Pirkei DeRabbi Eliezer Reader

All the stars and constellations were created at the beginning of the night of the fourth day, one (luminary) did not precede the other except by the period of two-thirds of an hour. Therefore every motion of the sun (is done) with deliberation, and every motion of the moon is (done) quickly. The distance covered by the sun in thirteen days and a fifth is covered by the moon in one day, and (the distance) covered by the sun all the days of the year, the moon traverses (the same distance) in forty-one days.

All the days serve for the beginning of the Molad of the (new) moon; (for the following series) the days are reckoned backward; at the beginning of the night of the fourth day the beginning of the Molad (new moon) was in the hour of Saturn; and the mnemonic is ShNZ KMLChSh. After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the third day, and the beginning of the Molad (new moon) is in the hour of Venus.

After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the second day, the beginning of the Molad is in the hour of Jupiter. After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the first day, the beginning of the Molad || is in the hour of Mercury. After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the Sabbath, the beginning of the Molad is in the hour of Mars.

After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the sixth day, the beginning of the Molad is in the hour of the Moon. After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the fifth day, the beginning of the Molad is in the hour of the Sun. After three years of the small cycle the day of the next cycle (reverts to) the beginning of the night of the fourth day, the beginning of the Molad reverts to the hour of Saturn as in the hour when it was created.

The great cycle of the moon is 21 years; it has 7 small cycles each containing 8 years. The total of the days of the lunar month is 29½ days, 40 minutes, and 73 parts. Each constellation serves the days of the lunar month for 2 days and 8 hours; three constellations serve for 7 days. The chief which begins on the new moon (of the lunar month) is the same which concludes at the end of the lunar month. The moon becomes new at every Molad, once at night and the next time by day, || and this is their sign: "And it was evening and it was morning" (Gen. 1:5). Between one Molad and (the corresponding) Molad in the ensuing year (there elapse) 4 days, 8 hours, and 876 parts.

From one small cycle to the next cycle (elapse) 13 days, 2619 parts. When the sun goes in the south quarter, the moon goes in the north quarter, and when the sun goes in the north quarter the moon goes in the south quarter. All the hours serve for the beginning of the Molad of the moon in a retrospective order, according to the order "ShLKNChM and Z." In the first year at the beginning of the night of the fourth day the beginning of the Molad (conjunction of the moon) is in the hour of Saturn (Sh).

In the second year the beginning of the conjunction of the moon is in the hour of the Moon (L). In the third year, in the following hour, the beginning of the conjunction of the moon is in the hour of Mercury (K). In the fourth year the beginning of the conjunction of the moon is in the hour of Venus (N). In the fifth year, in the hour following, the beginning of the conjunction of the moon is in the hour of the Sun (Ch).

In the sixth year the beginning of the conjunction of the moon is in the hour of Mars (M). In the seventh year, in the hour following, the beginning of the conjunction of the moon is || in the hour of Jupiter (Z) in the hour following. The third and fifth years are like the seventh. In like manner for three times these hours serve at the conjunction of the moon retrospectively until the (expiration of) the 21 years of the cycle.

All the constellations serve the moon by night from the four corners of the world: 3 in the north, 3 in the south, 3 in the east, and 3 in the west. All the hours serve the moon by night from the four corners of the world: 2 in the south, 2 in the north, 2 in the east, and 2 in the west. In the hour in which it began to serve in the south, (therein) it finishes in the west; and so with all its circuits.

All the great luminaries of the stars are situated in the south except Ursa Major, which is placed in the north. All the Mazziḳin which move in the firmament and the angels who fell from their holy place (even) from heaven, (when) they ascend to hear the (Divine) Word behind the veil they are pursued with a rod of fire, and they return to their place.

10 days, 21 hours, and 204 parts are the excess of the days of the solar year over the days of the lunar year; and the intercalation is introduced to equalize the days of the solar || year with the days of the lunar year. The sun and the moon begin (their courses) at the new moon of Nisan, the sun goes before the moon at its Teḳuphah; and Aries begins to serve before it by day, and all the constellations serve thereafter according to their order.

The moon goes in the opposite direction and Aries begins to serve before it by night, and all the constellations serve thereafter according to their order, until the year of the small cycle, until the year of intercalation (comes round). (When) the intercalated month comes round it supersedes (or thrusts aside) the new moon (of Nisan) and remains at the new moon of Shebaṭ, and so on until the twelve intercalated months (come round) when the sun and the moon are equal (again) at the commencement of the eve of the fourth day in the hour of Saturn in the hour when they were created. Between each Molad (conjunction of the moon and sun) there are only 36 hours, 40 minutes, and 73 minims (parts).

The moon does not disappear from the firmament save for the twinkling of an eye; even though there were a full thread (of light) surrounding it in the east and in the west, the eye has not the power to see the moon until eight large hours (have elapsed). (The large hours) are two hours for each (large) hour, either at the beginning of the Molad (conjunction) of the moon or at the end of the Molad of the moon.

The number of the days of the lunar year is 354 days, a third of a day, and 876 minims. || All the hours of a lunar month are 708 hours and 40 minutes; all the hours of a lunar year are 8504 hours.

All the constellations serve the Molad of the moon and also the generations of the children of men; upon them the world stands, and everyone who is wise and understands, he understands the Molad of the moon and the generations of the children of men, and concerning them the text says, "And let them be for signs, and for seasons" (Gen. 1:14). The signs of the hours shall not depart from serving the sun by day and the moon by night.

In three cycles of the sun or in four cycles of the moon there are 84 years, which are one hour of the day of the Holy One, blessed be He. When the sun and moon become equal at the beginning of the eve of the fourth day and at the hour of Saturn in the hour when they were created, and in the hour when the flames of the moon reach the sun by day at the degree (or ascent) of 60 (degrees), it passes therein and extinguishes its light; and in the hour when the flames of the sun reach the moon at night in the degree (or ascent) of 40 (degrees), it passes through it and extinguishes its light.

Rabbi Nehorai said: It is the decree of the King that when Israel sins || and fails to intercalate the year as is becoming, the Holy One, blessed be He, acts in His mercy at the time when the flame of the sun reaches the moon by night at 40 degrees (or ascents), then the Holy One, blessed be He, makes the moon dim and hides one of the Synhedrion. When Israel does the will of the Holy One, blessed be He, in His great mercy He makes the sun dim and He sends forth His anger upon the nations of the world, as it is said, "Thus saith the Lord, Learn not the way of the nations, and be not dismayed at the signs of heaven, for the nations are dismayed at them" (Jer. 10:2).

Just as the moon's light does not rule over the sun's light by day, nor does the sun's light rule over the moon's light by night, likewise the calculation of the moon does not rule by day nor does the calculation of the sun (obtain) by night, and the one does not trespass on the boundary of the other.

The dwelling of the moon is between cloud and thick darkness made like two dishes turned one over the other, and when it is the conjunction of the moon these two clouds turn in the east quarter and (the moon) goes forth from between them like a ram's horn. On the first night (is revealed) one measure (of light), on the second night the second measure, and so on until the half of the month when the moon is fully revealed, and from the middle of the month these two clouds turn their faces in the west quarter.

The corner (i.e. crescent) of the moon with which it comes forth first, (the same) begins to enter and is covered therein by the two (clouds) on the first night (by) one measure, on the second night (by) a second measure, and so on to the end of the month until || it is entirely covered. And whence do we know that it is placed between two clouds? Because it is said, "When I made the cloud the garment thereof, and thick darkness a swaddlingband for it" (Job 38:9).

And whence do we know that it becomes entirely covered? Because it is said, "Blow ye the trumpet in the new moon, at the covering, on our solemn feast day" (Ps. 81:8). "At the covering," on the day when it is entirely covered, blow ye the trumpet in the new moon.

THE PRINCIPLE OF INTERCALATION ON the 28th of Ellul the sun and the moon were created. The number of years, months, days, nights, terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, as it is said, "This is the calculation for the generations of Adam" (Gen. 5:1), the calculation of the world is therein for the generations of the children of Adam.

Adam handed on the tradition to Enoch, who was initiated in the principle of intercalation, and he intercalated the year, as it is said, "And Enoch walked with God" (Gen. 5:22). Enoch walked in the ways of the calculation concerning the world which God had delivered to Adam. And Enoch delivered the principle of intercalation to Noah, and he was initiated in the principle of intercalation, and he intercalated the year, as it is said, "While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter" (Gen. 8:22). "Seed-time" refers to the Teḳuphah of Tishri, "harvest" refers to the Teḳuphah of Nisan, "cold" refers to the Teḳuphah of Ṭebeth, and "heat" refers to the Teḳuphah of Tammuz; "summer" is in its season and "winter" is in its season.

The counting of the sun is by day || and the counting of the moon is by night, "they shall not cease."

Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek king of Salem… was a priest of God Most High" (Gen. 14:18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. Isaac gave to Jacob all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (Gen. 35:9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, they intercalated the year in Babylon. (When) Ezra and all the community with him went (to Palestine), Ezekiel wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, they will intercalate the year, as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.

Jacob delivered to Joseph and his brethren the principle of intercalation, and they intercalated the year in the land of Egypt. (When) Joseph and his brethren died, the intercalations ceased from Israel in Egypt, as it is said, "And Joseph died, and all his brethren, and all that generation" (Ex. 1:6). Just as the intercalations were diminished from the Israelites in the land of Egypt, likewise in the future will the intercalations be diminished at the end of the fourth kingdom until Elijah, be he remembered for good, shall come.

Just as the Holy One, blessed be He, was revealed to Moses and Aaron in Egypt, likewise in the future will He be revealed to them at the end of the fourth kingdom, as it is said, "And the Lord spake unto Moses and Aaron in the land of Egypt saying, This month shall be unto you the beginning of months" (Ex. 12:1, 2). What is the significance of the word "saying"? Say to them, Till now the principle of intercalation was with Me, henceforth it is your right to intercalate thereby the year.

The intercalation takes place in the presence of three; Rabbi Eliezer says that ten (men are required), as it is said, "God standeth in the congregation of God" (Ps. 82:1), and if they become less than ten, since they are diminished they place a scroll of the Torah before them, and they are seated in a circle in the court-room, and the greatest (among them) sits first, and the least sits last; and they direct their gaze downwards to the earth and (then) they stand and spread out their hands before their Father who is in heaven, and the chief of the assembly proclaims the name (of God), and they hear a Bath Ḳol (saying) the following words, "And the Lord spake unto Moses and Aaron… saying, This month shall be unto you" (Ex. 12:1, 2).

If, owing to the iniquity of the generation, they do not hear anything at all; then, if one may say so, He is unable to let His glory abide among them. Happy were they who stood in that place in that hour, as it is said, "Happy is the people who know the joyful sound: they walk, O Lord, in the light of thy countenance" (Ps. 89:15); in the light of the countenance of the Holy One, blessed be He, they walk.

On account of three things is the year intercalated, on account of trees, grass, and the seasons (Teḳuphoth). If two of these (signs) be available and not the third, they do not intercalate the year, (that is to say) neither because of the trees nor because of the grass. If one (sign) be available and the other two be absent, they do not intercalate the year on account of the Tekuphoth. If the Teḳuphah of Ṭebeth had occurred on the 20th day of || the month or later, they intercalate the year; but till the 20th day of the month Ṭebeth or earlier they do not intercalate the year.

The cycle of intercalation is 19 years, and there are 7 small cycles therein; some of these are (separated by) 3 years, some (by) 2 years, others (are separated by) 3 or 2 years, or (by) 3, 3, and 3 years (the order of the cycles being): 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years. There are two (sets) of three years' cycles.

On the New Moon of Nisan || the Holy One, blessed be He, was revealed to Moses and Aaron in the land of Egypt, and it was the 15th year of the great cycle of the moon, the 16th year of the cycle of intercalation, (and He said): "henceforward the counting devolves on you."

THE CREATION AND WONDERS OF THE FIFTH DAY ON the fifth day He caused the waters to bring forth abundantly all kinds of winged fowls, male and female, unclean and clean. By two signs are they declared to be clean, by the crop, and by the craw peeling off. Rabbi Eliezer said: (Another sign was) also by the projecting toe of the claw. Two kinds of birds have been chosen for the offering of a burnt sacrifice, namely, the turtle-dove and the young pigeon.

He caused the waters to bring forth abundantly all kinds of fish, male and female, unclean and clean. By two signs are they declared to be clean, by the fins and by their scales; and if they do not have them (i.e. both signs) they are unclean.

On the fifth day He caused the waters to bring forth abundantly all kinds of locusts, male and female, clean and unclean. By two signs are they declared to be clean: by their long legs with which they jump, and by the wings which cover the entire body, such are clean. Such (living things) as were brought forth from the water, namely, fish and locusts, are (eaten) without (being subject to the laws of) Shechiṭah (with the ritual slaughtering), but the bird cannot be eaten unless (it be killed) by (the method of) Shechiḳah. Such creatures which have been created from the earth || have their blood covered with earth, and such as have been created from the water must have their blood poured out like water.

Rabbi Eliezer said: Not only concerning the water does the Scripture say that "the waters should bring forth abundantly" (Gen. 1:20), but also concerning the birds which are compared with water, as it is said, "And the uproar of many peoples, which roar like the roaring of the seas" (Isa. 17:12), and just as the waters brought forth abundantly on the fifth day, likewise in the future will the nations of the world swarm in the fifth world, and they will fight one another to destroy (one another), as it is said, "And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity" (2 Chron. 15:6).

What is written (immediately) afterwards? The Salvation of Israel (is mentioned), as it is said, "But be ye strong; and your hands shall not be slack" (2 Chron. 15:7).

All rivers flowing on the earth, as soon as they flow on the earth, they are blessed and good and sweet. There is some benefit to the world through them; (when) they flow into the sea they are bad, cursed, and bitter, and they are of no benefit to the world. Why are they similar to Israel? For when the Israelites rely upon the protection of their Creator and do His will, they are blessed and good and sweet, and there is some benefit to the world through them, and for their sake the world stands. (When) the men of Israel depart from their Creator and trust in the statutes of the nations, they are bad, accursed, and bitter, || and there is no benefit in them for the world.

Just as the waters of the rivers (are) the food of the waters of the sea, so are (the sinners destined to be) fuel for Gehinnom. All the rains that descend into the sea are (as) seed for (all creatures) in them, and thereby the fish are fed.

On the fifth day the waters in Egypt were changed into blood. On the fifth day our forefathers went forth from Egypt. On the same (i.e. fifth) day the waters of the Jordan stood still before the ark of the Covenant of God. On the same (i.e. fifth) day Hezekiah stopped the fountains which were in Jerusalem, as it is said, "This same Hezekiah also stopped the upper spring of the waters of Gihon" (2 Chron. 32:80).

On the fifth day He brought forth from the water the Leviathan, the flying serpent, and its dwelling is in the lowest waters; and between its fins rests the middle bar of the earth. All the great sea monsters in the sea are the food for the Leviathan. Every day it opens its mouth, and the great sea monster destined to be eaten that day (tries) to escape and flee, but it enters the mouth of the Leviathan; and the Holy One, blessed be He, plays with it, as it is said, "This is the Leviathan, whom thou hast created to play with him" (Ps. 104:26).

Rabbi Mana said: Such creatures which have been created from the earth increase and multiply on the earth, and such which have been brought forth from the water increase and multiply in the water, except all kinds of winged birds, for their creation was || from the water, yet they increase and multiply on the earth, as it is said, "And let the fowl multiply in the earth" (Gen. 1:22). Such as were brought forth from the water increase and multiply by the egg; and such as were created from the earth increase and multiply by fœtus (i.e. living offspring).

THE HISTORY OF JONAH ON the fifth day Jonah fled before his God. Why did he flee? Because on the first occasion when (God) sent him to restore the border of Israel, his words were fulfilled, as it is said, "And he restored the border of Israel from the entering in of Hamath" (2 Kings 14:25). On the second occasion (God) sent him to Jerusalem to (prophesy that He would) destroy it.

But the Holy One, blessed be He, did according to the abundance of His tender mercy and repented of the evil (decree), and He did not destroy it; thereupon they called him a lying prophet. On the third occasion (God) sent him against Nineveh to destroy it. Jonah argued with himself, saying, I know that the nations are nigh to repentance, now they will repent and the Holy One, blessed be He, will direct His anger against Israel.

And is it not enough for me that Israel should call me a lying prophet; but shall also the nations of the world (do likewise)? Therefore, behold, I will escape from His presence to a place where His glory is not declared. (If) I ascend above the heavens, it is said, "Above the heavens is his glory" (Ps. 113:4). (If) above the earth, (it is said), "The whole earth is full of his glory" (Isa. 6:8); behold, I will escape to the sea, to a place || where His glory is not proclaimed.

Jonah went down to Joppa, but he did not find there a ship in which he could embark, for the ship in which Jonah might have embarked was two days' journey away from Joppa, in order to test Jonah. What did the Holy One, blessed be He, do? He sent against it a mighty tempest on the sea and brought it back to Joppa. Then Jonah saw and rejoiced in his heart, saying, Now I know that my ways will prosper before me.

He said to the (sailors), We will embark with you. They replied to him, Behold, we are going to the islands of the sea, to Tarshish. He said to them, We will go with you. Now (this) is the custom on all ships that when a man disembarks therefrom he pays his fare; but Jonah, in the joy of his heart, paid his fare in advance, as it is said, "But Jonah rose up to flee unto Tarshish from the presence of the Lord; and he went down to Joppa and found a ship going to Tarshish; so he paid the fare thereof, and went down into it, to go with them" (Jonah 1:3).

They had travelled one day's journey, and a mighty tempest on the sea arose against them on their right hand and on their left hand; but the movement of all the ships passing to and fro was peaceful in a quiet sea, but the ship into which Jonah had embarked was in great peril of shipwreck, as it is said, "But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like || to be broken" (Jonah 1:4).

Rabbi Chanina said: (Men) of the seventy languages were there on the ship, and each one had his god in his hand, (each one) saying: And the God who shall reply and deliver us from this trouble, He shall be God. They arose and every one called upon the name of his god, but it availed nought. Now Jonah, because of the anguish of his soul, was slumbering and asleep. The captain of the ship came to him, saying, Behold, we are standing betwixt death and life, and thou art slumbering and sleeping; of what people art thou? He answered them, "I am an Hebrew" (Jonah 1:9). (The captain) said to him, Have we not heard that the God of the Hebrews is great? Arise, call upon thy God, perhaps He will work (salvation) for us according to all His miracles which He did for you at the Reed Sea. He answered them, It is on my account that this misfortune has befallen you; take me up and cast me into the sea and the sea will become calm unto you, as it is said, "And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you" (Jonah 1:12).

Rabbi Simeon said: The men would not consent to throw Jonah into the sea; but they cast lots among themselves and the lot fell upon Jonah. What did they do? They took all their utensils which were in the ship, and cast them into the sea in order to lighten it for their (safety), but it availed nought. || They wanted to return to the dry land, but they were unable, as it is said, "Nevertheless the men rowed hard to get them back to the land; but they could not" (Jonah 1:13). What did they do? They took Jonah and they stood on the side of the ship, saying, God of the world! O Lord! Do not lay upon us innocent blood, for we do not know what sort of person is this man; and he says deliberately, On my account has this misfortune befallen you.

They took him (and cast him into the sea) up to his knee-joints, and the sea-storm abated. They took him up again to themselves and the sea became agitated again against them. They cast him in (again) up to his neck, and the sea-storm abated. Once more they lifted him up in their midst and the sea was again agitated against them, until they cast him in entirely and forthwith the sea-storm abated, as it is said, "So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging" (Jonah 1:15).

"And the Lord had prepared a great fish to swallow up Jonah" (Jonah 1:17). Rabbi Ṭarphon said: That fish was specially appointed from the six days of Creation to swallow up Jonah, as it is said, "And the Lord had prepared a great fish to swallow up Jonah" (ibid.). He entered its mouth just as a man enters the great synagogue, and he stood (therein). The two eyes of the fish were like windows of glass giving light to Jonah.

Rabbi Meir said: || One pearl was suspended inside the belly of the fish and it gave illumination to Jonah, like this sun which shines with its might at noon; and it showed to Jonah all that was in the sea and in the depths, as it is said, "Light is sown for the righteous" (Ps. 97:11).

The fish said to Jonah, Dost thou not know that my day had arrived to be devoured in the midst of Leviathan's mouth? Jonah replied, Take me beside it, and I will deliver thee and myself from its mouth. It brought him next to the Leviathan. (Jonah) said to the Leviathan, On thy account have I descended to see thy abode in the sea, for, moreover, in the future will I descend and put a rope in thy tongue, and I will bring thee up and prepare thee for the great feast of the righteous. (Jonah) showed it the seal of our father Abraham (saying), Look at the Covenant (seal), and Leviathan saw it and fled before Jonah a distance of two days' journey. (Jonah) said to it (i.e. the fish), Behold, I have saved thee from the mouth of Leviathan, show me what is in the sea and in the depths.

It showed him the great river of the waters of the Ocean, as it is said, "The deep was round about me" (Jonah 2:5), and it showed him the paths of the Reed Sea through which Israel passed, as it is said, "The reeds were wrapped about my head" (ibid.); and it showed him the place whence the waves of the sea and its billows flow, as it is said, "All || thy waves and thy billows passed over me" (Jonah 2:3); and it showed him the pillars of the earth in its foundations, as it is said, "The earth with her bars for the world were by me" (Jonah 2:6); and it showed him the lowest Sheol, as it is said, "Yet hast thou brought up my life from destruction, O Lord, my God" (ibid.); and it showed him Gehinnom, as it is said, "Out of the belly of Sheol I cried, and thou didst hear my voice" (Jonah 2:2); and it showed him (what was) beneath the Temple of God, as it is said,"(I went down) to the bottom of the mountains" (Jonah 2:6).

Hence we may learn that Jerusalem stands upon seven (hills), and he saw there the Eben Shethiyah (Foundation Stone) fixed in the depths. He saw there the sons of Korah standing and praying over it. They said to Jonah, Behold thou dost stand beneath the Temple of God, pray and thou wilt be answered. Forthwith Jonah said to the fish, Stand in the place where thou art standing, because I wish to pray.

The fish stood (still), and Jonah began to pray before the Holy One, blessed be He, and he said: Sovereign of all the Universe! Thou art called "the One who kills" and "the One who makes alive," behold, my soul has reached unto death, now restore me to life. He was not answered until this word came forth from his mouth, "What I have vowed I will perform" (Jonah 2:9), namely, I vowed to draw up Leviathan and to prepare it before Thee, I will perform (this) on the day of the Salvation of Israel, as it is said, "But I will sacrifice unto thee with the voice of thanksgiving" (ibid.).

Forthwith the Holy One, blessed be He, hinted (to the fish) and it vomited out Jonah || upon the dry land, as it is said, "And the Lord spake unto the fish, and it vomited out Jonah upon the dry land" (Jonah 2:10).

The sailors saw all the signs, the miracles, and the great wonders which the Holy One, blessed be He, did unto Jonah, and they stood and they cast away every one his God, as it is said, "They that regard lying vanities forsake their own shame" (Jonah 2:8). They returned to Joppa and went up to Jerusalem and circumcised the flesh of their foreskins, as it is said, "And the men feared the Lord exceedingly; and they offered a sacrifice unto the Lord" (Jonah 1:16).

Did they offer sacrifice? But this (sacrifice) refers to the blood of the covenant of circumcision, which is like the blood of a sacrifice. And they made vows every one to bring his children and all belonging to him to the God of Jonah; and they made vows and performed them, and concerning them it says, "Upon the proselytes, the proselytes of righteousness."

THE WORK OF CREATION ON THE SIXTH DAY ON the sixth day (God) brought forth from the earth all kinds of animals, male and female, clean and unclean. By two signs are they declared to be clean: (the signs are) chewing the cud, and dividing the hoof. Three kinds of animals were chosen for the sacrifice of a burnt-offering, namely, the ox, the lamb, and the goat. Every kind of clean animal which is neither Nevelah (i.e. which has not been slaughtered according to the rules of Shechiṭah) nor Ṭerephah (i.e. torn) in the field is permitted to be eaten, except with regard to three parts, namely, the fat, || the blood, and the sinew of the thigh, as it is said, "As the green herb have I given you all" (Gen. 9:3).

On the sixth day (God) brought forth from the earth seven clean beasts; their slaughter and the method of consumption are similar to the (rules observed) with a bird; and all the rest of the beasts in the field are entirely unclean.

He brought forth from the earth all kinds of abominations and creeping things, all of them are unclean. Such (creatures) which have been created from the earth, their life (or soul) and body are from the earth, and when they return they touch their dust at the place whence they were created, as it is said, "Thou takest away their breath, they die, and return to their dust" (Ps. 104:29); and it is written, "And the spirit of the beast goes downward to the earth" (Eccles. 3:21).

On the sixth day He brought forth from the earth a beast (Behemoth) which lies stretched out on a thousand hills and every day has its pasture on a thousand hills, and overnight (the verdure) grows of its own account as though he had not touched it, as it is said, "Surely the mountains bring him forth food" (Job 40:20). The waters of the Jordan give him water to drink, for the waters of the Jordan surround all the earth, half thereof (flow) above the earth and the other half below the earth, as it is said, "He is confident, though Jordan swell even to his mouth" (Job 40:23). This (creature) is destined for the day of sacrifice, for the great banquet of the righteous, as it is said, "He only that made him can make his sword to approach unto him" (Job 40:19).

The Holy One, blessed be He, spake to the Torah: "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds! The man whom Thou wouldst create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.

Why (did He gather man's dust) from the four corners of the world? Thus spake the Holy One, blessed be He: If a man should come from the east to the west, or from the west to the east, and his time comes to depart from the world, then the earth shall not say, The dust of thy body is not mine, return to the place whence thou wast created. But (this circumstance) teaches thee that in every place where a man goes or comes, and his end approaches when he must depart from the world, thence is the dust of his body, and there it returns to the dust, as it is said, "For dust thou art, and unto dust shalt thou return" (Gen. 3:19).

The day had twelve hours; in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, in the fifth (hour) he stood on his feet, in the sixth (hour) he called the (animals by their) names, in the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four, in the tenth (hour) they transgressed His commandment, in the eleventh (hour) they were judged, in the twelfth (hour) they were driven forth, as it is said, "So he drove out the man" (Gen. 3:24).

And He formed the lumps of the dust of the first man into a mass in a clean place, (it was) on the navel of the earth. He shaped him and prepared him, but breath and soul were not in him. What did the Holy One, blessed be He, do? He breathed with the breath of the soul of His mouth, and a soul was cast into him, as it is said, "And he breathed into his nostrils the breath of life" (Gen. 2:7).

Adam stood and he began to gaze upwards and downwards. He saw all the creatures which the Holy One, blessed be He, had created; and he was wondering in his heart, and he began to praise and glorify his Creator, saying, "O Lord, how manifold are thy works!" (Ps. 104:24). He stood on his feet and was adorned with the Divine Image. His height was from east to west, as it is said, "Thou hast beset me behind and before" (Ps. 139:5). "Behind" refers to the west, "before" refers to the east. All the creatures saw him and became afraid of him, thinking that he was their Creator, and they came to prostrate || themselves before him.

Adam said to them: What (is this), ye creatures! Why are ye come to prostrate yourselves before me? Come, I and you, let us go and adorn in majesty and might, and acclaim as King over us the One who created us. If there be no people to acclaim the king as king, the king acclaims himself. If there be no people to praise the king, the king praises himself. In that hour Adam opened his mouth and all the creatures answered after him, and they adorned in majesty and might and acclaimed their Creator as King over themselves, and they said, "The Lord reigneth, he is apparelled with majesty" (Ps. 93:1).

Ten kings ruled from one end of the world to the other. The first king was the Holy One, blessed be He, who rules in heaven and on earth, and it was His intention to raise up kings on earth, as it is said, "And he changeth the times and the seasons; he removeth kings, and setteth up kings" (Dan. 2:21).

The second king was Nimrod, who ruled from one end of the world to the other, for all the creatures were dwelling in one place and they were afraid of the waters of the flood, and Nimrod was king over them, as it is said, "And the beginning of his kingdom was Babel" (Gen. 10:10).

The third king was Joseph, who ruled from one end of the world to the other, as it is said, "And all the earth came || into Egypt to Joseph" (Gen. 41:57). It is not written here "Egypt came," but "they came into Egypt," for they brought their tribute and their presents to Joseph to buy (corn); for forty years he was second to the king, and for forty years he was king alone, as it is said, "Now there arose a new king over Egypt" (Ex. 1:8).

The fourth king was Solomon, who reigned from one end of the world to the other, as it is said, "And Solomon ruled over all the kingdoms" (1 Kings 4:21); and it says, "And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year" (1 Kings 10:25).