Pirkei DeRabbi Eliezer Reader

RABBI ELIEZER AND THE TORAH THE following befell Rabbi Eliezer, son of Hyrḳanos. His father had many ploughmen who were ploughing arable ground, whereas he was ploughing a stony plot; he sat down and wept. His father said to him: O my son! Why dost thou weep?

Art thou perchance distressed because thou dost plough a stony plot? In the past thou hast ploughed a stony plot, now behold thou shalt plough with us arable soil. He sat down on the arable ground and wept. His father said to him: But why dost thou weep?

Art thou perchance distressed because thou art ploughing the arable land? He replied to him: No. (Hyrḳanos) said to him: Why dost thou weep? He answered him: I weep only because I desire to learn Torah. (Hyrḳanos) said to him: Verily thou art twenty-eight years old—yet dost thou desire to learn Torah? Nay, go, take thee a wife and beget sons and thou wilt take them to the school.

He fasted two weeks not tasting || anything, until Elijah— may he be remembered for good—appeared to him and said to him: Son of Hyrḳanos! Why dost thou weep? He replied to him: Because I desire to learn Torah. (Elijah) said to him: If thou desirest to learn Torah get thee up to Jerusalem to Rabban Jochanan ben Ẓakkai. He arose and went up to Jerusalem to R. Jochanan ben Ẓakkai and sat down and wept. (R. Jochanan) said to him: Why dost thou weep? He answered him: Because I wish to learn Torah. (R. Jochanan) said to him: Whose son art thou? But he did not tell him.

(R. Jochanan) asked him: Hast thou never learnt to read the Shema', or the Tephillah, or the Grace after meals? He replied to him: No. He arose and (R. Jochanan) taught him the three (prayers). (Again) he sat down and wept. (R. Jochanan) said to him: My son, why dost thou weep? He replied: Because I desire to learn Torah. He (thereupon) taught him two rules (of the Law) every day of the week, and on the Sabbath (Eliezer) repeated them and assimilated them.

He kept a fast for eight days without tasting anything until the odour of his mouth attracted the attention of R. Jochanan ben Ẓakkai, who directed him to withdraw from his presence. He sat down and wept. (R. Jochanan) said to him: My son, why dost thou weep? He rejoined: Because thou didst make me withdraw from thy presence just as a man makes his fellow withdraw, when the latter is afflicted with leprosy. (R. Jochanan) said to him: My son, just as || the odour of thy mouth has ascended before me, so may the savour of the statutes of the Torah ascend from thy mouth to Heaven.

He said to him: My son! Whose son art thou? He replied: I am the son of Hyrḳanos. Then said (R. Jochanan): Art thou not the son of one of the great men of the world, and thou didst not tell me?

By thy life! he continued, This day shalt thou eat with me. (Eliezer) answered: I have eaten already with my host. (R. Jochanan) asked: Who is thy host? He replied: R. Joshua ben Chananjah and R. José the Priest.

(R. Jochanan) sent to inquire of his hosts, saying to them: Did Eliezer eat with you this day? They answered: No; moreover has he not fasted eight days without tasting any food? R. Joshua ben Chananjah and R. José the Priest went and said to R. Jochanan ben ḳakkai: Verily during the last eight days (Eliezer) has not partaken of any food.

R. ELIEZER AND HIS BRETHREN THE sons of Hyrḳanos said to their father: Get thee up to Jerusalem and vow that thy son Eliezer should not enjoy any of thy possessions. He went up to Jerusalem to disinherit him, and it happened that a festival was being celebrated there by R. Jochanan ben Ẓakkai. All the magnates of the district were dining with him; (such as) Ben Zizith Hakkeseth, Nicodemus ben Gorion, and Ben Kalba S'bu'a. ||

Why was his name called Ben Zizith Hakkeseth? Because he reclined at table in a higher position than the other magnates of Jerusalem. Concerning Nicodemus ben Gorion, people said that he had (stored) provisions containing 3 S'ah of fine flour for every inhabitant of Jerusalem. When the zealots arose and burnt all the storehouses, they measured and found that he had had provisions for three years for every inhabitant in Jerusalem.

Concerning Ben Kalba S'bua it was told that he had a house measuring 4 Kors with roofs covered with gold. The people said (to R. Jochanan): Behold, the father of R. Eliezer has arrived. He bade them saying: Prepare a place for him, and seat him next to us. (R. Jochanan) fixed his gaze on R. Eliezer, saying to him, Tell us some words of the Torah. (R. Eliezer) answered him saying: Rabbi! I will tell thee a parable.

To what is the matter like? To this well which cannot yield more water than the amount which it has drawn (from the earth); likewise am I unable to speak words of the Torah in excess of what I have received from thee.

(R. Jochanan) said to him, I will (also) tell thee a parable. To what is the matter like? To this fountain which is bubbling and sending forth its water, and it is able to effect a discharge more powerful || than what it secretes; in like manner art thou able to speak words of the Torah in excess of what Moses received at Sinai. (R. Jochanan) continued: Lest thou shouldst feel ashamed on my account, behold I will arise and go away from thee.

Rabban Jochanan ben Ẓakkai arose and went outside. (Thereupon) R. Eliezer sat down and expounded. His face shone like the light of the sun and his effulgence beamed forth like that of Moses, so that no one knew whether it was day or night. They went and said to Rabban Jochanan ben Ẓakkai: Come and see R. Eliezer sitting and expounding, his face shining like the light of the sun and his effulgence beaming like that of Moses, so that no one knows whether it be day or night.

He came from (his place) behind him and kissed him on his head, saying to him: Happy are ye, Abraham, Isaac, and Jacob, because this one has come forth from your loins.

Hyrḳanos his father said: To whom does (R. Jochanan) speak thus? The people answered: To Eliezer thy son. He said to them: (R. Jochanan) should not have spoken in that manner, but (in this wise), "Happy am I because he has come forth from my loins." Whilst R. Eliezer was sitting and expounding, his father was standing upon his feet. When || (Eliezer) saw his father standing upon his feet, he became agitated and said to him: My father! be seated, for I cannot utter the words of the Torah when thou art standing on thy feet. (Hyrḳanos) replied to him: My son, it was not for this reason that I came, but my intention was to disinherit thee. Now that I have come and I have witnessed all this praise; behold thy brothers are disinherited and their portion is given to thee as a gift.

(Eliezer) replied: Verily I am not equal to one of them. If I had asked the Holy One, blessed be He, for land, it would be possible for Him to give this to me, as it is said, "The earth is the Lord's, and the fulness thereof" (Ps. 24:1). Had I asked the Holy One, blessed be He, for silver and gold, He could have given them to me, as it is said, "The silver is mine, and the gold is mine" (Hag. 2:8). But I asked the Holy One, blessed be He, that I might be worthy (to learn the) Torah only, as it is said, "Therefore I esteem all precepts concerning all things to be right; and I hate every false way" (Ps. 119:128).

Before the world was created, there was the Holy One, blessed be He, and His great name alone. And it arose in His thought to create the world, and He was tracing out the world before Him, but it would not stand. They told a parable: To what may the matter be compared? To a king who wishes to build his palace; if he does not trace out in the ground its foundations and its entrances and its exits, he does not begin to build. So too the Holy One, blessed be He, traced out the world before Him, but it would not stand until He created repentance. Seven things were created before the world was created, and these are they: the Torah, and Gehinnom, and the Garden of Eden, and the Throne of Glory, and the Temple, and repentance, and the name of the Messiah. From what place were the heavens created? From the light of the garment of the Holy One, blessed be He, with which He is clothed. He took of it and spread it out like a cloak, and they kept stretching outward until He said to them: Enough. And therefore His name is called Shaddai, for He said to the heavens, Enough (dai), and they stood firm. And from where do we know that they were created from the light of His garment? As it is stated: "He wraps Himself in light as in a garment, stretching out the heavens like a curtain" (Psalms 104:2).

Rabbi Eliezer ben Hyrcanus opened: "Who can express the mighty acts of the LORD, or make heard all His praise?" (Psalms 106:2). Now is there any person in the world who is able to express the might of the Holy One, blessed be He, or to make heard all His praise? Even the ministering angels are unable to recount but a portion of His mighty acts! Yet it is fitting for us to expound concerning what He has done and what He is destined to do, so that the name of the Holy One, blessed be He, may be exalted through His creatures whom He created from one end of the world to the other, as it is said: "One generation shall praise Your works to another" (Psalms 145:4). Before the world was created, the Holy One, blessed be He, and His great name alone existed, and it arose in thought to create the world. And He was tracing out the world before Him, but it would not stand. They made a parable: To what is the matter comparable? To a king who wishes to build his palace; if he does not first trace upon the ground its foundations, its entrances and its exits, he does not begin to build. So too the Holy One, blessed be He, traced out the world before Him, and it would not stand until He created repentance. Seven things were created before the world was created, and these are they: the Torah, Gehinnom, the Garden of Eden, the throne of glory, the Temple, repentance, and the name of the Messiah. The Torah, from where? As it is said: "The LORD acquired me as the beginning of His way, before His works of old" (Proverbs 8:22). "Before" means before the world was created. Gehinnom, from where? As it is said: "For Topheth has long been prepared" (Isaiah 30:33). "Long ago," before the world was created. The Garden of Eden, from where? As it is said: "And the LORD God planted a garden in Eden in the east (mikedem)" (Genesis 2:8). "From of old (mikedem)," before the world was created. The throne of glory, from where? As it is said: "Your throne is established from of old" (Psalms 93:2). "From of old," before the world was created. The Temple, from where? As it is said: "A throne of glory, exalted from the beginning" (Jeremiah 17:12). "From the beginning," before the world was created. Repentance, from where? As it is said: "Before the mountains were born" (Psalms 90:2), and it is written: "You return man to dust" (Psalms 90:3). "Before," before the world was created. The name of the Messiah, from where? As it is said: "Before the sun his name shall continue" (Psalms 72:17). And another verse says: "And you, Bethlehem Ephrathah, who are little to be among the thousands of Judah... and his origins are from of old (mikedem)" (Micah 5:1). "From of old," before the world was created. Immediately the Holy One, blessed be He, took counsel with the Torah, whose name is Tushiyah, to create the world. She answered Him and said: Master of the worlds, if there is no army and no camp for a king, over what does he rule? And if there is no people to acclaim the king, where is the honor of the king? The Master of the world heard, and it was pleasing to Him. The Torah said: Through me the Holy One, blessed be He, took counsel to create the world, as it is said: "Mine is counsel and sound wisdom (tushiyah)" (Proverbs 8:14), and so on. From here the Sages said: Any kingdom that has no counselors, its kingdom is no kingdom. And from where do we learn this? From the kingdom of the house of David, which had counselors, as it is said: "And Jonathan, David's uncle, was a counselor, a man of understanding and a scribe" (1 Chronicles 27:32). And the kingdom of the house of David had counselors; and as for every other person, how much more is it good for them, as it is said: "And he who listens to counsel is wise" (Proverbs 12:15). And another verse says: "And in an abundance of counselors there is deliverance" (Proverbs 11:14). Eight things were created on the first day, and these are they: heaven and earth, light and darkness, unformed and void, wind and water, as it is said: "And the spirit of God hovered over the face of the waters" (Genesis 1:2). And some say: also day and night, as it is said: "And there was evening and there was morning, one day" (Genesis 1:5). And eight on the second day, and these are they: the well and the manna and the staff and the rainbow and the writing and the inscribed text and the priestly tunic and the harmful spirits. And ten things arose in thought: Jerusalem, and the spirits of the patriarchs, and the ways of the righteous, and Gehinnom, and the waters of the flood, and the second tablets, and the Sabbath, and the Temple, and the ark, and the light for the World to Come. From what place were the heavens created? From the light of the garment of the Holy One, blessed be He, in which He is clothed. He took of it and spread it out like a robe, and they stretched and went on until He said to them: Enough (dai), and therefore His name is called Shaddai, for He said to the heavens "Enough," and they stood still. And from where do we know that they were created from the light of His garment? As it is said: "Wrapping Himself in light as a robe, stretching out the heavens like a curtain" (Psalms 104:2). From what place was the earth created? From the snow that is beneath the throne of glory; He took it and cast it upon the waters, and the waters congealed and the dust of the earth was made, as it is said: "For He says to the snow: Become earth" (Job 37:6). The foundations of the heavens are held fast in the waters of the Ocean, for the waters of the Ocean stand between the ends of the heavens and the ends of the earth, and the ends of the heavens are held fast upon the waters of the Ocean. For the waters of the Ocean are between the ends of the earth and the ends of the heavens, and the ends of the heavens are spread out upon the waters of the Ocean, as it is said: "He who lays the beams of His upper chambers in the waters" (Psalms 104:3). The structure of the heavens rises above like a sphere. It is like a spread tent, its edges below and its center above, and all the children of men dwell beneath it. So too are the heavens: their edges below and their center above, like a tent, as it is said: "And He spreads them like a tent to dwell in" (Isaiah 40:22). There are four winds in the world: the wind of the eastern corner, the wind of the western corner, the wind of the southern corner, the wind of the northern corner. The wind of the eastern corner, from there light goes forth to the world. The wind of the southern corner, from there dews of blessing and rains of blessing go forth to the world. The wind of the western corner, from there darkness goes forth to the world. The wind of the northern corner, from there the storehouses of snow and storehouses of hail, and cold and heat and rains go forth to the world. Another interpretation: the wind of the northern corner, He created it but did not finish it. He said that anyone who claims to be a god, let him come and finish this corner that I have left, and all will know that he is a god. And there is the dwelling place for the harmful spirits and the tremors, for the spirits and the demons and the lightnings and the thunders. And from there evil goes forth to the world, as it is said: "From the north evil shall break forth" (Jeremiah 1:14). With ten utterances the world was created, and these are they: "And God said: Let there be light" (Genesis 1:3), "And God said: Let there be a firmament" (Genesis 1:6), "And God said: Let the waters be gathered" (Genesis 1:9), "And God said: Let the earth sprout" (Genesis 1:11), "And God said: Let there be luminaries" (Genesis 1:14), "And God said: Let the waters swarm" (Genesis 1:20), "And God said: Let the earth bring forth" (Genesis 1:24), "And God said: Let us make man" (Genesis 1:26), "And God said: Behold, I have given to you" (Genesis 1:29), "And God said: It is not good for man to be alone" (Genesis 2:18). And with three He encompassed it, and these are they: with wisdom, with understanding, and with knowledge, as it is said: "The LORD by wisdom founded the earth, by understanding He established the heavens; by His knowledge the deeps were split open" (Proverbs 3:19-20). And with these three the Tabernacle was made, as it is said: "And I have filled him with the spirit of God, with wisdom and with understanding and with knowledge" (Exodus 31:3). And with these three the Temple was made, as it is said: "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). And with these three it is destined to be built, as it is said: "By wisdom a house is built, and by understanding it is established, and by knowledge the chambers are filled" (Proverbs 24:3-4). And with these three He is destined to give three good gifts to Israel, as it is said: "For the LORD gives wisdom; from His mouth come knowledge and understanding" (Proverbs 2:6). And these three were given doubled to the King Messiah, as it is said: "And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding" (Isaiah 11:2), and so on.

From what place were the heavens created? From the light of the garment of the Holy One, blessed be He, with which He is clothed. He took from it and spread it out like a cloak, and it kept stretching and going until He said to it: Enough. For this reason His name is called Shaddai, for He said to the heavens "Enough" (dai) and they stood firm. And from where do we know that they were created from the light of His garment? As it is said (Psalms 104:2): "He wraps Himself in light like a garment, He stretches out the heavens like a curtain."

From what place were the heavens created? From the light of the garment of the Holy One, blessed be He, with which He is clothed. He took of it and spread it out like a cloak, and they went on stretching until He said to them: Enough. For this reason His name is called Shaddai, because He said to the heavens, Enough (dai), and they stood still. And from where do we know that they were created from the light of His garment? As it is said (Psalms 104:2): "Who covers Himself with light as with a garment, who stretches out the heavens like a curtain." From what place was the earth created? From the snow that is beneath the Throne of Glory. He took it and cast it upon the waters, and the waters congealed and became the dust of the earth, as it is said (Job 37:6): "For He says to the snow, Be earth." The legs of the heavens are held fast in the waters of the ocean, for the waters of the ocean stand between the ends of the heavens and the ends of the earth, and the ends of the heavens are held fast upon the waters of the ocean. For the waters of the ocean are between the ends of the earth and the ends of the heavens, and the ends of the heavens are spread out upon the waters of the ocean, as it is said (Psalms 104:3): "Who lays the beams of His upper chambers in the waters." The structure of the heavens rises upward in the shape of a ball. It is like a spread tent, its edges below and its center above, and all human beings dwell beneath it. So too are the heavens: their edges below and their center above, like a tent, as it is said (Isaiah 40:22): "And He spread them out like a tent to dwell in." There are four winds in the world: the wind of the eastern corner, the wind of the western corner, the wind of the southern corner, and the wind of the northern corner. The wind of the eastern corner: from there light goes forth to the world. The wind of the southern corner: from there dews of blessing and rains of blessing go forth to the world. The wind of the western corner: from there darkness goes forth to the world. The wind of the northern corner: from there the storehouses of snow and the storehouses of hail and cold and heat and rains go forth to the world. Another interpretation: the wind of the northern corner, He created it but did not finish it. He said: Whoever claims that he is a god, let him come and finish this corner that I have left, and then all will know that he is a god.

There are four winds in the world: the wind of the eastern corner, the wind of the western corner, the wind of the southern corner, the wind of the northern corner. The wind of the eastern corner: from there light goes forth to the world. The wind of the southern corner: from there dews of blessing and rains of blessing go forth to the world. The wind of the western corner: from there darkness goes forth to the world. The wind of the northern corner: from there go forth to the world the storehouses of snow and the storehouses of hail, and cold and heat and rains. Another interpretation: the wind of the northern corner, He created it and did not finish it. He said that anyone who claims to be a god, let him come and finish this corner that I have left, and all will know that he is a god.

PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY R. ELIEZER BEN HYRḲANOS opened (his discourse with the text), "Who can utter the mighty acts of the Lord, or shew forth all his praise?" (Ps. 106:2). Is there any man who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? Not even the ministering angels are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (Ps. 145:4).

Before the world was created, the Holy One, blessed be He, with His Name alone existed, and the thought arose in Him to create the world. He began to trace (the foundations of) the world before Himself, but it would not stand. They told a parable, To what is the matter like? To a king who wishes to build a palace for himself. If he had not traced in the earth its foundations, its exits and its entrances, he does not begin to build. Likewise the Holy One, blessed be He, was tracing (the plans of) the world before Himself, but it did not remain standing until He created repentance.

Seven things were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, the Throne of Glory, the Temple, Repentance, and the Name of the Messiah.

Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me in the beginning of his way, before his works of old" (Prov. 8:22). "Of old" means before the world was created. Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" (Gen. 2:8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? Because it is said, "Thy throne is established of old" (Ps. 93:2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (Ps. 90:2); and then in close proximity (we read), "Thou turnest man to contrition" (Ps. 90:3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. 17:12). "From the beginning," whilst as yet the world had not been created. Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. 72:17). "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old" (Mic. 5:2). "The past," whilst as yet the world had not been created.

Forthwith the Holy One, blessed be He, took counsel with the Torah whose name is Tushijah (Stability or Wisdom) with reference to the creation of the world. (The Torah) replied and said to Him: Sovereign of the worlds! if there be no host for the king and if there be no camp for the king, over whom does he rule? If there be no people to praise the king, where is the honour of the king? The Holy One, blessed be He, heard this and it pleased Him.

The Torah spake: The Holy One, blessed be He, took counsel with me concerning the creation of the world, as it is said, "Counsel is mine, and sound knowledge; I am understanding; I have might" (Prov. 8:14). Hence they say, Every government which has no counsellors is not a proper government. Whence do we know this? From the government of the House of David which employed counsellors, as it is said, "And Jonathan David's uncle was a counsellor, a man of understanding, and a scribe" (1 Chron. 27:32).

If the government of the House of David had counsellors, how much more so should other people act likewise. This is of benefit to them, as it is said, "But he that hearkeneth unto counsel is wise" (Prov. 12:15), || and (Scripture) says, "But in the multitude of counsellors there is safety" (Prov. 11:14).

Eight things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water, as it is said, "And the wind of God was moving upon the face of the waters" (Gen. 1:2). Some (wise men) say that day and night also, as it is said, And there was evening and morning, one day (Gen. 1:5). Eight things were created on the second day, namely, the Well, the Manna, the Rod, the Rainbow, the art of writing, the written characters, the Garments, and the destroying spirits. Ten things arose in the thought (of the Creator), namely, Jerusalem," the spirits of the patriarchs, the paths of the righteous, Hell (Gehenom), the waters of the flood, the second tables, the shabbat, the temple and the light of the world to come.

Whence were the heavens created? From the light of the garment with which He was robed. He took (of this light) and stretched it like a garment and (the heavens) began to extend continually until He caused them to hear, "It is sufficient." Therefore is He called God Almighty (El Shaddai), who said to the world: "It is sufficient," and it stood (firm). Whence do we know that the heavens were created from the light of His garment? Because it is said, "Who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain" (Ps. 104:2).

Whence was the earth created? He took of the snow (or ice) which was beneath His Throne of Glory and threw it upon the waters, and the waters became congealed so that the dust of the earth was formed, as it is said, "He saith to the snow, Be thou earth" (Job 37:6).

The hooks of the heavens are fixed in the waters of the ocean. The waters of the ocean are situated between the ends of the heavens and the ends of the earth. The ends of the heavens are spread out over the waters of the ocean, as it is said, "Who layeth the beams of his chambers in the waters" (Ps. 104:3).

The dome (or inside shape) of the heavens ascends upwards like a tub, (that is to say) like a tent (denda) which is spread out with its extremities (fixed) || downwards and its dome stretching upwards so that people can sit beneath it and their feet stand on the earth, whilst all of them are inside the tent; in like wise are the heavens, their extremities are (fixed) downwards and their dome stretches upwards and all creatures dwell beneath them as in a tent, as it is said, "And he spreadeth them out as a tent to dwell in" (Isa. 40:22).

Four quarters have been created in the world; the quarter facing the east, that facing the south, that facing the west and that facing the north. From the quarter facing the east the light goeth forth to the world. From the quarter facing south the dews of blessing and the rains of blessing go forth to the world. From the quarter facing west where are the treasuries of snow and the treasuries of hail, and thence come forth into the world cold and heat and rains. From the quarter facing north darkness goeth forth into the world. The quarter facing north He created, but He did not complete it, for He said, Anyone who says: I am a God, let him come and complete this quarter which I have left (incomplete) and all will know that he is a God.

There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20).

By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14).

By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).

With these three attributes will the Holy One, blessed be He, give three good gifts to Israel in the future, as it is said, "For the Lord will give wisdom, out of his mouth cometh knowledge and understanding" (Prov. 2:6). It is not said, "The Lord has given wisdom." These three attributes will be given to King Messiah, as it is said, "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord" (Isa. 11:2).

On the second day the Holy One, blessed be He, created the firmament, the angels, the fire of flesh and blood, and the fire of Gehinnom. But were not the heavens and the earth created on the first day, as it is said: "In the beginning God created the heavens and the earth" (Genesis 1:1)? Then which firmament did He create on the second day? Rabbi Eliezer says: The firmament that is over the heads of the four living creatures. And the angels that were created on the second day, when they are sent by His word they become winds, and when they minister before Him they become of fire, as it is said: "He makes His angels winds, His ministers a flaming fire" (Psalms 104:4). Four companies of ministering angels offer praise before the Holy One, blessed be He. The first camp, that of Michael, is at His right. The second camp, that of Gabriel, is at His left. The third camp, that of Uriel, is before Him. The fourth camp, that of Raphael, is behind Him. And the Presence of the Holy One, blessed be He, is in the middle. And He sits upon a high and lofty throne, raised up and suspended above in the air. And when He speaks toward the east, He speaks from between the two cherubim with the face of a man. And when He speaks toward the south, He speaks from between the two cherubim with the face of a lion. And when He speaks toward the west, He speaks from between the two cherubim with the face of an ox. And when He speaks toward the north, He speaks from between the two cherubim with the face of an eagle. And the living creatures stand beside the throne of His glory, yet they do not know the place of His glory. They stand in fear and dread, in trembling and quaking, and from the sweat of their faces a river of fire flows forth and goes out before Him, as it is said: "A river of fire streamed and went out from before Him" (Daniel 7:10). And Israel is one nation on the earth who declare His unity continually; every day they answer and say: "Hear, O Israel, the LORD is our God, the LORD is One" (Deuteronomy 6:4).

THE CREATION ON THE SECOND DAY ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22).

What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3).

Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.

(As for) the angels created on the second day, when they are sent (as messengers) by His word they are changed into winds, and when they minister before Him they are changed into fire, as it is said, "Who maketh his angels winds; his ministers a flaming fire" (Ps. 104:4).

Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gabriel on His left, the third camp || (led by) Uriel before Him, and the fourth camp (led by) Raphael behind Him; and the Shekhinah of the Holy One, blessed be He, is in the centre. He is sitting on a throne high and exalted. His throne is high and suspended above in the air. The appearance of His Glory is like the colour of amber. And the adornment of a crown is on His head, and the Ineffable Name is upon His forehead. One half (of His glory) is fire the other half is hail, at His right hand is life and at His left is death. He has a sceptre of fire in His hand and a veil is spread before Him, and His eyes run to and fro throughout the whole earth, and the seven angels, which were created first, minister before Him within the veil, and this (veil) is called Pargod. His footstool is like fire and hail. Fire is flashing continually around His throne, righteousness and judgment are the foundation of His throne. And the likeness of His throne is like a sapphire throne with four legs, and the four holy Chajjôth are fixed to each leg, each one has four faces and each one has four wings, as it is said, "And every one had four faces and four wings" (Ezek. 1:6), and these (Chajjôth) are the Cherubim.

When He || speaks towards the west He speaks between the two Cherubim with the face of the ox, when He speaks towards the north He speaks between the two Cherubim with the face of an eagle.

Over against them are the Ophanim (Wheels) and the Whirling Wheels of the Chariot, and when He looketh upon the earth His chariots are upon the Ophanim, and owing to the noise caused by the whirling wheels of the Chariot—lightnings and thunder go forth into the world. When He dwells in heaven He rideth upon a swift cloud. When He hastens He flies upon the wings of the wind, as it is said, "And he rode upon a cherub, and did fly; yea, he flew swiftly upon the wings of the wind" (Ps. 18:10).

The Chajjôth stand next to the throne of His glory and they do not know the place of His glory. The Chajjôth stand in awe and dread, in fear and trembling, and from the perspiration of their faces a river of fire arises and goes forth before Him, as it is said, "A fiery stream issued and came forth from before him…"(Dan. 7:10). And the wings of Gallizur the angel, who stands next to the Chajjôth, (are spread forth) so that the fire which consumes the fire of the angels should not burn (them).

Two Seraphim stand, one on His right and one on His left, each one has six wings, with twain they cover their face so as not to behold the presence of the Shekhinah, with twain they cover their feet so that they should not be seen before the presence of the Shekhinah, || so that the standing of the foot of the calf might be forgotten. With twain do they fly, praising and reverencing, and they sanctify.

One answers and another calls, one calls and another answers, and they say, "Holy, Holy, Holy, is the Lord of Hosts; the whole earth is full of his glory" (Isa. 6:3).

The Chajjôth stand at the side of the throne of His glory and they do not know the place of His glory; they respond and say in every place where His glory is, "Blessed be the glory of the Lord from his place" (Ezek. 3:12). Israel, a nation unique on the earth, declares daily the unity of His great Name, saying, "Hear, O Israel: the Lord is our God, the Lord is one" (Deut. 6:4). He answers His people Israel and says to them, I am the Lord your God who has delivered you from every trouble.

THE GATHERING OF THE WATERS ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).

Before the waters were gathered together the depths were created. These are the depths which are beneath the earth; for the earth is spread upon the water like a ship which floats in the midst of the sea, so likewise is the earth spread out over the water, as it is said, "To him that spread forth the earth above the waters…" (Ps. 136:6). He opened an entrance to the Garden of Eden because thence were planted upon the face of all the earth all kinds of trees yielding fruit according to their kind, and all kinds of herbs and grass thereof, and in them (was seed), as it is said, "Wherein is the seed thereof, upon the earth" (Gen. 1:11).

He prepared a table for the creatures whilst as yet they were not created, as it is said, "Thou preparest a table before me" (Ps. 23:5). All the fountains arise from the depths to give water to all creatures.

Rabbi Joshua said: The diameter of the earth is equal to a journey of sixty years, and one of the depths which is near to Gehinnom bubbles with water and produces water for the delight of the sons of man.

Rabbi Jehudah || said: Once every month ducts rise from the depths to irrigate the face of all the earth, as it is said, "And there went up a mist from the earth and watered the whole face of the ground" (Gen. 2:6). The clouds cause the seas to hear the sound of their waterspouts, and the seas cause the depths to hear the sound of their waterspouts, and the deep calls to the deep to bring up waters to give them to the clouds, as it is said, "Deep calleth unto deep at the sound of thy waterspouts" (Ps. 42:7).

The clouds draw water from the depths, as it is said, "He causeth the vapours to ascend from the ends of the earth" (Ps. 135:7), and in every place where the King commands them, there they cause rain (to fall), and forthwith the earth becomes fruitful and yields produce like a widow who becomes pregnant through debauchery. But when the Holy One, blessed be He, desires to bless the produce of the earth, and to give provision to the creatures, He opens the good treasuries in heaven and sends rain upon the earth, namely, the fructifying rain, and forthwith the earth becomes fruitful like a bride who conceives from her first husband and produces offspring of blessing, as it is said, "The Lord shall open unto thee his good treasury the heaven" (Deut. 28:12).

THE PLANETS; THE COURSE OF THE SUN ON the fourth day He connected together the two luminaries, of which one was not greater (in size) than the other. They were equal as regards their height, || qualities, and illuminating powers, as it is said, "And God made the two great lights" (Gen. 1:16). Rivalry ensued between them, one said to the other, I am bigger than thou art. The other rejoined, I am bigger than thou art.

What did the Holy One, blessed be He, do, so that there should be peace between them? He made the one larger and the other smaller, as it is said, "The greater light to rule the day, and the lesser light to rule the night and the stars he also made" (ibid.).

All the stars minister to the seven planets, and their names are: Sun, Venus, Mercury, the Moon, Saturn, Jupiter, Mars. The mnemonic of their service is KZNSh ChLM, by night; ChLM KZNSh by day and KLSh ZMChN for the hours of the night; ChNKL ShZM for the hours of the day. On the first day Mercury and the Sun, on the second day Jupiter and the Moon, on the third day Venus and Mars, on the fourth day Saturn and Mercury, on the fifth day the Sun and Jupiter, on the sixth day the Moon and Venus, on the seventh day Mars and Saturn. All of them minister to the twelve constellations which correspond to the twelve months. The constellations are: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. All the constellations minister to the days of the sun. Now the days of the solar month are 30 days, 10 hours and a half, and each constellation ministers to the || days of the solar month for two days and a half, so that two constellations (minister for) five days. The chief which begins at the beginning of the solar month is the same chief which completes at the end of the solar month; the one which opens is the one which closes.

The great cycle of the sun is 28 years, and therein are seven small cycles each of four years. The number of days of the solar year is 365 and a quarter of a day. The seasons of the solar year are four, each season (consisting of) 91 days 7½ hours. The beginnings of the cycles of the seasons are the 4th, 2nd, 7th, 5th, 3rd, 1st, and 6th (days). Between each cycle there are 5 days and 6 (hours).

The Teḳuphoth (i.e. seasons) of the small cycle are four in each year, some of them (last) 91 days 7½ hours and some last 92 days. The first year of the cycle (of four years) has its Teḳuphah in Nisan at 6 p.m.; in the second year at 12 p.m.; in the third year at 6 a.m.; in the fourth year at 12 a.m.

The four beginnings of the Teḳuphah of the four months of Nisan commence at the beginning of the night, at midnight, at the beginning of the day, and at noon (respectively). The rest of the other (days of the) || Teḳuphoth are as follows: ẒCh; GYCh; VACh; ṬDCh.

The first Teḳuphah of Nisan took place at the beginning (of the hours) of Saturn. The Teḳuphah of Tammuz (took place) at the middle (of the hours) of Saturn. The Teḳuphah of Tishri (occurred) at the beginning of the hours of Jupiter. The Teḳuphah of Ṭebeth (took place) at the middle (of the hours) of Jupiter. And thus with all the other Teḳuphoth, which occur at the beginning of the hours or at the middle of the hours.

The first cycle took place at the beginning of the hour of Saturn, (and the names of the Planets of the hours are) Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. The second cycle occurred in the hour (of the Planet) which is in front of it, (i.e.) at the beginning of the hour of Jupiter. The third cycle occurred at the beginning of the hour of Mars. The fourth cycle entered at the beginning of the hour of the Sun.

The fifth cycle entered at the beginning of the hour of Venus. The sixth cycle entered at the beginning of the hour of Mercury. The seventh cycle entered at the beginning (of the hour) of the Moon. (At) the end of seven hours, at the end of seven cycles, at the end of 35 days of the great cycle of 28 years, the Teḳuphah cycle returns (i.e. begins again) at the beginning of the fourth day in the hour of Saturn in the hour when it was created.

In 366 (degrees) the sun rises and declines, it rises 183 (degrees) || in the east, and it declines 183 (degrees) in the west corresponding to the 365 days of the solar year. (The sun) goes forth through 366 apertures and enters by the east; 90 days it is in the south (east) quarter, 91 days in the north (east) quarter and one aperture is in the middle and its name is Nogah.

(At) the Teḳuphah of Tishri (the sun) begins from the aperture of Nogah and goes through its revolutions towards the south quarter, through one aperture after another until it reaches the aperture of Bilgah. (At) the Teḳuphah of Ṭebeth (the sun) begins from the aperture of Bilgah and continues its course, returning backward through one aperture after another until it reaches the aperture of Ta'alumah, through which the light goes forth, as it is said, "And the thing that is hid bringeth he forth to light" (Job 28:11). (At) the Teḳuphah of Nisan (the sun) begins from the aperture of Ta'alumah, and it goes to the north quarter through one aperture after another until it reaches the aperture No'aman. (At) the Teḳuphah of Ṭammuz (the sun) begins from the aperture No'aman and goes on its course, returning backwards through aperture after aperture until it reaches the aperture Cheder whence the whirlwind goes forth, as it is said, "Out of the chamber cometh the storm and cold out of the scattering winds" (Job 37:9).

Through these apertures which are in the east (the sun) || goes forth and opposite to them in the west (the sun) sets. The Shekhinah is always in the west. (The sun) sets and worships before the King of Kings, the Holy One, blessed be He, saying: Lord of all worlds! I have done according to all that Thou hast commanded me.

The aperture which is in the midst of the firmament is named M'zarim and (the sun) does not go forth or set therein except once in its great cycle; (thereon) it goes through it as on the day when it was created. At night the sun is in the west. At the Teḳuphah of Tishri and at the Teḳuphah of Ṭebeth the sun goes on its course in the south quarter and in the waters of the Ocean (which are) between the ends of the heavens and the ends of the earth where it is submerged. For the night is long and the way is long until (the sun) reaches the aperture which is in the east, (even) the aperture through which it desires to go forth, as it is said, "It goeth toward the south, and turneth about unto the north" (Eccles. 1:6). It goes to the south at the Teḳuphah of Tishri and at the Teḳuphah of Ṭebeth, and turns to the north at the Teḳuphah of Nisan and at the Teḳuphah of Tammuz. It goes on its course for six months in the south quarter, and for six months in the north quarter, and owing to its circuits the sun returns to the aperture which is in the east. The sun has three letters of (God's) Name written upon his heart, and the angels lead him; such || as lead him by day do not lead him by night, and such as lead him by night do not lead him by day. The sun rides in a chariot and rises, crowned as a bridegroom, as it is said, "Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course" (Ps. 19:5). The sun's rays and face, which are turned downwards (to the earth), are of hail; and were it not for the hail which quenches the flames of fire the world would be consumed by fire, as it is said, "And there is nothing hid from the heat thereof" (Ps. 19:6). In winter (the sun) turns the upper (half of) his face downwards, and were it not for the fire which warms the face of hail the world could not endure because of the ice (cold), as it is said, "Who can stand before his cold?" (Ps. 147:17). These are the ends of the ways of the sun.

THE COURSE OF THE MOON RABBAN JOCHANAN BEN ẒAKKAI, Rabban Gamaliel, R. Ishmael, R. Elazar ben 'Arakh, R. Eliezer ben Hyrḳanos, and R. 'Aḳiba were expounding (the laws of) the Molad of the moon. They said: The Holy One, blessed be He, spake one word and the heavens were created as the residence of the Throne of His Glory, as it is said, "By the word of the Lord were the heavens made" (Ps. 33:6). But in connection with the (creation of the) host of heaven He laboured with great labour. || What did the Holy One, blessed be He, do? He blew with His mouth the wind of the breath of life and all the host of heaven were created, as it is said, "And all the host of them by the breath of his mouth" (ibid.).