Bereshit Rabbah Reader

Rabbi Neḥemya of Kefar Siḥon said: “For in six days the Lord made the heavens and the earth, [the sea]…” (Exodus 20:11). The three items are the essential basis of the creation of the world, and each one waited three days and then produced three products: The earth [was created] on the first day, in accordance with the opinion of Beit Hillel,11Bereshit Rabba 1:15. and it waited three days, the first and second and third, and then [on day three] produced three products – trees, vegetation, and the Garden of Eden.

The firmament [was created] on the second day, waited three days, the second and third and fourth, and then [on day four] produced three products – the sun, the moon, and the constellations. Water [was created] on the third day, waited three days, the third and fourth and fifth, and then [on day five] produced three products – birds, fish, and Leviathan. Rabbi Azarya did not say thus, but rather, “on the day that the Lord God made the earth and the heavens” – there were [only these] two items that were the essential basis of the creation of the world, and each waited three days and their labor was completed on the fourth.

The heavens [were created] on the first day, in accordance with the opinion of Beit Shammai,12Bereshit Rabba 1:15. they waited three days, the first and second and third, and then their labor was completed on the fourth day. What was the completion of their labor? The celestial lights. The earth [was created] on the third day: “The earth brought forth [vegetation, etc.]” (Genesis 1:12), [the vegetation] being the essential element of its creation.

It waited three days, the third and fourth and fifth, and its labor was completed on the sixth. What was the completion of its labor? It is man, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).

The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs. except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective?13Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.

Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned].14The numerical value of vav is six. They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20).

His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8).

Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat,15When Adam sinned. they were stricken only at the conclusion of Shabbat.

This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him.16It was removed from him on the day of his creation, before Shabbat. What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden.

That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15).

Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous?

It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day].

When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function.

Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3).17The Midrash interprets yishrehu as being related to shira, song. Why? It is because “His light is to the ends of the earth” (Job 37:3).

That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me,18The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death. as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11).

He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it.

That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day.19It is forbidden to make a fire all day on Yom Kippur.

Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form,20This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs. when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form,21With both vavs. for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights.

His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18).22“Like the days of a tree” means like the days of the Torah, meaning forever.

His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits23Komemiyut is interpreted as koma meyot – stature of hundreds. like Adam the first man.

Rabbi Shimon said: Two hundred cubits.24Because meyot (hundreds) is in plural. Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred,25As that was the stature (koma) of Adam. and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years.

An offspring emerges from its mother’s womb a bit more than a cubit long.26And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. Go out and calculate one-and-a-half cubits per year,27Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years. that is nine hundred cubits.

The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).

Everything is associated with offspring [toladot].28They are involved in the process of producing offspring, or they themselves are considered offspring. The heavens and the earth have toladot, as it is stated: “These are the outgrowths [toledot] of the heavens and of the earth when they were created.” Mountains are called toladot, as it is stated: “Before the mountains were born…” (Psalms 90:2). Rain is called toladot, as it is stated: “Does rain have a father?” (Job 38:28).

Dew is called toladot, as it is stated: “And who begot the drops [eglei] of dew?” (Job 38:28). Rabbi Shimon ben Lakish said: These [eglai] are gem-like drops of dew. It was taught: Anything that is associated with offspring dies and decomposes, is created but does not create. Anything that is not associated with offspring does not die, does not decompose, and creates but is not created. Rabbi Azarya stated: This [latter category] was stated [only] regarding the One above.

Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14).

On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world.

Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2).

“Dominion” – this is Gabriel; “and fear” – this is Mikhael.29The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.

Rabbi Yehoshua ben Korḥa said: “When they were created [behibare’am]” – be’Avraham30Behibare’am and be’Avraham are spelled with the same letters. – due to the merit of Abraham. Rabbi Azarya said regarding this statement of Rabbi Yehoshua ben Korḥa: “You alone are the Lord; You made [the heavens, the heaven of heavens, and all their host, the earth and everything that is on it, the seas] and everything that is in them” (Nehemiah 9:6).

And for what purpose was all this effort undertaken? It is for: “You are the Lord, the God who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham” (Nehemiah 9:7). Rabbi Yudan said: “The ibex are in the high mountains” is not written here, but rather, “the high mountains are for the ibex” (Psalms 104:18). Why were the high mountains created?

For the ibex. The ibex is weak and fears wild beasts, but when it seeks to drink, the Holy One blessed be He introduces a manic spirit into it and it shakes its horns back and forth, producing noise, and it [the wild beast] flees. “The crag is a shelter for the hyrax” (Psalms 104:18) – the hyrax takes shelter under the crag from the bird of prey when it flies over so that it will not prey on it. If the Holy One blessed be He took into account this impure being when creating His world, would he not do all the more so for the merit of Abraham? That is a rhetorical question.

"When they were created" (Genesis 2:4): Rabbi Abbahu in the name of Rabbi Yochanan said: "When they were created" (be-hibbar'am) means He created them with the letter He [reading be-He bera'am, "with He He created them"]. And just as this letter He, of all the letters, does not hold the tongue while the others grip the tongue, so it was not with toil and not with labor that the Holy One, blessed be He, created His world, but rather "by the word of the LORD" (Psalms 33:6), and the heavens were already made. And we do not know whether this world was created with He and the world to come with Yod. But from what Rabbi Abbahu said in the name of Rabbi Yochanan, that "when they were created" means He created them with the letter He, it follows that this world was created with He. "For with Yah the LORD is the Rock of worlds" (Isaiah 26:4): with two letters [Yod and He] the Holy One, blessed be He, created His world.

Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that is in the heavens is created out of the heavens; everything that is on earth is created out of the earth. He derives it from here: “Praise the Lord from the heavens [Praise Him all His angels…Praise Him sun and moon]…” (Psalms 148:1–3); “praise the Lord from the earth [all great sea creatures…mountains and all hills]…” (Psalms 148:7–9).41All the objects in the heavens are listed as products of heaven, and all the objects on earth are listed as products of the earth.

Rabbi Yehoshua says: Everything that is in the heavens and on the earth were created only out of the heavens. He cites it from here: “For He says to the snow: Be on the earth” (Job 37:6) – just as the snow, though its [ultimate] place of existence is on the earth, is created only in the heavens, so, too, everything that is in the heavens and on the earth, its creation is only out of the heavens. Rav Huna said in the name of Rabbi Yosef: Everything that is in the heavens and on the earth, its creation is only out of the earth.

That is what is written: “For, just as the rain and the snow descend from the heavens…” (Isaiah 55:10) – just as the rain, even though its descent is from the heavens, its creation is only out of the earth,42Rain comes from water evaporated from the oceans. so, too, everything that is in the heavens and on the earth, its creation is only from the earth. Rabbi Yudan cites it from here: “Everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20).

Rav Naḥman said: Even the orb of the sun, as it is stated: “He says to the sun [ḥeres]43The verse calls the sun ḥeres, which usually means earthenware. and it does not shine” (Job 9:7).

Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, after he builds the lower levels he builds the upper levels. But the Holy One blessed be He created the heavenly realm and the earthly realm with one creation. Rabbi Shimon ben Lakish says: When a flesh-and-blood king crafts a ship, first he brings the boards, then he brings cedars,44For the masts. then he brings the anchors, and then he brings the navigators. But the Holy One blessed be He created them [the creations of the world] and those that steer it [at once]. That is what is written: “So said God, the Lord, Creator of the heavens and who unfurled them [venoteihem]” (Isaiah 42:5) – “and their navigators [venavateihem] is written.

Rabbi Yitzḥak and Rabbi Shimon ben Lakish, Rabbi Yitzḥak said: When a flesh-and-blood king builds a tent and stretches the tent tautly, with the passage of time it sags a bit. However, here [concerning God’s “tent”], “can you stretch out the heavens with Him?” (Job 37:18). And lest you say that they sag, the verse states: “Strong as a cast mirror” (Job 37:18). Rabbi Shimon ben Lakish said: When a mortal man powerfully casts a vessel, with the passage of time it rusts.

However, here, “strong as a cast mirror” – they appear like a mirror. Rabbi Azarya said regarding this statement of Rabbi Shimon ben Lakish: “Because on it He rested from all His labor [that God created to make]. These are the outgrowths of the heavens and the earth when they were created” (Genesis 2:3–4) – [Why are these two verses juxtaposed?] It means that a day ends and another day begins, a week ends and another week begins, a month ends and another month begins, a year ends and another year begins.45The two verses are juxtaposed because after He completed Creation, the world continued to function with regularity, retaining the state of creation as it was when it was completed.

“On the day that the Lord God made the earth and the heavens” – Beit Shammai and Beit Hillel, Beit Shammai say: [During creation, God’s] thought took place at night and [His] action during the day.46As it is written “on the day that the Lord God made the earth and the heavens” – the making took place during the day. Beit Hillel say: [Both His] thought and His action took place during the day. Rabbi Shimon ben Lakish said: I am astonished. How is it that the fathers of the world, Beit Shammai and Beit Hillel, disputed regarding the creation of the heavens and the earth? Rather, [His] thought took place both during the day and at night, and [His] action took place with the dimming of the sun.47Just before sunset.

“The Lord God” – this is analogous to a king who had empty cups [of very thin glass]. The king said: If I pour hot water into them, they will shatter; [if I pour very] cold water, they will crack. What did the king do? He mixed hot and cold water and placed it in them, and they endured. So, the Holy One blessed be He said: If I create the world with [just] the attribute of mercy, there will be many sinners; if [just] with the attribute of strict justice, how will the world endure? Rather, I will create it with [both] the attribute of justice and the attribute of mercy, would that it will endure.48Thus it is written, “on the day that the Lord God made the earth and the heavens,” “the Lord” signifying His attribute of mercy, and “God” signifying His attribute of strict justice.

“The earth and the heavens” – this is analogous to a legion that was the first to crown the king. The king said: Since this legion crowned me first, I am granting it a commendation that it should never depart away from me. So, the Holy One blessed be He said: Since it was the earth that first fulfilled My desire,49By immediately bringing forth vegetation upon His command (Genesis 1:12). I am granting it a commendation that it will never depart away from Me. That is what is written: “He established the earth on its foundations, never to falter” (Psalms 104:5).

“All the shrubs of the field had yet to be in the earth, and no vegetation of the field had yet to sprout, because the Lord God did not cause it to rain upon the earth, and there was no man to till the ground” (Genesis 2:5). “All the shrubs of the field had yet to be in the earth” – here it says: “All the shrubs of the field […and no vegetation],”1Implying that nothing grew from the ground before Adam was created. but later it says: “The Lord God grew from the ground [every tree]” (Genesis 2:9).2Referring to what happened before Adam’s creation.

Rabbi Ḥanina said: There it is referring to the Garden of Eden, and here it is referring to the development of [the rest of] the world. Rabbi Ḥiyya taught: Both these and those did not grow until rain fell on them.3And therefore verse 2:9 in fact does not mean that the trees grew before Adam’s creation.

“All the shrubs [siaḥ] of the field” – all the trees converse [mesiḥin] with one another, as it were.4The rustling of their leaves gives the appearance of conversation with one another. All the trees converse with people, as it were.5By bearing fruit, it is as if they “call out” to man to plant them and profit. All the trees were created for the benefit of people. There was an incident involving an individual who harvested his vineyard, spent the night in it, and the wind came and harmed him.6Grapes help to shield man from malevolent winds; once they have been cut off their protection ceases.

All of people’s conversation [siaḥ] is about the land. [They say:] ‘Did the land produce? Did it not produce?’7Crops are of the utmost importance to man, and the subject dominates their conversation. All of people’s prayers8Prayer is also called siaḥ (Bereshit Rabbah 60:14). are about the land: ‘Lord, may the land produce; Lord, may the land flourish.’ All of Israel’s prayers are only regarding the Temple: ‘Lord, may the Temple be built; Lord, when will the Temple be built?’9Siaḥ alludes to prayer, as above, and “field” alludes to the Temple (Bereshit Rabbah 22:7).

“Because the Lord God did not cause it to rain upon the earth” – it mentions a complete name10Lord God. in association with a completed world.11In the verse “These are the outgrowths…on the day that the Lord God made the earth and the heavens” (Genesis 2:4). That is the first time this full name of God is used. Rabbi Ḥilfai said: Just as it mentions a complete name for a complete world [in that verse],so it mentions a complete name [here,] regarding rainfall.

Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and they are: Earth [eretz], man [adam], and rain [matar]. Rabbi Levi bar Ḥiyya said: The three of them are each of three letters, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and without the two of them, there is no man.

Rabbi Hoshaya said: Remarkable is the might of rain,12God’s might as exhibited through rainfall. as it is the equivalent of the entire act of Creation.13In that it is a metaphysical event, beyond the predictable rules of nature. What is the source? “Who performs great things, and there is no fathoming” (Job 5:9). Through what? “He gives rain over the face of the earth, and sends water over the surface of fields” (Job 5:10). Rabbi Aḥa cites it from here: “He makes the earth with His might, founds the world with His wisdom” (Jeremiah 10:12). What is written thereafter? “To the sound of His placement of the multitude of water in the heavens” (Jeremiah 10:13), and “sound” refers to none other than rain, as it is stated: “Depths call to depths in the sound of your waterways” (Psalms 42:8).

Rabbi Yitzḥak said: It [rain] indicates [divine] favor [meratze] comparable to [that which is facilitated by] offerings, as it is stated [regarding rain]: “Lord, You showed favor to [ratzita] Your land” (Psalms 85:2), and elsewhere it is written: “They will be offered up with acceptance [ratzon] upon My altar” (Isaiah 56:7, 60:7). Rabbi Simon said: It is even [compared to] ingathering of the exiles,14In terms of the salvation that it brings to the world. as it is stated [there]: “You returned Jacob from captivity” (Psalms 85:2).

Rabbi Yoḥanan bar Marya says: It is a [sign of] quelling fury, as it is stated [there]: “You quelled all Your fury” (Psalms 85:4). Rabbi Tanḥum bar Ḥanilai said: It is even [a sign of] atonement for sins, as it is stated [there]: “You bore the iniquity of Your people” (Psalms 85:3).

Rabbi Hiyya bar Abba said: And it is weighed as equal to the resurrection of the dead. Rabbi Abba and Rabbi Hiyya in the name of Rabbi Abba said: The Sages too set it within the blessing of the resurrection of the dead. In this one a hand is mentioned and in that one a hand is mentioned; in this one an opening and in that one an opening. In this one a hand, as it is stated: "The hand of the LORD was upon me" and so forth (Ezekiel 37:1); and in that one a hand: "You open Your hand" (Psalms 145:16). In this one an opening: "The LORD will open for you" (Deuteronomy 28:12); and in that one an opening: "Behold, I am opening your graves" and so forth (Ezekiel 37:12). Rabbi Yudan in the name of Rabbi Elazar bar Avina said: In this one song and in that one song. In this one song: "Let the inhabitants of the rock sing aloud" (Isaiah 42:11); and in that one song: "They shout for joy, they also sing" (Psalms 65:14). Rabbi Hiyya bar Abba said: And it is greater than the resurrection of the dead, for the resurrection of the dead is for man, whereas this is for man and for beast. The resurrection of the dead is for Israel, whereas this is for Israel and for the worshippers of stars. A worshipper of stars once asked Rabbi Yehoshua ben Korha. He said to him: You have festivals and we have festivals; when you rejoice we do not rejoice, and when we rejoice you do not rejoice. And when do we and you rejoice together? At the falling of the rains. Rabbi Yehoshua ben Levi said: When the rain falls the beast seeks its appointed need. What is the reason? "The meadows are clothed with flocks" (Psalms 65:14), meaning, the rams clothe the flock, in refined language.

Rabbi Ḥiyya bar Abba said: It is of equal importance to the revival of the dead. Rabbi Abba and Rabbi Ḥiyya in the name of Rabbi Abba said: Indeed, the Sages placed it in [the prayers in the blessing of] the revival of the dead.15The second blessing of the Amida prayer. In regard to this one [rain] a hand is mentioned, and in regard to that one [the revival of the dead] a hand is mentioned; in regard to this one [rain], opening up is mentioned, and in regard to that one [the revival of the dead], opening up is mentioned.

In this one, a hand is mentioned, as it is stated [regarding Ezekiel’s resurrection of the dry bones]: “The hand of the Lord was upon me…” (Ezekiel 37:1). In that one, a hand is mentioned: “You open Your hand [and amply feed all living beings]” (Psalms 145:16). In this one, opening up is mentioned: “The Lord will open up for you [His good storehouse, the heavens, to provide the rain of your land]” (Deuteronomy 28:12).

In that one, opening up is mentioned: “Behold, I am opening up your graves…” (Ezekiel 37:12). Rabbi Yudan said in the name of Rabbi Elazar bar Avina: This one has song associated with it and that one has song associated with it. This one has song associated with it: “Those who dwell in the rocks16The dead. will sing” (Isaiah 42:11). And that one has song associated with it [as it is stated regarding rainfall]: “They shout for joy and they sing [yashiru]” (Psalms 65:14).

Rabbi Ḥiyya bar Abba said: It [rainfall] is in fact greater than the revival of the dead, as the revival of the dead benefits only people, whereas this [rainfall] benefits people and animals; the revival of the dead benefits only Israel, whereas this [rainfall] benefits Israel and idolaters. A certain idolater once asked Rabbi Yehoshua ben Korḥa, saying to him: ‘You have holidays and we have holidays; when you are rejoicing we are not rejoicing, and when we are rejoicing you are not rejoicing.

When do you and we both rejoice? When rain falls. What is the source for this? “The meadows are covered with flocks of sheep; the valleys are wrapped in grain.

They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “Shout to God, priests, Levites, and Israelites” is not written, but rather, “shout to God, all the earth”’ (Psalms 66:1). Rabbi Yehoshua ben Levi said: When the rain falls, the animals seek to mate.

What is the source? “The meadows are covered with flocks of sheep [laveshu karim hatzon]” (Psalms 65:14) – a euphemism for the rams mounting the sheep.17The Hebrew could be translated “the rams [karim] cover over [laveshu] the ewes [hatzon].”

“And there was no man to till [laavod] the ground” – there was no man to induce people to worship [lehaavid] the Holy One blessed be He, like Elijah the prophet and Ḥoni HaMe’agel.18Both of them brought about rainfall with their prayers. “And there was no man to till the ground” – man was created only for toil. If he merits, his toil is with Torah. If he does not merit, his toil is with the earth. Fortunate is the person whose toil is with Torah.

“Because the Lord God did not cause it to rain upon the earth, and there was no man…” – were it not for man, there would be no covenant made with the earth to cause rain to fall on it, as it is stated: “Who would…bring rain on land with no man, or on a wilderness with no person in it?” (Job 38:26).

“All the streams go to the sea, [yet the sea is not full; to the place that the streams go, there they go again]” (Ecclesiastes 1:7) – there was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who set sail in the Great Sea, and their ship entered a place in the sea where the water was not moving. Rabbi Eliezer said to Rabbi Yehoshua: ‘We came here only for some test.’19To learn something from our experience.

They filled a barrel of water from that place. When they arrived in Rome, Hadrian, may his bones be crushed, said to them: ‘What is the nature of seawater?’20How is it that the sea does not flood the land with all the streams that flow into it? They said to him: ‘It contains water that absorbs water.’21Certain seawater has the ability to absorb other water into itself without swelling over. He said to them: ‘Give me some of it [to test].’

They gave him a bowlful. He put water into it, and it swallowed it up. According to the opinion of Rabbi Eliezer,22The midrash is addressing the verse cited earlier, “All the streams go to the sea, yet the sea is not full; to the place that the streams go, there they return [shavim] again” (Ecclesiastes 1:7). it is from there [the sea] that they [the streams] draw [sho’avim] water.23The clouds draw water from the sea and then fill the streams.

See section 10. According to the opinion of Rabbi Yehoshua, “there they return [shavim] again.”24The streams do not get their water from the sea; what the verse means is that the water of the streams constantly flows into the sea. “A mist would rise from the earth, and water all of the surface of the ground” (Genesis 2:6). How was the earth watered?

Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Like the Nile, which [floods over and] waters, and then waters again. Rabbi Neḥemya said: Like the inside of the [bed of the] Kavriya Stream, which wells up [and waters it] and is absorbed back into the ground. The rabbis say: It is like the Tavai. There is a river in Babylon named Tavai.

Why do they call it Tavai? It is because it irrigates [its surroundings] once in forty years.25The word tavai is related to tohu (emptiness), as, in between its rare inundations, the surrounding area is desolate. That is the way that the earth was irrigated at the beginning, as it is written: “A mist would rise from the earth,” but the Holy One blessed be He reconsidered, [ordaining] that the earth should [thenceforth] be watered only from above.

Rabbi Ḥanan of Tzippori said in the name of Rabbi Shmuel bar Rabbi Naḥman: The Holy One blessed be He reconsidered, [ordaining] that the earth should be watered only from above, for four reasons: Because of powerful people;26That they should not use their might to take all the water for themselves. in order to wash away harmful dew;27That had accumulated on the crops. so that the highlands could be watered just like the lowlands; and so that everyone would direct their eyes heavenward.28To pray to God for rain. That is what is written: “To raise the lowly on High” (Job 5:11).

From where does the earth receive its [rain] water? Rabbi Eliezer says: From the water of the ocean,29The ocean water evaporates to form clouds, and that water falls as rain. as it is written: “A mist would rise from the earth.” Rabbi Yehoshua said to him: But is the ocean water not salty?30So how can you say that rain originates there? He said to him: It becomes sweetened in the clouds, as it is written: “Which the skies distill” (Job 36:28).

Where is it distilled? In the skies. Rabbi Yehoshua says: [Rain comes] from the upper waters, as it is stated: “By the rains of the heavens it drinks water” (Deuteronomy 11:11). The clouds rise up from the earth to the firmament and there [from above] they receive it [rain] as from the mouth of a jug, as it is written: “Which cluster into rain from His mist” (Job 36:27).

And they [the clouds] separate it [the water] like a type of sieve, so that no drop touches its counterpart, as it is written: “Dripping water, thick clouds of the skies [sheḥakim]” (II Samuel 22:12). Why does he call it [the sky] sheḥakim? Rabbi Shimon ben Lakish said: It is because it crushes [shoḥakim] the water [into little pieces]. Rabbi Abba bar Kahana said: Like an omasum.31A digestive organ in ruminants that crushes their food. Rabbi Shmuel bar Naḥman said: Like an animal’s intestines.

Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Clouds come only from above, as it is stated: “And behold, among the clouds of the heavens” (Daniel 7:13). Rabbi Shimon ben Lakish said: Clouds come only from below, as it is stated: “He makes clouds ascend from the ends of the earth” (Psalms 135:7). According to the opinion of Rabbi Yoḥanan, it is analogous to one who gifts someone a cask of wine along with its pitcher. Rabbi Shimon says: It is analogous to one who said to another: ‘Lend me a se’a of wheat.’ He says to him: ‘Bring your basket and come measure [the wheat] into it.’ So, the Holy One blessed be He says to the earth: ‘Bring your clouds and receive rain.’

It [a cloud] is called by five names: Av (Judges 5:4), ed (Genesis 2:6), anan (Genesis 9:13), nesiim (Jeremiah 10:13), ḥaziz (Zechariah 10:1). Av – because it darkens [me’abev] the face of the firmament. Ed – because it ruins the celebration [eid] of the price gougers.32Who profiteer during droughts. Anan – because it makes people tolerant [anavim] of one another.

Nesiim – because it makes people regard each other as aristocrats [nesiim].33People earn money from their crops. Ḥaziz – because it creates [colorful] spectacles [ḥezyonot] in the heavens, and because it causes the divine spirit to rest upon the people,34Rain indicates divine favor (see section 5). as it says: “The vision [ḥazon] of Isaiah son of Amotz” (Isaiah 1:1). Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four seasons: Eretz (Genesis 1:1), tevel (I Samuel 2:8), adama (Genesis 1:25), arka (Jeremiah 10:11).

Eretz – corresponding to the season of Nisan [spring], because it accelerates [meritza] production of its produce. Tevel – corresponding to the season of Tamuz [summer], because it brings flavor [metabelet] to its produce. Adama – corresponding to the season of Tishrei [autumn], as the ground becomes disparate clods of earth [adama]. Arka – corresponding to the season of Tevet [winter], because it causes its produce to wither [moreket].

How much rain needs to fall to constitute “permeation”?35There are certain halakhic ramifications that occur when there is enough rain to constitute “permeation,” so a definition of the term is required. When [the rain reaches] the depth of a plow blade, which is three handbreadths, this is the statement of Rabbi Meir. Rabbi Yehuda says: In hard earth, one handbreadth; in moderate earth, two handbreadths; in moist earth, three handbreadths.

Rabbi Shimon ben Elazar said: There is no handbreadth of rain falling from above that does not have [the water inside] the earth rise a corresponding two handbreadths. What is the source? “Depths call to depths in the sound of your waterways…” (Psalms 42:8).36The two “depths” in the verse represent the two handbreadths of rising underground water, and “your waterways” refers to the handbreadth of rain.

Rabbi Levi said: The upper waters [rain] are like males and the lower [underground] waters are like females, and one [the upper] says to the other [the lower]: ‘Accept us; you are the creation of the Holy One blessed be He and we are His emissaries.’ They thereupon accept them. That is what is written: “Let the earth open” (Isaiah 45:8) – like the female that opens herself up for the male. “Salvation will flourish [veyifru]” (Isaiah 45:8) – because they [the two kinds of waters] are fruitful and multiply.37They are plentiful.

“And righteousness will sprout together” (Isaiah 45:8) – this refers to the falling of rain. “I, the Lord, created it” (Isaiah 45:8) – this is why I created it, for the improvement of the world and its settlement.

Rabbi Berekhya said: A calamity38Eid can also mean calamity, as in Deuteronomy 32:35. ascended from the earth, and thereupon “and watered all of the surface of the ground” (Genesis 2:6).39When a calamity occurs, people are chastened by it, and the resultant repentance brings about the end of a drought. This is like the opinion of Rabbi Berekhya, as Rabbi Berekhya said: “My lesson will fall [yaarof] as rain…” (Deuteronomy 32:2) – when the necks [oref] of the people are broken [through tragedy],40When they repent. at that point rain falls.

“And water all” – Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: Everything is blessed [when it rains]; commerce is blessed, and the merchants profit. Rabbi Yoḥanan bar Levi said: Even those afflicted with boils benefit [from the rain]. Rabbi Ḥiyya bar Abba said: The ill also benefit, and their limbs become light for them. Avimai, one of the scholars, used to visit the ill when the “permeation” rain fell.

Rabbi Ḥiyya bar Abba said to him: ‘How are they doing?’ He said to him: ‘They feel relief.’ Rabbi Abba says: Even a gemstone senses it [the rain].47The rain causes their quality to increase. The Rabbis say: Even the fish sense it.48Though they live underwater.

Rabbi Pinḥas said: There was an incident near Akko in which they caught a fish and, [based on its size], they estimated that it would weigh three hundred pounds, but they weighed it at two hundred pounds. There was an elderly fisherman there, who said to them: ‘It is because the “permeation” rain has not yet fallen.’ After it fell, they caught a fish and estimated that it would weigh two hundred pounds, but they weighed it at three hundred pounds.

Rabbi Elazar bar Rabbi Shimon said: The land is watered only at its upper layer. If so, what should the roots of the carob tree and the roots of the sycamore do, as their roots reach into the depths [of the earth]? Rather, each and every [tree] is watered according to its needs. Rabbi Ḥanina ben Rabbi Izka and Rabbi Berekhya said in the name of Rabbi Yehuda: The roots of a wheat stalk breach the ground up to fifty cubits.

The roots of the fig tree breach rocks. Rabbi Levi said: It is as you49Rabbi Elazar bar Rabbi Shimon. said: [The land is watered] only up to its upper layer; and as for the carob tree and the sycamore, once in thirty days the waters of the depths rise and water them. What is the source? “I, the Lord, guard it; at set times I water it” (Isaiah 27:3).

Rabbi Yehoshua ben Levi said: When the rain falls, it gives the ground a new face [panim].50It causes greenery to grow. This is expounded from the phrase “the surface [penei] of the ground.”

“The Lord God formed the man of dirt from the ground and He breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). “The Lord God formed” – it is written: “A king will uphold the land with justice [but a man of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One blessed be He. “Will uphold the land with justice” – as He created the world with [the attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1).1Throughout the creation narrative, God is referred to as Elohim, indicating his attribute of strict justice.

“But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the completion of the world.2Ḥalla is separated after the completion of the dough, and is endowed with sanctity, given to a priest to eat. Adam was intended to be the sacred finale to the creation of the world. Ḥalla is called teruma,3Teruma refers to a portion of something set aside as sacred. as it is stated: “The first of your kneading basket [you shall separate as a loaf, as teruma]” (Numbers 15:20).

Rabbi Yosei ben Ketzarta said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from its midst; so, too, first “a mist would rise from the earth”4Forming a dough-like mixture with the earth. (Genesis 2:6), and then, “The Lord God formed [man]…”

“Formed" [Vayitzer]5Vayitzer is written with the letter yod appearing twice, although in verse 19, regarding the creation of the animals, the same word is spelled with just one yod. – there were two acts of formation [involved in the creation of humanity], the formation of man and the formation of woman, a formation of seven [months] and a formation of nine [months].6According to the Midrash, some babies are born after a gestation of seven months, others after nine months.

A fetus that developed in the womb for eight months was considered unviable. Rav Huna said: If it was formed according to the seven [month process], and then born during the eighth or ninth [month], it can live. But if it was formed according to the nine [month process] and born during the eighth, it will not live, all the more so [if it is born] during the seventh. They asked before Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]?

He said to them: From your own [language] I will prove it to you: Zeta7This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta8It means seven. Seven thus indicates life.; eta9The name of the eighth Greek letter, also meaning “dying.” – okto.10It means eight. Eight thus indicates death.

"And He formed" (Genesis 2:7) - two formations: a formation from the lower beings and a formation from the upper beings. Rabbi Tifdai said in the name of Rabbi Acha: the upper beings were created in image and likeness, and they do not procreate and multiply. And the lower beings procreate and multiply but were not created in image and likeness. The Holy One, blessed be He, said: behold, I will create him in image and likeness, like the upper beings, yet procreating and multiplying, like the lower beings. Rabbi Tifdai said in the name of Rabbi Acha: the Holy One, blessed be He, said: if I create him from the upper beings, he will live and not die; if from the lower beings, he will die and not live. Rather, behold, I will create him from these and from those: if he sins he will die, and if not he will live.

“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation from the lower realms and a formation from the upper realms. Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak and the Rabbis in the name of Rabbi Eliezer: He created in him four creations from the upper realms and four from the lower realms. He [man] eats and drinks like an animal, procreates like an animal, defecates like an animal, and dies like an animal.11These are all characteristics associated with creatures of the lower realm (earth).

From the upper realms: He stands upright, speaks, understands, and sees like ministering angels. But does an animal not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision.

Rabbi Tafduyei said 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 [that have been created up to now] 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 Tafduyei said 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] these [the supernal] and those [the earthly]. If he sins, he will die; if he does not, he will live.’

“Formed" [Vayitzer] – [alluding to man’s] two inclinations [yetzarim], the good inclination and the evil inclination. Were an animal to have two inclinations, when it would see a person with a knife in his hand ready to slaughter it, it would die of fright. But does man not have two inclinations [and nevertheless does not die of fright]? Rabbi Ḥanina bar Ida said: “He forms [yotzer] the spirit of man within him” (Zechariah 12:1) – this teaches that a person’s soul is bound up [tzerura] within him.12And that is why man, despite possessing two inclinations, does not easily die. Were it not so, whenever he would experience anguish, he would shed it [his soul] and cast it off from himself.

“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation for [his life in] this world and a formation for [his life in] the World to Come.13When the dead bodies of the righteous will again take form at the resurrection. Beit Shammai and Beit Hillel, Beit Shammai say: The formation that takes place in this world and the formation that takes place in the World to Come are not the same.

In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, but in the future, it will begin with sinews and bones and finish with skin and flesh, as that is what it says regarding the corpses of Ezekiel: “I saw, and behold, there were sinews upon them,14Upon the bones. and flesh grew, [and skin covered them]” (Ezekiel 37:8). Rabbi Yonatan said: We cannot learn anything from Ezekiel’s corpses.15Because they already had bones.

In the future resurrection, there will be no bones. To what were Ezekiel’s corpses comparable? To one who enters a bathhouse; what he takes off first [when undressing] he puts on last [when dressing]. Beit Hillel say: Just as his formation takes place in this world so will his formation take place in the World to Come.

In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, so, too, in the future, it will begins with skin and flesh and finish with sinews and bones, as Job says: “Do You not pour me [tatikheni] like milk [and curdle me like cheese, clothe me with skin and flesh and cover me with bones and sinews]?” (Job 10:10–11) – hitakhtani [in past tense]16Which would have referred to his formation in the womb. is not written here, but rather tatikheni [in future tense].17Referring to the resurrection in the future.

“And curdle me [takpieni] like cheese” (Job 10:10) – hikpetani [in past tense] is not written here, but rather, takpieni, [in future tense]. “You clothe me [talbisheni] with skin and flesh” – hilbashtani [in past tense] is not written here, but rather, talbisheni, [in future tense]. “And cover me [tesokhekheni] with bones and sinews” (Job 10:11) – sokhakhtani [in past tense] is not written here, but rather, tesokhekheni [in future tense].

This is analogous to a bowl filled with milk. Before putting the rennet in it the milk is loose; after putting in the rennet, the milk congeals and sets. That is what Job said: “Do You not pour me like milk [and curdle me like cheese]…skin and flesh…You granted me life and kindness, and Your command preserved my spirit” (Job 10:12).

“[The Lord God formed] the man [ha’adam]” – due to the merit of Abraham.18“The man,” with the definite article, seems to be alluding to a particular man. The Midrash expounds that it is an allusion to Abraham, as it goes on to show. Rabbi Levi said: “The greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham.19Who was a giant in the spiritual sense. Why does it call him great?

It is because he was worthy of being created before Adam. However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and there will be no one to come along to remedy [the damage] that he had wrought. Rather, I will create Adam first, as if he brings ruin [to the world], Abraham will come along and remedy what he had wrought.’ Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam, where does he place it?

Is it not in the middle of the Great Hall, so that it can support the [weaker] beams that are in front of it and the beams that are behind it? So, too, why did the Holy One blessed be He create Abraham in the middle of the generations? So that he would support the [unworthy] generations that are before him and the generations that are after him. Rabbi Levi said: One might introduce a virtuous woman into a house with a corrupted woman,20If one has a corrupted wife, he might take a second wife who is more virtuous, hoping that the new wife will influence the first one for the better. but one would not introduce a corrupt woman into a house with a virtuous woman.21In this case the second wife would be a negative influence on the first one. This explains why Abraham came into the world after Adam.

“[The Lord God formed the man] of dirt [afar]” – [read the word] ofer,22Literally, a young gazelle. meaning a young man, as he was created in his full form.23Adam was not created as a baby, but as a full-grown young man. Rabbi Elazar bar Rabbi Shimon said: Eve, too, was created in her full form. Rabbi Yoḥanan said: Adam and Eve were created [with the bodies of people who were] approximately twenty years old.

Rabbi Huna said: [“Dirt [afar] from the ground [adama]”].24Both afar and adama refer to earth, so what is the significance of using both terms? Afar is a masculine word, adama is a feminine word. A potter brings masculine dirt and feminine ground25He mixes coarse clay with fine clay in order to construct the best pottery. so that the vessels he makes will be strong.26Adam was created from two different kinds of earth to make him more robust.

There was an incident involving an individual from Tzippori whose son died. [Some say the mourner himself was a heretic, and] others say that a heretic was sitting before him [to console him]. Rabbi Yosei bar Ḥalafta went up to visit him. He [the heretic] saw that he [Rabbi Yosei] was sitting there and smiling. He said to him: ‘Why are you smiling?’

He said to him: ‘We have faith in the Lord of heaven that you will behold his face [once again] in the World to Come.’ He said to him: ‘Is this man’s grief not enough for him, that you come and aggrieve him further?27With such nonsense. Are there earthenware vessels that can be repaired? Is it not written: “Shatter them like a potter’s vessel”?’ (Psalms 2:9) he asked in bewilderment.28So, too, a dead body cannot be restored to life, as the verse compares man to earthenware.

He said to him: ‘An earthenware vessel is formed with water, and is firmed by fire. A glass vessel, [in contrast,] is formed with fire and is firmed with fire. Yet this one [glassware], when broken, can be repaired, while that one [earthenware], when broken, cannot be repaired? This is astonishing.’

He [the heretic] said to him: ‘It is because it [glass ware] is made by blowing.’ He said to him: ‘Let your ears hear what your own mouth is saying. If this one [glassware], that is made with the breath of mortal man, can be repaired, [that which is made] with the breath of the Holy One blessed be He, all the more so.’ Rabbi Yitzḥak said:29Regarding the aforementioned verse, which compares man to earthenware.

“Shatter them like an earthenware vessel” is not written here, but rather, “Shatter them like a potter’s vessel” (Psalm 2:9) – a potter’s vessel [refers to one] that has not yet been fired, and can be repaired.30So, too, man will be resurrected after death.

“From the ground [adama]” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: From the place of his atonement he was created, just as it says: “You shall make for Me an altar of earth [adama]” (Exodus 20:21). The Holy One blessed be He said: ‘I will create him from the place of his atonement; then there is hope that perhaps he will endure.’ “And breathed into his nostrils” – this teaches that He stood up his [Adam’s] lifeless mass from the earth to the heavens and [there] injected a soul into it.

In this world, it [the spirit] is [injected into man] by blowing, and that is why he dies; but in the future, it [the spirit] will be [injected] by [direct] placement,31And will therefore be immortal. as it is stated: “I will place My spirit in you and you will live” (Ezekiel 37:14).

It [man’s soul] is called by five names: nefesh (Genesis 2:7), ruaḥ (Ezekiel 37:14), neshama (Genesis 2:7), yeḥida (Psalms 22:21), ḥaya (Psalms 143:3). Nefesh – this refers to blood, as it is stated: “For blood is the soul [nefesh]” (Deuteronomy 12:23). Ruaḥ – because it ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward?” (Ecclesiastes 3:21).32Ruaḥ also means wind, which ascends and descends.

Neshama – this refers to man’s intellect, as people say: Intellect is good. Ḥaya – because all of one’s limbs may die, but it [the soul] remains alive [ḥaya] in the body.33A person can lose the use of his limbs, but he cannot live without a soul. Yeḥida – because all of one’s limbs are in pairs, but it [the soul] is solitary [yeḥida] in the body. This is what is written: “If He directs His attention to him, his spirit [ruḥo] and his soul [nishmato] He will gather to him” (Job 34:14).

Rabbi Yehoshua bar Neḥemya and the Rabbis, Rabbi Yehoshua bar Neḥemya said: If God would direct his attention to this person, his spirit would already be in His hand.34If God would so desire, a person would die in his sleep. “And his soul He will gather to him” – [if He would gather the soul into one single place] in his body, the entire man would die. Rather, when a person sleeps, the soul warms the [entire] body so that it does not get too cold and die.

The Rabbis say: If God would direct his attention to this person, and his spirit [ruaḥ] would already be in His hand, “and his soul He will gather to Him” on High,35According to this interpretation, unlike the previous one, “to Him” refers to God. the entire man would die.36If God would take both man’s spirit [ruaḥ] and his soul [neshama] away during sleep, he would die. When a person is sleeping, however, the soul [neshama] [is left within him, and it] warms the body so it will not get too cold and die.

That is what is written: “The spirit [neshama] of man is the lamp of the Lord” (Proverbs 20:27). Rabbi Bisni, Rabbi Aḥa, and Rabbi Yoḥanan say in the name of Rabbi Meir: The neshama fills the entire body, and when a person sleeps, it ascends upward and draws life for him from above. Rabbi Levi said in the name of Rabbi Ḥanina: For each and every breath that a person takes, he must laud the Creator.

What is the source? “Let every soul [neshama] praise God” (Psalms 150:6) – [read instead:] Let every breath [neshima] praise God.