewildering. But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Similarly, “Joshua said to the children of Israel: Come here…” (Joshua 3:9). Rav Huna said: He had them stand up between the two staves of the Ark.

Rabbi Ḥama bar Ḥanina said: He had them all lean on one another between the two staves of the Ark. Rava said: He crowded them between the two staves of the Ark. Joshua said to them: ‘From the fact that the two staves of the Ark was able to contain you all, you may know that the Divine Presence of the Holy One blessed be He is in your midst.’ That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10).

This was so in Jerusalem, too, as we learned: They stood crowded, but prostrated themselves spaciously.9Yoma 21a. Rabbi Shmuel ben Rabbi Ḥana said in the name of Rabbi Aḥa: There were four cubits for each person to occupy, and a [further] cubit on each side so that none of them would hear the prayer of the other. This will be so in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered into it” (Jeremiah 3:17).

Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him sitting and expounding this verse: “At that time, they will call Jerusalem the Throne of the Lord, [and all the nations will be gathered into it].” He said to him: ‘Can Jerusalem contain the Throne of the Lord?’10And all the nations. He said to him: ‘The Holy One blessed is He will say to it: Expand and extend and receive your populations.’

That is what is written: “Expand the place of your tent” (Isaiah 54:3). Why? “For you will spread out right and left…” (Isaiah 54:3).

“God called the dry land Earth, and the gathering of the waters He called Seas, and God saw that it was good” (Genesis 1:10). “God called the dry land Earth [eretz].” Why was it called eretz? It is because it hastened [ratzeta] to perform the will of its Maker.11By beginning to expand.

Rabbi Natan in the name of Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak said: “I am God Almighty [shadai]” (Genesis 17:1) – I am the One who [she] said to the heavens and the earth: Enough [dai]. Had it not been so, they would have continually stretched out until now. “And the gathering of the waters He called Seas” – Rabbi Yosei ben Rabbi Ḥalafta said: Is it not only one sea?12“The gathering of waters” is in the singular, indicating that the verse is referring to one body of water.

Why does the verse state “Seas”? However, the taste of a fish that comes up in Akko is not similar to one that comes up in Sidon or one that comes up in Spain.13Even in a single body of water (the Mediterranean), there are several distinct sections.

“God said: Let the earth sprout grass, vegetation yielding seed, and fruit trees bearing fruit in their kind, in which there is its seed, upon the earth, and it was so” (Genesis 1:11). “God said: Let the earth sprout grass” – it is taught in the name of Rabbi Natan: There were three who were brought to judgment, but there were four who emerged liable. They are as follows: Adam, Eve, and the serpent were brought to judgment, and the ground was cursed along with them, as it is stated: “Cursed is the ground on your account” (Genesis 3:17) – it will produce for you cursed items, such as gnats, flies, and fleas.

Rabbi Yitzḥak said: Even these are beneficial.14Even bugs serve a purpose in the world. Thus, the earth’s curse had a silver lining. See Bereshit Rabba 20:8. Why was it cursed?

Rabbi Yehuda ben Rabbi Shalom and Rabbi Pinḥas, Rabbi Yehuda ben Rabbi Shalom said: Because it violated its command, as the Holy One blessed be He said to it: “Let the earth sprout grass, [vegetation yielding seed, and fruit trees bearing fruit in their kind]” – just as the fruit is edible, so should the tree be edible. But, it [the earth] did not do so, but rather, “The earth produced grass…[and trees bearing fruit]” (Genesis 1:12) – the fruit is edible but the tree is not edible.

Rabbi Pinḥas said: [On the contrary,] it did even more than it was commanded, taking the initiative in fulfilling the will of its Creator. “Trees bearing fruit” – even the non-fruit trees produced fruit. According to the opinion of Rabbi Yehuda ben Rabbi Shimon, all is well, but according to Rabbi Pinḥas, why was it [the earth] cursed? The explanation is that it is like a person who says [when cursing someone]: Cursed be the breasts from which this person nursed.15The earth was the provider of sustenance for mankind, so it was cursed as part of their curse.

“It was evening and it was morning, a third day” (Genesis 1:13). “It was evening and it was morning, a third [shelishi] day” – it was the day on which warriors were created,16The groundwork was laid for warriors to wage war. The earth was created on this day, and that includes iron. as it says: “Warriors [shalishim] and nobles, all of them riding horses” (Ezekiel 23:23). When iron was created, the trees began trembling. But it said to them: ‘Why are you trembling? If no wood of yours enters me none of you will be harmed.’17Without a wooden handle, the axe is useless against trees.

“God said: Let there be lights in the firmament of the heavens to distinguish between the day and the night; let them be for signs, for appointed times, for days, and years” (Genesis 1:14). “God said: Let there be lights” – Rabbi Yoḥanan began: “He made the moon for appointed times” (Psalms 104:19). Rabbi Yoḥanan said: It was only the sun that was created to illuminate.1“Let there be” (yehi) is in the singular.

If so, why was the moon created? For the appointed times, in order to sanctify New Moons and years according to its calculation. Rabbi Shilo of Kefar Tamarta said in the name of Rabbi Yoḥanan: Even though “He made the moon for the appointed times,” “the sun knows its setting” (Psalms 104:19) – [the month is counted only] from the time that “the sun knows its setting.” One does not count [the months] by the moon until after the sun has set.2If the astronomical new moon takes place during the day, the calendric New Moon is not fixed on that day, but only upon the next setting of the sun, which is the start of the following day.

Yusti Ḥavra said in the name of Rabbi Berekhya: It says: “They traveled from Rameses in the first month, on the fifteenth day of the month” (Numbers 33:3).3The Sages had a tradition that the astronomical new moon of the month of the Exodus was after noon on a Wednesday, and that the Exodus took place two weeks later, on a Thursday. If you count according to the moon,4The visibility of the moon. Since the astronomical new moon was on Wednesday afternoon, the moon would not be visible until Thursday night. until now, there had been only fourteen sunsets.5If the calendric New Moon had been counted from the first visibility of the moon on Thursday night, the Exodus (on a Thursday) would have taken place after only fourteen sunsets, not fifteen.

That is, it would be called the fourteenth of the month, not the fifteenth. And furthermore, if the calendric New Moon would have begun on the day of the astronomical new moon (Wednesday), the Exodus would have been on the sixteenth. [We see] then that one counts for the moon only after the sun sets.6The calendric New Moon is counted from the sunset following the astronomical new moon, that being Wednesday night for the month of the Exodus.

Accordingly, the Exodus itself occurred on the fifteenth. Rabbi Azarya said in the name of Rabbi Ḥanina: It was only the sun that was created to illuminate. If so, why was the moon created? It is that it teaches that the Holy One blessed be He foresaw that the idolaters were destined to make them [the sun and the moon] into gods.

The Holy One blessed be He said: If even when they challenge one another,7By both being present together in the sky. the idolaters make them into gods, had there been only one [luminary], all the more so.8The moon was created in order to diminish the inclination to treat the sun as a deity. Rabbi Berekhya said in the name of Rabbi Simon: Both of them were created to illuminate, as it is stated: “They shall serve as lights” (Genesis 1:15); “God set them in the firmament of the heavens [to illuminate upon the earth]” (Genesis 1:17).

“Let them be for signs” – these are Shabbatot; “and for appointed times” – these are the three pilgrimage festivals; “for days” – these are New Moons; “and years” – this is the sanctification of years.9The determination by a religious court when a new year should begin.

“The day is Yours, night is Yours, as well” (Psalms 74:16) – the day lauds You and the night lauds You. Just as the day is in Your domain, so the night is in Your domain. When You perform miracles for us during the day, “the day is Yours,” and when You perform miracles for us at night, “night is Yours, as well.” When You perform miracles for us during the day, we recite songs to You during the day.

When You perform miracles for us at night, we recite songs to You at night. You performed miracles for us during the day and we recited songs to You during the day: “Deborah and Barak son of Avinoam sang on [that] day…” (Judges 5:1). You performed miracles for us at night and we recited song to You at night: “The song will be for you, like the night of the consecration of the festival” (Isaiah 30:29).

To You it is appropriate to recite songs during the day; to You it is appropriate to recite songs at night. Why? “You founded light and the sun” (Psalms 74:16). And You made the two lights, as it is stated: “God made the two great lights…” (Genesis 1:16).

Rabbi Yudan in the name of Rabbi Tanḥum ben Rabbi Ḥiyya and Rabbi Pinḥas in the name of Rabbi Simon said: After He calls them [both] great, He goes ahead and diminishes them, [saying] “The greater light to rule the day, and the lesser light to rule the night”? (Genesis 1:16). This is bewildering. But it is because one of them entered into the realm of its counterpart.10The moon encroached upon the realm of the sun, as it is visible at times during the day.

For this reason its light was diminished. Rabbi Pinḥas said: Regarding all the [holiday] offerings it says: “One goat as a sin offering” (Numbers 29:5), but regarding the New Moon it is written: “One goat as a sin offering for the Lord” (Numbers 28:15). The Holy One blessed be He said [as it were]: Bring atonement on My behalf for having diminished the moon, as it is I who caused it to enter into the realm of its counterpart.

Now, if this one that entered [into its counterpart’s realm] with permission was diminished by Scripture, one who enters [his neighbor’s realm] without permission, all the more so. Rabbi Levi said in the name of Rabbi Yosei bar Ilai: It is only proper for the greater [older] one to count by the greater thing, and the smaller [younger] one to count by the lesser thing. Esau counts [its years] by the sun, which is the greater, and Jacob counts [its years] by the moon, which is the lesser.

Rav Naḥman said: And this is a good portent. Esau counts by the sun, which is the greater. Just as the sun has dominion during the day and has no dominion at night, so Esau has a share in this world and has no share in the World to Come. Jacob counts by the moon, which is lesser.

Just as the moon has dominion during both night and day, so Jacob has a share in both this world and in the World to Come. Rav Naḥman said: As long as the light of the greater one is in existence, the light of the lesser one is not discernible. When the light of the greater one recedes, the light of the lesser one is discernible. So, too, as long as the light of Esau is in existence, the light of Jacob is not discernible.

When the light of Esau will recede, the light of Jacob will be discernible. That is what is written: “Arise, shine, for your light has come…. For, behold, the darkness will cover the earth, [and thick darkness the peoples, but upon you the Lord will shine and His glory will be seen upon you]” (Isaiah 60:1–2).

“And the stars” (Genesis 1:16) – Rav Aḥa said: This is analogous to a king who had two stewards, one ruled [only] over the city and one ruled over the [rest of the] province. The king said: ‘Since this one diminished himself [and consented] to be ruler over the city, I decree concerning him that whenever he goes out, a large crowd should go out with him, and when he enters, the city council and the multitudes should enter with him.’

So, the Holy One blessed be He said: ‘Since the moon diminished itself to rule at night, I decree concerning it that when it goes out, the stars should go out with it, and when it goes in,11When it sets. the stars should go in with it.’ Similarly, “the name of his brother was Yoktan” (Genesis 10:25) – Rabbi Aḥa said: Why was he named Yoktan? It is because he would minimize [maktin] his affairs.12He was humble.

What did he merit? He merited producing thirteen great families.13See Genesis 10:26–29. Now, if Yoktan14Who was the younger brother (Genesis 10:25). received this because he minimized his affairs, if an important man minimizes his affairs, all the more so. Similarly, “Israel extended his right hand, and laid it on the head of Ephraim, who was the younger” (Genesis 48:14) – Rabbi Ḥonya said: Do we not know from the accounts of the births that he was the younger?

What, then, is “who was the younger [tza’ir]”? It is because he would minimize [matzir] his affairs. What did he merit? He merited the birthright.

Now, if the young one merited the birthright because he minimized his affairs, an older person who minimizes his affairs, all the more so. This is astounding.15It is astounding how great the power of humility is.

“God set them in the firmament of the heavens to illuminate upon the earth” (Genesis 1:17). “God set them in the firmament of the heavens” – Rabbi Yoḥanan said: Three items were given as a gift [matana] to the world: The Torah, the lights, and the rains. The Torah, from where is it derived? It is as it is stated: “He gave [vayiten] to Moses [the two tablets of Testimony]” (Exodus 31:18).

The lights, from where is it derived? It is as it is stated: “God set [vayiten] them in the firmament of the heavens.” The rains, from where is it derived? It is as it is stated: “I will provide [venatati] your rains in their seasons” (Leviticus 26:4).

Rabbi Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: Peace, as well, as it is stated: “I will grant [venatati] peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Rabbi Neḥemya said: Salvation, as well, as it is stated: “You have given [vatiten] me the shield of Your salvation” (Psalms 18:36). Rabbi Tanḥuma said: The Land of Israel, as well, as it is stated: “He gave [vayiten] them the lands of the nations…” (Psalms 105:44).

Some say, vengeance against Edom, as well, as it is stated: “I will set [venatati] My vengeance upon Edom…” (Ezekiel 25:14). The Rabbis say: Mercy, as well, as it is stated: “He situated [vayiten] them for mercy before their captors” (Psalms 106:46). Rabbi Yitzḥak bar Maryon says: Setting sail in the Great Sea, as well, as it is stated: “So said the Lord, who makes [noten] a way in the sea…” (Isaiah 43:16).

The Rabbis say: “Who makes a way in the sea” – from Shavuot until Sukkot;16Summertime, when the seas are generally calm. “and a path in mighty waters” (Isaiah 43:16) – from Sukkot until Hanukkah.17Autumn, when the seas consist of “mighty waters.” Rabbi Natan, son of the brother of Rabbi Ḥiyya bar Abba, was setting out to sea. He said to his brother: ‘Pray for me.’ He said to him: ‘What should I pray for you?

From when you bind up your lulav, bind up your feet.18Do not travel after Sukkot. If you enter a synagogue and hear them praying for rain,19A prayer that is recited from Sukkot onwards. do not rely on my prayer.’ Rabbi Yehoshua son of Rabbi Tanḥuma ben Rabbi Ḥiyya of Kefar Ḥanun was in Asia Minor. He wanted to set sail [after Sukkot].

A noblewoman said to him: ‘Are you setting sail on these days?’ She said this in astonishment. His father appeared to him in a dream. He said to him: ‘My son will go without burial, as it is stated: “Moreover, he has no burial”’ (Ecclesiastes 6:3). He heeded neither the words of this one nor the words of that one, and so it befell him.

Where are the orbs of the sun and the moon situated? They are in the second firmament, as it is stated: “God set them in the firmament of the heavens.” Rabbi Pinḥas said in the name of Rabbi Abahu: There is an explicit verse, and the members of the Great Assembly elaborated on it: “You, the Lord, alone, You made the heavens, the heaven of heavens, and all their host…” (Nehemiah 9:6). Where is all their host situated?

It is in the firmament that is above the heavens. From the earth to the firmament is a distance of five hundred years’ walk, and the thickness of the firmament is a distance of five hundred years’ walk, and from firmament to firmament is a distance of five hundred years’ walk. See how high it is. And we learned, on the first day of the summer solstice, there is no shade for any creature,20The sun is directly overhead. as it is written: “Nothing can shelter from its heat” (Psalms 19:7).

The orb of the sun has a sheath, as it is stated: “In a tent within, He placed the sun” (Psalms 19:5), and there is a pool of water before it. When it emerges [from the sheath], the Holy One blessed be He mitigates its strength through that water so that it should not emerge and incinerate the world. But in the future, the Holy One blessed be He will strip it of its sheath and burn the wicked with it, as it is stated: “The day that is coming will burn them” (Malachi 3:19).

Rabbi Yanai and Rabbi Shimon both say: There will be no Gehenna [in the future];21On Judgment Day the wicked will not receive their punishment by fire in Gehenna. rather, there will be a [scorching] day that will burn up the wicked. What is the source? “For, behold, the day is coming, burning like a furnace…” (Malachi 3:19). The Rabbis say: There will be a Gehenna,22An actual fire. as it is stated: “The utterance of the Lord, for whom there is fire in Zion…” (Isaiah 31:9).

Rabbi Yehuda bar Ilai says: There will be neither a [scorching] day nor a Gehenna, but rather, a fire that emerges from the body of the wicked themselves and burns them. What is the source? It is as it is written: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you” (Isaiah 33:11). Rabbi Yehoshua bar Avin said: “The heavens will declare His beneficence” (Psalms 50:6) – in the future, the heavens will relate the beneficence that the Holy One blessed be He bestowed upon His world, in that He did not situate them in the first firmament. Had He situated them in the first firmament, no creature could have withstood the fire of the day.

Rabbi Levi said: There are three items whose sound travels from one end of the world to the other, and the creatures are in the middle but do not sense it. They are: The day,23The sun. the rains, and the soul at the moment that it leaves the body. The day, from where is it known? Rabbi Yehuda said: You believe that it [the sun] moves smoothly in the firmament, but actually it is like a saw sawing wood.

The rains, from where is it derived? Rabbi Levi said: “Depths call out to depths in the sound [of your waterways]” (Psalms 42:8). The soul at the moment that it leaves the body, from where is it derived? Because Rabbi Shmuel, brother of Rabbi Pinḥas ben Rabbi Ḥama, was dying in Tzippori, and his colleagues were sitting with him.24Rabbi Pinḥas’ colleagues were sitting with Rabbi Pinḥas.

A [humorous] matter came up and they began laughing. He said to them: How the soul of the brother of that man [the soul of my brother] is hewing cedars and hewing trees,25His soul is departing. and you are sitting and laughing and are oblivious to it.

“God set them in the firmament of the heavens” (Genesis 1:17) – how do the orbs of the sun and the moon set in the firmament? Rabbi Yehuda bar Ilai and the Rabbis, the Rabbis say: They go behind the Dome and below.26Circling the earth underneath it, reaching the east at sunrise. Rabbi Yehuda bar Ilai said: They go behind the Dome and above.27Circling back to east high above the Dome, which blocks out their light.

Rabbi Yoḥanan said: The statement of Rabbi Yehuda bar Ilai, who said: Behind the Dome and above, seems more correct during the summer, when the whole world is boiling and yet the springs are cold; and the statement of the Rabbis, who say: Behind the Dome and below, during the rainy season, when the entire world is cold and yet the springs are tepid.28The springs are warmed up by the sun, which circles under the earth at night.

Rabbi Shimon ben Yoḥai said: We do not know if they fly through the air, or if they move smoothly in the firmament, or if they follow their predetermined path. The matter is very difficult and it is impossible for people to ascertain it.

“And to rule during the day and at night, and to divide between the light and the darkness, and God saw that it was good” (Genesis 1:18). “And to rule during the day and at night” – Rabbi Ilfa said: If this is referring to the lights, is it not already stated: “The greater light to rule the day”? Genesis 1:16). Why, then, does the verse state: “And to rule during the day and at night”?

Rather, it is referring to the righteous, who exert control over the body that was created to illuminate during the day and the body that was created to illuminate at night. That is what is written: “The sun stood still, and the moon stopped, until the nation took vengeance against their enemies. Is it not written in the book of the upright?” (Joshua 10:13). What is the book of the upright?

It is the book of Abraham, Isaac, and Jacob.29Genesis. Why is it called the book of the upright? It is as it is written: “Let me die the death of the upright” (Numbers 23:10).30Where “upright” alludes to Abraham, Isaac and Jacob. Rabbi Ḥalafta applied it [this lesson] to here: “And to rule during the day and at night.”31As Rabbi Ilfa just said.

Rabbi Ḥanin in the name of Rabbi Shmuel applied it to the end of the book: “However, his younger brother [Ephraim] will be greater than he [Manasseh]” (Genesis 48:19). Is it possible to say this?32Manasseh’s descendants were more numerous than those of Ephraim (Numbers 26:34–37). Rather, this refers Joshua, who would descend from him [Ephraim], who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still.33And in that sense Ephraim was greater than Manasseh.

Rabbi Ḥanan in the name of Shmuel applied it to the end of the Torah, [where it is said of Joseph]: “A firstborn bull is his majesty…[he will gore the peoples together at the ends of the earth]” (Deuteronomy 33:17). Is it possible?34Is it possible that a king would arise from Joseph that would defeat kings throughout the world? No such king is recorded. Rather, this is Joshua, who would descend from him, and who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still.35Thereby becoming known to everyone in the world.

This is as Rabbi Shimon ben Yoḥai said: The book of Deuteronomy was like a standard for Joshua. When the Holy One blessed be He appeared to him, he found him sitting with the book of Deuteronomy in his hand. He said to him: ‘“Be strong” Joshua, “be courageous” Joshua, “this book of the Torah shall not depart…”’ (Joshua 1:6–8). He took him and showed him to the orb of the sun.

He [Joshua] said to it: ‘Just as I have not been still from [reading] this [book], so, you shall stand still before me.’ Thereupon, “The sun stood still, and the moon stopped” (Joshua 10:13). Rabbi Yitzḥak said: He said to it: ‘Wayward slave, are you not the acquired possession of my ancestor [Joseph]? Did my ancestor not see you in a dream: “Behold, the sun and the moon…[were prostrating themselves to me]”?’ (Genesis 37:9). Thereupon, “the sun stood still, and the moon [stopped].”

“God said: Let the water swarm with swarms of living creatures, and let birds fly above the earth on the face of the firmament of the heavens” (Genesis 1:20). “God said: Let the water swarm” – it is written: “There is none like You among the gods, Lord, and nothing akin to Your deeds” (Psalms 86:8). It is the usual way of the world that a mortal human fashions a form on dry land.1Using solids for raw material. But the Holy One blessed be He fashions a form in the water, as it is stated: “God said: Let the water swarm with swarms of living creatures.”

Yaakov of Kefar Nevorai once issued a ruling in Tyre that fish require ritual slaughter. Rabbi Ḥagai heard this and sent a message to him: ‘Come here to be flogged.’ He said to him: ‘Is a man who says a Torah concept to be flogged?’ He said to him: ‘From where in the Torah is this derived?’

He said to him: ‘From what is written: “God said: Let the water swarm with swarms of living creatures, and let birds fly above the earth” – just as a bird requires ritual slaughter, so, too, fish require ritual slaughter.’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where can you prove it to me?’ He said to him: ‘Bend over,2Assume the position for flogging. and I will prove it to you.

It is as it is written: “Will flocks and cattle be slaughtered for them and it suffice for them? If all the fish of the sea will be gathered for them, will it suffice for them?” (Numbers 11:22). “Will be slaughtered” is not written here [regarding fish], but rather, “will be gathered.”’ He said to him: ‘Strike your blows, beat your beating, as it is helpful in learning a lesson.’

Yaakov of Kefar Nevorai once issued a ruling in Tyre that it is permitted to circumcise the son of a non-Jewish woman3The father of the child being a Jew. on Shabbat. Rabbi Ḥagai heard this and sent a message to him: ‘Come here to be flogged.’ He said: ‘Is a man who says a Torah concept to be flogged?’ He said to him: ‘From where in the Torah is this derived?’

He said to him: ‘“They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18) – the family of the father is called family; the family of the mother is not called family.’4And since the child has a Jewish father he is Jewish and requires circumcision, even on Shabbat. He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where can you prove it to me?’

He said to him: ‘Bend over and I will prove it to you.’ He said: ‘If the son of a non-Jewish woman were to come to you and say: I want to become a Jew,5To undergo conversion, which includes circumcision. with the stipulation that I be circumcised on Shabbat or on Yom Kippur, would one desecrate it for him?6Circumcision involves a desecration of Shabbat. Is it not so that one desecrates Shabbat and Yom Kippur only for [circumcising] the son of an Israelite woman?’7It is permissible to circumcise a Jewish baby on his eighth day even if it falls on Shabbat.

He said to him: ‘From where do you derive this?’ [He said:] ‘It is from what is written: “Now, let us establish a covenant with our God to send away all the [non-Jewish] wives, and those born from them, according to the counsel of the Lord…”’ (Ezra 10:3). He said to him: ‘Rabbi, are you flogging me based on received Scripture?’8“Received Scripture” refers to any part of the Bible besides the Torah.

He said to him: ‘But is it not written there: “It shall be done in accordance with the Torah”?’ (Ezra 10:3). He said to him: ‘From which [verse in the] Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: “You shall not intermarry [with them]” (Deuteronomy 7:3). Why?

“Because he9Your non-Jewish son-in-law. will divert your son10Your grandson, borne by your daughter. from following Me” (Deuteronomy 7:4) – your [grand]son who comes from an Israelite woman is called your son, but your [grand]son who comes from a non-Jewish woman is not called your son.’11Therefore the Torah does not voice any concern about your non-Jewish daughter-in-law leading her son astray, as he is not considered Jewish.

He said to him: ‘Strike your blows, as it is helpful for absorbing [a lesson]; beat your beating, as it is helpful in learning a lesson.’

“And let birds fly” – it is the usual way of the world that a flesh-and-blood king builds a palace and settles occupants in the upper and lower levels. Does he, perhaps, do so in its air space? The Holy One blessed be He, however, settles occupants even in the air space, as it is written: “And let birds fly above the earth…”

“God created the great serpents and every living creature that crawls, with which the water swarmed by their species, and every winged bird in its kind, and God saw that it was good” (Genesis 1:21). “God created the…serpents [hataninim]” – Rabbi Pinḥas said in the name of Rabbi Aḥa: Taninim is written without a yod12Yod being the sign of the plural. – this is Behemoth and Leviathan, that have no mates. Rabbi Shimon ben Lakish said: Behemoth has a mate, but has no desire [to mate], as it is stated: “The sinews of its testicles are knotted” (Job 40:17). Rav Huna said in the name of Rav Matna: The peacock comes from a single white-colored drop,13Sperm. and yet it has three hundred and sixty-five colors, corresponding to the number of days in the solar year. Rabbi Yirmeya Kahana asked Rabbi Shimon ben Lakish: ‘One who crossbreeds sea animals, what is the halakha?’14It is forbidden to crossbreed animals (Leviticus 19:19). He said to him: ‘Also in their regard it is written: “By their species.”’15Alluding to the concept that different species should not be interbred. With this, ben Lakish spread out his net for Kahana.16He sought to stifle any further questions. Kahana raised an objection: ‘Is “by their species” not written regarding fish as well?’17That certainly does not allude to a halakha that they should not be interbred, as that is an impossible act. With this, Kahana spread out his net to trap Rabbi Shimon ben Lakish. How, indeed can this be done?18The mixing of two species of fish. Rabbi Yona said: ‘I can explain it regarding driving animals:19The Torah also forbids tying two different species together and forcing them to move along together (Deuteronomy 22:10). One brings two fish, a mairon and an asparon,20Two different species of fish. ties them together with reed-grass, and leads them along in the river or the sea. It is prohibited to do so, due to the prohibition of diverse kinds, as we learned:21Kilayim 8:2. The diverse kinds that were mentioned regarding driving them [together], may not be used to plow, to haul, or to pull together. Thus it is stated: “And every living creature that crawls, with which the water swarmed by their species”’ (Genesis 1:21).22Indicating that the prohibitions involving diverse species apply to sea life as well. “And every winged bird” (Genesis 1:21) – this is the peacock.

“God said: Let the earth produce the spirit of living beings by their species, animals, and crawling creatures, and beasts of the earth by their species, and it was so” (Genesis 1:24). “God said: Let the earth produce…” – Rabbi Elazar said: “The spirit of living beings” – this is the life spirit of Adam the first man.23Adam’s life spirit was created at this point, even before his physical body was formed.

“God made the beasts of the earth by their species, and the animals by their species, and every creature that crawls upon the ground by its species, and God saw that it was good” (Genesis 1:25). “God made the beasts of the earth by their species” – Rabbi Hoshaya Rabba said: This is the serpent. Rabbi Ḥama bar Hoshaya said: Regarding souls, it says four items,24“Let the earth produce the spirit of: (1) living beings by their species, (2) animals, and (3) crawling creatures, and (4) beasts of the earth by their species” – four spirits in all. but when they were actually created it says [only three items]: “The beasts of the earth by its species, and the animals by its species, and every creature that crawls upon the ground.”

This is bewildering. Rabbi said: [The extra spirit] refers to the demons, as the Holy One blessed be He created their souls, but when He was about to create their bodies, Shabbat [arrived and] became sanctified and He did not [have time to] create them. This is to teach you proper conduct from the demons: If a person has in his possession a precious object or a gem on the day before Shabbat just before dusk,25It is forbidden to carry anything outdoors on Shabbat. one says to him: ‘Cast it away from you,’26Rather than desecrate Shabbat by carrying it home. as [even] the One who spoke and brought the world into being was engaged in the creation of the world and created their souls [of the demons], but when He was about to create their bodies, Shabbat [arrived and] became sanctified, and He did not create them.

"And God said: Let us make man in our image, after our likeness" (Genesis 1:26). Rabbi Yohanan opened: "Behind and before You have formed me" and so forth (Psalms 139:5). Rabbi Yohanan said: If a person merits, he consumes two worlds, as it is stated: "Behind and before You have formed me"; and if not, he comes to give a judgment and an accounting, as it is stated: "And You have laid Your hand upon me" (Psalms 139:5). Rabbi Yirmeyah ben Elazar said: When the Holy One, blessed be He, created the first man, He created him as an androgyne, this is what is written: "male and female He created them" (Genesis 5:2). Rabbi Shmuel bar Nahman said: When the Holy One, blessed be He, created the first man, He created him with two faces, and He sawed him apart and made him with two backs, a back on this side and a back on that side. They objected to him: But is it not written, "And He took one of his ribs" (Genesis 2:21)? He said to them: It means one of his sides, just as you say: "And for the side of the Tabernacle" (Exodus 26:20), which we translate, And for the side of the Tabernacle, and so forth. Rabbi Tanhuma in the name of Rabbi Banayah, and Rabbi Berekhyah in the name of Rabbi Elazar said: When the Holy One, blessed be He, created the first man, He created him as a formless mass, and he lay stretched from one end of the world to the other, this is what is written: "Your eyes saw my unformed substance" and so forth (Psalms 139:16). Rabbi Yehoshua bar Nehemyah and Rabbi Yehudah bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From the east to the west, from where? As it is stated: "Behind and before You have formed me" and so forth (Psalms 139:5). From north to south, from where? As it is stated: "and from one end of the heavens to the other end of the heavens" (Deuteronomy 4:32). And from where do we know that he filled even the empty space of the world? As it is stated: "And You have laid Your hand upon me," just as you say: "Remove Your hand far from me" (Job 13:21). Rabbi Elazar said: "Behind" refers to the work of the first day, and "before" to the work of the last day. This accords with the opinion of Rabbi Elazar, for Rabbi Elazar said: "Let the earth bring forth a living soul after its kind" (Genesis 1:24), this is the spirit of the first man. Rabbi Shimon ben Lakish said: "Behind" refers to the work of the last day, and "before" to the work of the first day. This accords with the opinion of Rabbi Shimon ben Lakish, for Resh Lakish said: "And the spirit of God hovered upon the face of the waters" (Genesis 1:2), this is the spirit of the King Messiah, just as you say: "And the spirit of the LORD will rest upon him" (Isaiah 11:2). If a person merits, they say to him: You preceded the ministering angels. And if not, they say to him: A fly preceded you, a gnat preceded you, this worm preceded you.

“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.”1Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.

But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5).2The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous.

That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces,3That is, two conjoined bodies, male and female. and [subsequently] He sawed him in two4Separating the female part from the male part. and made [for] him two backs,5Where they had previously been joined together. a back here and a back there.

They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other.

That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem],6Aḥor and kedem can also mean “west” and “east.”

You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world?

It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21).7This line is misplaced here and belongs in section 1, as indicated there. Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last8The Hebrew text says “first,” but Rashi emends the text. day, and first [kedem] among the acts of creation on the last day.9Adam’s spirit was created as the first act of the last day, and his body was created as its final act.

This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2).

If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments.10As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).

Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12).

Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”

Rav Ḥama bar Ḥanina began: “Have you known this from [oldest times?]” (Job 20:4). Rav Ḥama bar Ḥanina said: This is analogous to a city that received its supplies by donkey drivers. They would ask one another:11The drivers entering the city would ask those departing from the city. ‘What is the price of grain in the province today?’ The Friday ones would inquire of the Thursday ones;12And they would adapt their sales in accordance with this information. the Thursday ones of the Wednesday ones; the Wednesday ones of the Tuesday ones; the Tuesday ones of the Monday ones; the Monday ones of the Sunday ones.

The Sunday one, whom would he ask? Would he not ask the businessmen of the city? Here, too, everything that was made on each day would ask one another: ‘What creations did the Holy One blessed be He create on your day?’ The sixth day would ask the fifth day, and so on until the first day.

Whom would it [the first day] ask? Is it not the Torah, that preceded the creation of the world? As Rabbi Shimon ben Lakish said: The Torah preceded the creation of the world by two thousand years. That is what is written: “I was with Him, as a protégé; [I was a delight day after day]”13The speaker is wisdom personified, that is, the Torah. (Proverbs 8:30), and the day of the Holy One blessed be He is one thousand years, as it is written: “As one thousand years in Your eyes are like yesterday” (Psalms 90:4). 14So “day after day” is two thousand years.

That is, “have you known this [from oldest times?]” (Job 20:4). The Torah knows what preceded the creation of the world. But you have license to expound only “from when man was placed upon the earth” (Job 20:4). Rabbi Elazar said, citing ben Sira:15Ben Sira 3:19–20.

“Do not seek what is too great for you, do not interrogate what is stronger than you, do not seek knowledge of what is hidden from you, and do not ask regarding what is concealed from you. Observe what is permitted for you, and you have no business with the esoteric.”

“And God said: Let us make Man” – with whom did He consult? Rabbi Yehoshua said in the name of Rabbi Levi: He consulted with the works of the heavens and the earth. This is analogous to a king who had two members of his council and he would not do anything without their knowledge. Rabbi Shmuel bar Naḥman said: He consulted with what was made on each and every day.

This is analogous to a king who had an adviser and he would not do anything without his knowledge. Rabbi Ami said: He consulted with His heart. This is analogous to a king who built a palace through the services of an architect, but it was not pleasing for him. At whom should he be angry?

Is it not the architect? This is a rhetorical question. That is, “He was saddened in His heart” (Genesis 6:6).16This could also be translated, “He became upset at His heart.” Rav Asi said: This is analogous to a king who conducted a business transaction through an intermediary, and he suffered a loss.

At whom should he be angry? Is it not the intermediary? This is a rhetorical question. That is, “He was saddened in His heart.”

Rabbi Berekhya said: When the Holy One blessed be He came to create Adam the first man, He foresaw righteous and wicked people descending from him. He said: If I create him, wicked people will descend from him. But if I do not create him, how will righteous people ever descend from him? What did the Holy One blessed be He do?

He distanced the way of the wicked from His attention, appended the attribute of mercy to Himself,17In most of the story of creation, only the name Elohim (God) is used, but at the point man is created He is described as Hashem Elohim (the Lord, God). The title “Hashem” indicates God’s attribute of mercy. and created him: That is what is written: “For the Lord knows the way of the righteous, and the way of the wicked will be eradicated” (Psalms 1:6).

He eradicated it [the way of the wicked] from before his attention, appended the attribute of mercy to Himself, and created him. Rabbi Ḥanina did not interpret it in that manner. Rather, when He came to create Adam the first man, He consulted the ministering angels and said to them: “Let us make Man in our image, in our likeness” (Genesis 1:26). They said to him: ‘What is his nature?’

He said to them: ‘Righteous people will arise out of him.’ That is what is written: “For the Lord knows [yode’a] the way of the righteous” (Psalms 1:6) – for the Holy One blessed be He informed [hodi’a] the ministering angels about the way of the righteous. “But the way of the wicked will be eradicated” (Psalms 1:6) – He eradicated18Concealed. it from them. He revealed to them that the righteous would arise out of him, but He did not reveal to them that the wicked would [also] arise out of him, as had He revealed to them that the wicked would arise out of him, the attribute of justice would not have allowed him to be created.19That is, they would have protested against his creation.

Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the ministering angels divided into various factions and various groups. Some of them were saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11). Kindness said: ‘Let him be created, as he performs acts of kindness.’

Truth said: ‘Let him not be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What did the Holy One blessed be He do?

He took Truth and cast it down to earth.20Rejecting its counsel. That is what is written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal?21“Truth” is the seal of the Holy One blessed be He. Let Truth ascend from the earth.’

That is what is written: “Truth will spring from the earth” (Psalms 85:12). The Rabbis say in the name of Rabbi Ḥanina bar Idi, and Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Simon: Meod, this refers to Man [adam].22Adam and meod are written with the same letters. That is what is written: “God saw everything that He had made, and, behold, it was very [meod] good” (Genesis 1:31) – Man [adam] was good.

Rav Huna, the rabbi of Tzippori, said: While the ministering angels were busy deliberating with one another and engaging with one another, the Holy One blessed be He created him. He said to them: ‘Why are you deliberating? Man has already been created.’

Rav Huna said in the name of Rabbi Aivu: He created him wisely, as He created the needs of his sustenance and only then created him. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, “what is a mortal that You remember him, a man that You take him into account”? (Psalms 8:5). This trouble, why should it come about?’ He said to them: ‘If so, “all sheep and cattle, all the animals of the field” (Psalms 8:8) – why were they created?

“The birds of the heavens and the fish of the sea” (Psalms 8:9) – why were they created?’ This is analogous to a king who had a tower filled with all manner of fine things, but he had no guests. What pleasure does the king derive from having filled it? They said before Him: ‘“Lord, our Master, how mighty is Your name throughout the world” (Psalms 8:10) – do what pleases You.’

Rabbi Joshua of Sikhnin in the name of Rabbi Samuel said: With the souls of the righteous He took counsel. This is what is written, "These were the potters, and those that dwell among plantings and hedges; there they dwelt with the king for his work" (1 Chronicles 4:23). "These were the potters" - in reference to "And the LORD God formed the man of dust from the ground" (Genesis 2:7). "Those that dwell among plantings" - in reference to "And the LORD God planted a garden in Eden in the east" (Genesis 2:8). "And hedges" - in reference to "who have placed the sand as a boundary for the sea" (Jeremiah 5:22). "With the king for his work they dwelt" - with the King, the King of kings of kings, the Holy One, blessed be He, dwelt the souls of the righteous, with whom the Holy One, blessed be He, took counsel and created the world.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Shmuel: He took counsel with the souls of the righteous. This is what is written: "These were the potters, and those who dwell among plantings and hedges; there they dwelt with the king in his work" (1 Chronicles 4:23). "These were the potters" (ha-yotzerim), on account of the verse: "And the LORD God formed (va-yitzer) the man, dust from the ground" (Genesis 2:7). "Those who dwell among plantings" (yoshvei netaim), on account of the verse: "And the LORD God planted (va-yita) a garden in Eden from the east" (Genesis 2:8). "And hedges" (gederah), on account of the verse: "Which I have placed as sand for a boundary (gevul) to the sea" (Jeremiah 5:22). "They dwelt with the king in his work": with the King, the King of kings of kings, the Holy One, blessed be He, dwelt the souls of the righteous, with whom the Holy One, blessed be He, took counsel and created the world.

Rabbi Yehoshua of Sikhnin in the name of Rabbi Shmuel said: He took counsel with the souls of the righteous. This is what is written: "These were the potters, and those that dwelt among plantings and hedges; there they dwelt with the king in his work" (1 Chronicles 4:23). "These were the potters," on account of "And the LORD God formed man of the dust of the ground" (Genesis 2:7). "Those that dwelt among plantings," on account of "And the LORD God planted a garden in Eden in the east" (Genesis 2:8). "And hedges," on account of "who have placed the sand as a boundary for the sea" (Jeremiah 5:22). "They dwelt with the king in his work," with the King, the King of kings of kings, the Holy One, blessed be He, dwelt the souls of the righteous, those with whom the Holy One, blessed be He, took counsel and created the world.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Shmuel: He consulted with the souls of the righteous. That is what is written: “They are the potters and the inhabitants of Neta’im and Gedera; they dwelled there with the king for his works” (I Chronicles 4:23). “They are the potters [hayotzerim]” – alluding to: “the Lord God formed [vayitzer] man of dust from the ground” (Genesis 2:7). “Inhabitants of Neta’im” – alluding to: “the Lord God planted [vayita] a garden eastward in Eden” (Genesis 2:8).

“And Gedera” – after “for I set the sand as a barrier [gader] for the sea” (Jeremiah 5:22).23“They are the potters and the inhabitants of Neta’im and Gedera” are all seen as allusions to the righteous, as God created man, planted the Garden, and placed boundaries for the sea only after having consulted with the souls of the righteous. “They dwelled there with the king for his works” (I Chronicles 4:23) – “with the king,” the King of kings, the Holy One blessed be He, “they dwelled,” [referring to] the souls of the righteous, [“for his works”], as the Holy One blessed be He consulted them when creating the world.

Rabbi Shmuel bar Nachman said in the name of Rabbi Yonatan: When Moses was writing the Torah, he would write the work of each and every day. When he reached this verse, as it is said, "And God said: Let us make man in our image, after our likeness" (Genesis 1:26), he said before Him: Master of the universe, why do You give an opening to the heretics? It is astonishing! He said to him: Write, and let the one who wishes to err, err. The Holy One, blessed be He, said to him: Moses, this man whom I have created, do I not raise up from him both great and small? For if the great one should come to take permission from one smaller than himself, and he says, "Why should I need to take permission from one smaller than myself?" they say to him, "Learn from your Creator, who created the upper beings and the lower beings, yet when He came to create man He took counsel with the ministering angels." Rabbi Levi said: There is no kingship here; rather, it is a parable of a king who was strolling at the entrance of his palace, and saw a clod lying cast aside. He said: What shall we do with it? Some of them say: public baths; and some of them say: private baths. The king said: I shall make it into a statue. Who can object?

Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: When Moses was writing the Torah, and was writing what was made on each day, when he reached this verse: “And God said: Let us make Man in our image, in our likeness” – he said before Him: ‘Master of the universe, why do you provide the heretics with basis for a claim?24By making it appear as if God had partners whom He needed to consult. This is bewildering.’

He said to him: ‘Just write, and if someone wants to err, let him err.’ The Holy One blessed be He said to Moses: ‘Is it not so regarding this man whom I created, that I will bring forth descendants of greater and lesser status? If someone of greater status is about to seek approval from one of lesser stature than he, but he says: Why do I need to seek approval from one who is of lesser stature than I? One may say to him: Learn from your Creator, as He created the heavenly realms and the earthly realms, but when He came to create man, he consulted with the ministering angels.’

Rabbi Levi said: There is no consultation here; rather, this is analogous to a king who was strolling at the entrance to his palace, and saw a large hewn rock set off to the side. He said: ‘What should we use this for?’ Some of them [of his advisers] said: ‘[Use it for] the public baths,’ and others said: ‘For private bathhouses.’ The king said: ‘I am going to craft it into a statue.’25A statue in my image.

Who will prevent it?26God told the angels that He was about to make man in His image, not to consult with them, but to inform them that He was doing so with or without their consent.

The heretics once asked Rabbi Samlai: ‘How many deities created the world?’ He said to them: ‘Let you and I inquire into the early days.’ That is what is written: “For inquire now into the early days that were before you, from the day that God created [bara] man” (Deuteronomy 4:32) – “that [God] baru” is not written here,27Plural. but rather, “that [God] bara.”28Singular. They said to him: ‘What is this that is written: “In the beginning God [Elohim]29Elohim appears to be a plural term. created”?’

He said to them: “Baru Elohim” is not written here, but rather, “bara Elohim.” Rabbi Samlai said [moreover]: Everywhere you find a basis for a claim of the heretics, you find a refutation alongside it. They asked him further, saying to him: ‘What is this that is written: “Let us make Man in our image, in our likeness”?’30“Our” implying that there is more than one deity. He said to them: ‘Read what is written thereafter: God created [vayivre’u] man in their image31With plural verb and pronoun. is not stated, but rather, “God created [vayivra] man in His image,”’32With singular verb and pronoun. (Genesis 1:27).

After they left, his students said to him: ‘Rabbi, those men you pushed off with a reed.33You gave them a facile response. What would you respond to us?’ He said to them: ‘In the past, Adam was created from earth and Eve was created from Adam. From now on, “In our image, in our likeness” – a man will not [produce offspring] without a woman, nor will a woman without a man, nor both of them without the Divine Presence.’34“Our” in the phrase “Let us make man in our image, in our likeness” refers to a child’s father and mother and God, who all create new life together.

They then asked him, they said to him: ‘What is this that is written: “God [El], God [Elohim], the Lord [Hashem], [He knows]…”’ (Joshua 22:22).35It would appear as if three different deities are being referred to. He said to them: ‘“They know” is not written here, but rather, “He knows.”’36So all these names refer to a single Deity. His students said to him: ‘Those men you pushed off with a reed. What do you respond to us?’

He said to them: ‘All three of them are names of God, as when a person says: Basilias Augustus Caesar.’37These are all titles that are used in reference to a single king. They [the heretics] asked him: ‘What is this that is written: “For He is a holy [kedoshim] God”?’ (Joshua 24:19).38Kedoshim is a plural adjective, implying more than one deity. He said to them: ‘“They are holy” is not written, but rather, “he is holy.”’

Rabbi Hoshaya said: When the Holy One blessed be He created Adam the first man, the ministering angels erred concerning him and sought to proclaim “holy” before him. This is analogous to a king and a governor who were in a chariot, and the residents of the province wanted to salute the king by proclaiming: Domine.39O Lord. But they did not know which one he was. What did the king do?

He pushed him [the governor] out of the chariot, and then they all knew that he was the governor. So, when the Holy One blessed be He created Adam the first man, the ministering angels erred concerning him and sought to proclaim “holy” before him. What did the Holy One blessed be He do? He cast a deep slumber upon him, and everyone then knew that he was [merely] a man.

That is what is written: “Desist from man, who has breath in his nostrils, for in what way is he worthy?” (Isaiah 2:22).

“So God created man in His own image, in the image of God created He him; male and female He created them” (Genesis 1:27). “Male and female [unkeva] He created them” – this is one of the words that they changed for King Ptolemy:40When Ptolemy gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally in order to evade various problems.

“A male and his orifices [unkuvav] he created them.”41They made this change to avoid a seeming contradiction between this verse and another verse (Genesis 2:18), in which it appears that Adam was created alone, without a female. Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak, and the Rabbis in the name of Rabbi Elazar say: He endowed him [Adam] with four features from the supernal realm and four features from the lower realm. [From the lower realm:] He eats and drinks as does an animal, procreates as does an animal, defecates as does an animal, and dies as does an animal.

From the supernal realm: He stands as do the ministering angels, speaks as do the ministering angels, has intelligence as do the ministering angels, and sees as do the ministering angels. But do animals not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision.

Rabbi Tifdai in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [created before man] procreate but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’

Rabbi Tifdai in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] the supernal and from the earthly. If he sins he will die; if he does not sin he will live.’