Yalkut Shimoni on Torah Reader

From the principle that what follows is an act, yet it is only the detail of the first. How so? "And God created the man in His image" (Genesis 1:27): this is a general statement [klal]. And afterward it specified His acts (Genesis 2:7), "and the LORD God formed the man," (Genesis 2:21-22) "and the LORD God caused a deep sleep to fall upon the man, and the LORD God built the rib." One who sees this thinks it is another act, but it is only the detail of the first. Likewise, "the vision of Isaiah" (Isaiah 1:1) is a general statement, and afterward the detail: (Isaiah 6:1) "in the year that King Uzziah died," "in the year that King Ahaz died" (Isaiah 14:28), (Isaiah 36:1) "and in the fourteenth year of King Hezekiah." One who hears this thinks it is another matter, but it is only the detail of the first.

"And God blessed them, and God said to them, Be fruitful and multiply" (Genesis 1:28). Bar Kappara taught: A virgin marries on the fourth day [Wednesday] and is wed on the fifth [Thursday], since on it [the fifth day of creation] a blessing was stated for the fish. A widow marries on the fifth day and is wed on the sixth, since on it a blessing was stated for the man [Adam]. Should a widow too be wed on the fifth, since a blessing was stated on it for the fish? The blessing of the man is preferable to her. Alternatively, because of "they were diligent." For it is taught: Why did they say a widow marries on the fifth day and is wed on the sixth? Because if you say she is wed on the fifth, the next day he rises early to his craft and goes off; the sages were diligent for the welfare of the daughters of Israel, that he be joyful with her three days, the fifth day, the eve of the Sabbath, and the Sabbath. What difference is there between "blessing" and "diligence"? Between them is the case where the man is idle [from work], or alternatively, a festival that falls on the eve of the Sabbath.

There are those who present it in this wording: There we learned, a virgin marries on the fourth day and a widow on the fifth day. Why? Because a blessing is written concerning them. But is not a blessing written only on the fifth for the fish and on the sixth for the man? Bar Kappara says: The fourth day is the eve [the night-light] of the fifth, and the fifth is the eve of the sixth.

The man is commanded concerning being fruitful and multiplying, but the woman is not commanded concerning being fruitful and multiplying, for Scripture says, "and fill the earth and subdue it" (Genesis 1:28): it is the way of a man to subdue, and it is not the way of a woman to subdue. On the contrary, "and subdue it" [vekhivshuha] implies two! Rabbi Yitzchak said: "and subdue it" is written [in a form that can be read as singular]: the man subdues his wife, that she not go out to the marketplace, for if she goes out often she comes to harlotry, to ruin. And so you find with Dinah daughter of Jacob (Genesis 34:1-2), "and Dinah the daughter of Leah went out, and Shechem the son of Hamor saw her."

Rav Yosef said: It is derived from here, "I am God Almighty, be fruitful and multiply" (Genesis 35:11), where it is written "be fruitful and multiply" [in the singular, addressed to Jacob alone] and not "be fruitful and multiply" [in the plural]. Rabbi Yochanan ben Beroka says: Concerning both of them it says, "and God blessed them" (Genesis 1:28). And the law does not follow Rabbi Yochanan ben Beroka. For a certain woman came before Rabbi [Yehudah HaNasi]; he said to her, "You are not commanded." She said to him, "Does this woman not want a staff for her hand and a hoe for burial [a child to support her old age and bury her]?" He said, "In such a case we certainly compel." Yehudit, the wife of Rabbi Chiyya, suffered the pains of childbirth. She changed her garment and came before him [in disguise] and said to him, "Is a woman commanded concerning being fruitful and multiplying?" He said to her, "No." She went and drank a sterilizing potion. In the end the matter was revealed to him. He said to her, "Would that you had borne me one more belly!" For the master said: Yehudah and Hizkiah were brothers, Pazi and Tavi were sisters.

It happened in Sidon that a certain man married a woman and stayed with her ten years, and she did not give birth. They came before Rabbi Shimon ben Yochai. He wished to divorce her. He said to her, "Take any precious object that is in my house and go to your father's house." Rabbi Shimon ben Yochai said to him, "Just as you were joined together amid food and drink, so you shall not separate from one another except amid food and drink." What did she do? She made a great feast and made him exceedingly drunk, and she signaled to her maidservant and said to them, "Take him to my father's house." In the middle of the night he awoke from his sleep and said to her, "Where am I placed?" She said to him, "Did you not say to me, take any precious object that is in my house and go to your father's house? And now I have no object more precious than you." When Rabbi Shimon ben Yochai heard this, he prayed for them and they were remembered [with a child]. Are these things not a matter of inference from minor to major? If flesh and blood, when he rejoices a rejoicing, gladdens everyone, when the Holy One, blessed be He, comes to gladden Jerusalem and Israel, who look to the salvation of the Holy One, blessed be He, how much more so.

Rabbi Abbahu said: The Holy One, blessed be He, took a cup of blessing and blessed them. Michael and Gabriel were the groomsmen of Adam, the first man. We find that the Holy One, blessed be He, blesses bridegrooms, as it is written, "And God blessed them" (Genesis 1:28). He adorns brides, as it is written, "And the LORD God built the rib [into a woman]" (Genesis 2:22). He visits the sick, as it is written, "And the LORD appeared to him" (Genesis 18:1). He buries the dead, as it is written, "And He buried him in the valley" (Deuteronomy 34:6). He shows His face to the mourner, as it is written, "And God appeared to Jacob and blessed him." With what did He bless him? He blessed him with the blessing of mourners.

"And God saw all that He had made, and behold, it was very good" (Genesis 1:31). From here we learn that He was creating worlds and destroying them until He created these. He said, "These please Me; those did not please Me." "And God saw all that He had made." A king of flesh and blood who builds a palace looks at the upper stories with one glance and the lower stories with another glance, but the Holy One, blessed be He, looks at the upper worlds and the lower worlds with a single glance. "And behold, good" refers to this world; "very" refers to the world to come. The Holy One, blessed be He, looked upon them with a single glance. This is like a king who built a palace, saw it, and it pleased him; he said, "Palace, palace, may you find favor in my eyes at all times as you have found favor before me in this hour." It is like a king who married off his daughter and made her a wedding canopy, plastered it and decorated it, and saw it and it pleased him; he said to her, "My daughter, my daughter, may this canopy find favor before me," and so on. In the Torah scroll of Rabbi Meir they found written, "And behold, good" refers to death. The first man was fit never to taste the taste of death, but the Holy One, blessed be He, foresaw that Nebuchadnezzar king of Babylon and Hiram king of Tyre were destined to make themselves into gods; therefore death was decreed upon man. This is what is written, "You were in Eden, the garden of God" (Ezekiel 28:13). Was Hiram in the garden of Eden? Rather, He said to him, "You caused the one who was in Eden to die." If so, let Him decree death upon the wicked and not decree death upon the righteous. Rather, it is so that the wicked should not perform repentance out of deceit and say, "Are the righteous alive only because they store up commandments and good deeds?" so that their deeds would be found to be not for their own sake.

"And behold, very good" refers to sleep. But is sleep very good? Have we not learned, "Wine and sleep for the wicked are a benefit to them and a benefit to the world, while for the righteous it is bad for them and bad for the world"? Rather, because a person sleeps a little, he rises and labors much in Torah. "And behold, good" refers to the good inclination; "very" refers to the evil inclination. But is the evil inclination very good? Rather, were it not for the evil inclination, a man would not build a house, nor marry a wife, nor beget a child, nor engage in trade. And so Solomon says, "It is a man's rivalry with his neighbor" (Ecclesiastes 4:4). "And behold, good" refers to the measure of goodness; "very" refers to the measure of sufferings, through which creatures come to the life of the world to come, as it is said, "and the way of life is the reproof of discipline" (Proverbs 6:23). "And behold, good" refers to the Garden of Eden; "very" refers to Gehinnom. This is like a king who had an orchard and brought workers into it and built a storehouse at its entrance. He said, "Whoever proves fit in the work of the orchard shall enter the storehouse, and whoever does not prove fit shall not enter." So too, whoever stores up commandments and good deeds shall enter the Garden of Eden, and if not, then Gehinnom awaits. "And behold, good" refers to the angel of life; "very" refers to the angel of death. This is like a king who made a banquet and invited guests and said, "Whoever eats and blesses the king, let him eat and may it please him, and if not, his head will be struck off with a sword." "And behold, good" refers to the measure of goodness; "very" refers to the measure of punishment. And is the measure of punishment good? Rather, He is vigilant over the punishment, how to bring it. All the measures have ceased, but measure for measure has not ceased. "And behold, very good" refers to man; the lots of this one are like the lots of that one. "And behold, good" refers to the kingdom of heaven; "very" refers to the kingdom of earth, which exacts justice from creatures, as it is said, "I made the earth and created man upon it" (Isaiah 45:12). "And there was evening and there was morning, the sixth day" (Genesis 1:31): this is the hour in which one adds from the profane to the holy, and in it the work of the world was completed. As Rabbi Siman said, therefore it is written "the sixth" [with the definite article]: until here we count for the creation of the world; from here onward we count by another reckoning.

Rabbi Shimon ben Lakish said: What is the meaning of what is written, "And there was evening and there was morning, the sixth day" (Genesis 1:31)? This teaches that the Holy One, blessed be He, made a condition with the works of creation: "If Israel keep the Torah, you shall endure; and if not, I will return you to formlessness and void." This is what is written, "From heaven You proclaimed judgment; the earth feared and was still" (Psalms 76:9). If it "feared," why was it "still"? And if it was "still," why did it "fear"? Rather, at first it "feared," and in the end it was "still."

"And the heavens and the earth were finished" (Genesis 2:1). This is like a bath that was full of water and had within it two beautiful ornaments. As long as it was full of water, the work of the ornaments was not visible; once one opens it and shakes the water out of it, the work of the ornaments becomes visible. So too, as long as there was formlessness and void in the world, the work of the heavens and the earth was not visible; after the formlessness and void were uprooted, the work of the heavens and the earth became visible and they were made into finished vessels.

Another interpretation: "vayechulu" [were finished] is nothing other than a term of striking and destruction. This is like a king who entered a province and they praised him; he reduced their running about and increased their honors for them. So too there is a constellation that completes its course in twelve months, namely the sun, and so the planet Mercury; and there is one that takes twelve years, namely Jupiter; there is a constellation that takes thirty days, namely the moon; and there is one that takes thirty years, namely Saturn, except for the planet Venus and Mars, which complete their course in four hundred and thirty years. The white figs, their seventh-year cycle falls in the second year, for they bear fruit over three years, and on that day they made the fruit of their own day. But in the time to come the Holy One, blessed be He, will heal that wound, as it is said, "and He heals the wound of His blow" (Isaiah 30:26), the wound of the world. Rabbi Yehoshua said: The heavens were completed with the sun and moon and constellations, and the earth was completed with trees and grasses, and the Garden of Eden.

Another interpretation: the works were completed and they kept stretching forth and continuing. "And all their host": there are three hosts. There is a host for the heavens and the earth, as it is written, "And the heavens and the earth were finished and all their host" (Genesis 2:1). There is a host for disciples, "All the days of my host I will wait" (Job 14:14). There is a host for sufferings, "Is there not a host for man upon earth?" (Job 7:1). Rav said, and some say Rabbi Yochanan: Even an individual who prays on the eve of Sabbath must say "vayechulu," for Rav Hamnuna said: Whoever prays on the eve of Sabbath and says "vayechulu," Scripture credits it to him as though he became a partner with the Holy One, blessed be He, in the work of creation. Do not read "vayechulu" [they were finished] but "vaychallu" [they finished]. Whoever prays on the eve of Sabbath and says "vayechulu," the two ministering angels who accompany a person place their hands upon his head and say to him, "Your iniquity is removed and your sin is atoned" (Isaiah 6:7).

Rabbi Yishmael son of Rabbi Yosi says: Here my father prayed the prayer of the Sabbath on the eve of the Sabbath. And Rabbi Yochanan raised a difficulty: "Here my father prayed the prayer of the Sabbath on the eve of the Sabbath" should not need to be raised as a difficulty, for the donkey-drivers were going up from Arav to Sepphoris and saying, "Rabbi Chanina son of Rabbi Dosa has already prayed in his town." And if you wish to raise a difficulty, raise it on this difficult case: "Here my father prayed the prayer of the weekday on the Sabbath." Rabbi Yosi said: This too you should not raise as a difficulty, for Rabbi was sitting and expounding, and he said to Abba Yudan his interpreter, "Announce before the congregation that they should pray the weekday prayer while the day still stands." It is written at the end of the section: What is the meaning of "And God finished on the seventh day" (Genesis 2:2)? It is like one who strikes with a hammer upon the anvil: he raises it while it is still day and brings it down once it has grown dark. Flesh and blood, who does not know its moment nor its instants nor its hours, adds from the profane to the holy; but the Holy One, blessed be He, who knows its instants and its moments and its hours, enters it by a hairsbreadth.

Another interpretation of "and they were finished" (Genesis 2:1): It may be compared to a king who built himself a bridal canopy, plastered it, paneled it, and decorated it. What was the canopy still lacking? A bride to enter within it. So too, what was the world lacking? The Sabbath. And this is one of the things they altered for King Ptolemy, as written in the hint, section three. "From all His work" (Genesis 2:3): The Holy One, blessed be He, created His world not with toil and not with labor, but in order to exact punishment from the wicked who destroy the world that was created with toil and labor. And what was the world created with? With tranquility and security, with calm and quiet. So long as the hands of its Maker were still handling them, they kept stretching out and expanding; once the hands of their Maker came to rest, repose was granted to them, and "He rested" His world "on the seventh day." When a mortal king of flesh and blood collects a levy, he does not give a bounty; but the Holy One, blessed be He, gives a bounty and also collects a levy, as it is said, "And God blessed... and rested."

"And God blessed the seventh day" (Genesis 2:3). "The blessing of the LORD, it makes rich" (Proverbs 10:22), this is the Sabbath day; "and He adds no sorrow with it," this refers to mourning, as in the verse you say, "the king grieved over his son" (II Samuel 19:3).

In a place where the custom is to inquire after the welfare of mourners on the Sabbath, one inquires; and in the South they inquire. Rabbi Yehoshua went to a certain place and saw mourners on the Sabbath, and he greeted them. He said, "I do not know the custom of your place, but rather, peace be upon you, according to the custom of our place." Rabbi Yosi used to praise Rabbi Meir before the people of Tzippori as a great man, a holy and modest man. One time Rabbi Meir saw mourners on the Sabbath and inquired after their welfare. They said to him, "Rabbi, is this the one you tell us about in his praise?" He said to them, "What did he do?" They said to him, "Such and such." He said to them, "Do you wish to know what his power is? He came to inform us that there is no mourning on the Sabbath, as it is written, 'The blessing of the LORD, it makes rich' (Proverbs 10:22)."

He blessed it through the manna, for on every day of the week one omer fell, but on the eve of the Sabbath two omers. And He sanctified it through the manna, in that none fell on it at all. He blessed it through the wrapping, and He sanctified it through the gatherer of wood. Rav Kahana says one must change one's garments; Rabbi Yochanan says one must mingle the dishes; Abba bar Chisdai says one must let one's garments hang down. Rabbi Eliezer says, He blessed it through the lamp, and an incident occurred with me: one time I lit a lamp on the eve of the Sabbath, and at the close of the Sabbath I found it still burning, and it had not diminished at all. He blessed it through the light of a person's face, for the light of a person's face is not the same on all the days of the week as it is on the Sabbath.

He blessed it through the luminaries, for even though the luminaries were cursed on the eve of the Sabbath, they were not struck until the close of the Sabbath. That original light served for thirty-six hours: twelve hours of the eve of the Sabbath, twelve hours of the Sabbath day, and twelve hours of the Sabbath night. When it set at the close of the Sabbath, what did the Holy One, blessed be He, do? He provided him with two flints and struck them one against the other, and the fire came forth, and he recited a blessing over it. Why do we bless over the lamp at the close of the Sabbath? Because that is the beginning of its creation. Also at the close of the Day of Atonement we bless over it, because one has rested the whole day. He blessed it through going out. Every day that has a deficiency has a blessing in it and lacks nothing. On the fifth day birds and fish were created, and people slaughter and eat, catch fish and eat, and yet Scripture wrote a blessing in it and it lacks nothing. As for the seventh, what can you say? Because of the bringing forth.

Another interpretation: He blessed it because of the fastidious. He blessed it with flavor. Our holy Rabbi made a feast for Antoninus on the Sabbath. He brought before him cold dishes; he ate and it was pleasing to him. And he made him a feast on a weekday and brought before him hot dishes. He said to him, "Those pleased me more than these." He said to him, "They are lacking one spice." He said to him, "And does the king's storehouse lack anything?" He said to him, "They are lacking the Sabbath. Do you have a Sabbath?"

There was a man called Yosef-who-honors-the-Sabbath. A certain gentile in his neighborhood had very abundant property. The astrologers told him, "All your property Yosef-who-honors-the-Sabbath will consume." He went and sold all his property and bought a pearl with the proceeds and set it in his turban. As he was crossing on a ferry, the wind blew off his turban and cast it into the sea, and a fish swallowed it. The fish was caught and brought up toward evening on the eve of the Sabbath. They said, "Who will buy it now?" They were told, "Go take it to Yosef-who-honors-the-Sabbath, who is accustomed to buy." They brought it to him; he bought it, cut it open, and found the pearl inside, which he sold for thirteen vessels of golden dinars. A certain elder met him and said, "Whoever lends to the Sabbath, the Sabbath repays him." Rabbi Yishmael son of Rabbi Yosi asked Rabbi: "The people of Babylonia, by what merit do they grow rich?" He said to him, "By the merit of Torah." "And the people of the Land of Israel?" "By the merit of tithes." "And those outside the Land?" "By the merit of Sabbaths and festivals." Rabbi Chiya bar Abba said: One time a man invited me in Laodicea and brought before us a table borne on sixteen poles, and on it was all that was created in the six days of creation, and a child sat in its midst and proclaimed, "The earth is the LORD's and the fullness thereof" (Psalms 24:1). And why all this? So that the householder's mind should not grow haughty over it. I said to him, "My son, how did you merit all this honor?" He said to me, "I was a butcher, and every fine animal I saw during the week I set aside for the Sabbath." And I said to him, "Blessed is the Omnipresent who granted you this." Rabbi Tanchuma said: It happened in Rome on the eve of the great fast that there was a certain tailor who went to buy himself a fish, and he and the governor's servant were left bidding over it. This one raised the price and that one raised the price until it reached twelve dinars. The tailor took it. At the governor's table they said, "What is this, that no fish came to your table?" He said, "My lord, what should I conceal from you? There is a certain Jewish tailor who took it for twelve dinars." He sent for him, and he came before him, and he said, "How could you, a Jewish tailor, eat a fish for twelve dinars?" He said to him, "My lord, we have one day on which all the sins we commit the whole year are atoned for us, and when it comes, should we not honor it?" He said, "Since you have brought proof for your words, let him go."

Turnus Rufus the wicked asked Rabbi Akiva, "What makes this day different from other days?" He said to him, "What makes this man different from other men?" He said, "What did I say to you and what did you say to me?" He said, "You said, 'What makes this day different from other days?' meaning, why is the Sabbath different from all days. I said, 'What makes this man different from other men,' meaning, why is Rufus different from every other man." He said, "Because the king wished to honor me." He said, "This too, the King wished to honor it." He said, "From where can you prove it to me?" He said, "Let the river Sambatyon prove it, for it carries stones along all the days of the week and on the Sabbath it rests." He said, "You are merely diverting me." He said, "Then let one who raises the dead by necromancy prove it, for the dead rises every day of the week but does not rise on the Sabbath." And that man went to test it with his own father. He needed to once, and he raised his father every day of the week, but on the Sabbath he did not rise. After the Sabbath he raised him, and he said to him, "Since you died have you become a Jew? Why did you rise every day but not on the Sabbath?" He said to him, "Whoever does not keep the Sabbath among you of his own will, here keeps it against his will." He said to him, "And what labor do you have all week that you rest on the Sabbath?" He said to him, "All the days of the year we are judged, and on the Sabbath we rest." He returned to Rabbi Akiva and said, "If it is as you say, that the Holy One, blessed be He, desires the honor of the Sabbath, let Him not make the winds blow on it, nor bring down rain on it, nor make the ground sprout on it." He said to him, "May the breath of that man be blasted. Let me give you a parable: to what is this like? It is like one who carries within his four cubits," and so on. And why did He bless it? Because it has no partner: the first day of the week has the second, the third the fourth, the fifth the eve of the Sabbath; the Sabbath has no partner.

Another interpretation: that which is not set aside [for another day]. A festival is set aside; the Day of Atonement is set aside; but the Sabbath is not set aside. The Sabbath said before the Holy One, blessed be He: "Master of the universe, everything has a partner, but I have no partner." The Holy One, blessed be He, said to her: "Israel shall be your partner." And when Israel stood at Mount Sinai, the Holy One, blessed be He, said to them: "Be mindful of that thing I said to the Sabbath, that the assembly of Israel is your partner," as it is said, "Remember the Sabbath day to keep it holy" (Exodus 20:8). The Holy One, blessed be He, created three creations on each day. On the first He created heaven and earth and light; on the second He created Gehinnom and the firmament and the angels; on the third He created trees and grasses and the Garden of Eden; on the fourth He created the sun and moon and constellations; on the fifth, birds and fish and Leviathan; on the sixth, Adam and Eve and creeping things. Rabbi Pinchas says: on the sixth He created Adam and Eve and creeping things and cattle and beasts and fatlings. "Which God created and made" (Genesis 2:3) is not written here; rather, "to make" [the verb implies further making]: that which He was destined to create on the Sabbath, He brought forward and created on the sixth. "For on it He rested from all His work" (Genesis 2:3). From the work of His world He rested; from the work of the righteous and the wicked He did not rest, but rather He acts with these and acts with those: He shows these a foretaste of their reward and shows those a foretaste of their punishment. And from where do we learn that the punishment of the wicked is called work? As it is said, "The LORD has opened His armory and brought out the weapons of His wrath, for it is a work" (Jeremiah 50:25). And from where do we learn that the granting of the reward of the righteous is called work? As it is said, "How great is Your goodness which You have stored up for those who fear You, which You have wrought for those who take refuge in You" (Psalms 31:20).

"These are the generations of the heaven and the earth" (Genesis 2:4): this is the beginning of the Torah. "This month shall be for you" (Exodus 12:2): the beginning of the Book [of commandments]. "The enemy said, I will pursue" (Exodus 15:9): the beginning of the Song. And why did the Holy One, blessed be He, place earlier and later out of order in the Torah? Because of the arrogant, so that a priest should not read in [the order beginning with] Genesis and say, "I began the Torah." The Holy One, blessed be He, took counsel with the angels. He said to them: "I wish to create a world." They said to Him: "Why?" He said to them: "For the sake of one nation called Israel." They said to Him: "And what is their character?" He said to them: "Just as I separated between light and darkness, so in Egypt, 'for all the children of Israel there was light in their dwellings' (Exodus 10:23). Just as I separated between the upper waters and the lower, so too I am destined to do for them, as it is said, 'and the waters were a wall to them on their right' (Exodus 14:22). On the third [day] I created seeds and grasses; so too I am destined to do for them, as it is said, 'and the manna was like coriander seed' (Numbers 11:7), and it says, 'in green pastures He makes me lie down' (Psalms 23:2). I created luminaries to divide between day and night; so too I am destined to do for them, as it is said, 'the pillar of cloud did not depart' (Exodus 13:22). I created birds and fish; for them too, 'a wind went forth from the LORD' [bringing quail] (Numbers 11:31). I created the human being, 'and He breathed into his nostrils' (Genesis 2:7); for them too, 'it is a tree of life to those who grasp it' (Proverbs 3:18)." They said to Him: "Master of the universe, what has this nation done for You that You love it so?" He said to them: "On the first day I created the heavens and stretched them out, as it is said, 'who stretches out the heavens like a curtain' (Isaiah 40:22); among them too I will rest My presence, as it is said, 'they shall make Me a sanctuary' (Exodus 25:8). On the second I separated between water and water; for them too, 'the curtain shall divide for you' (Exodus 26:33). On the third day I created grasses and seeds; they too eat herbs on the night of Passover and bring the showbread. On the fourth I created luminaries; they too, 'you shall make a lampstand of gold' (Exodus 25:31). On the fifth I created birds; they too, 'the cherubim shall spread their wings' (Exodus 25:20). On the sixth I created the human being; they too, 'with this shall Aaron come' to serve before Me (Leviticus 16:3)."

"These are the generations of the heaven and the earth when they were created" (Genesis 2:4). Their Creator praises them, who can disparage them? Their Creator extols them, who can put a blemish in them? Rather, they are lovely and praiseworthy. Rabbi Yudan said: by the merit of the Torah the world was created, as it is said, "these are the statutes and the ordinances and the teachings" (Leviticus 26:46).

Another interpretation: by the merit of the tribes [the world was created], as it is said, "and these are the names of the tribes" (Ezekiel 48:1), "all these are the tribes of Israel" (Genesis 49:28). Everywhere it says "these," it invalidates what came before; "and these" adds to what came before. Here it says "these" [in Genesis 2:4], invalidating chaos and void and darkness. Rabbi Yehudah says: "and the heaven and the earth were finished" (Genesis 2:1), each in its time; "and all their host," each in its time. Rabbi Nechemyah said to him: but is it not written, "these are the generations of the heaven and the earth when they were created," meaning that on the day they were created they brought forth their generations? Rabbi Yehudah said to him: but is it not written, "there was evening and there was morning, one day" (Genesis 1:5), second, third, fourth, fifth, sixth? Rabbi Nechemyah said: they were like gatherers of figs, each one appearing in its own time; "and the earth brought forth grass" (Genesis 1:12), the grass that had been entrusted to its keeping. "For in six days the LORD made the heaven and the earth, the sea" (Exodus 20:11). These three things, their creation was made and they waited three days each and brought forth three generations each. The earth on the first, according to the House of Hillel, and waited three days, first, second, third, and brought forth three generations: trees, grasses, and the Garden of Eden. The firmament on the second, and they waited three days, second, third, fourth, and brought forth three generations: sun and moon and constellations. The sea on the third, and waited three days, third, fourth, fifth, and brought forth three generations: birds and fish and Leviathan. Rabbi Azaryah did not say so, but: "on the day the LORD made earth and heaven" (Genesis 2:4), two things are the essence of the world's creation, they waited three days and their work was completed on the fourth. Heaven on the first according to the House of Shammai, they waited three days, first, second, and third, and their work was completed on the fourth, and what was the completion of their work? The luminaries. The earth on the third, "and the earth brought forth grass" (Genesis 1:12), and waited three days, third, fourth, fifth, and their work was completed on the sixth, the human being, as it is said, "I made the earth and created the human upon it" (Isaiah 45:12). "Generations": every [occurrence of] "generations" in Scripture is spelled deficient [without the second letter vav], except for two: "these are the generations of Perez" (Ruth 4:18) and this one. And why are they deficient? Because of six things that were taken from Adam: his radiance, his life, his height, the fruit of the earth, the fruit of the tree, and the luminaries. His radiance, from where? As it is said, "You change his face and send him away" (Job 14:20). His life, from where? "And to dust you shall return" (Genesis 3:19). His height, from where? As it is said, "and the man hid himself" (Genesis 3:8); his height had been a hundred cubits. The fruit of the earth and the fruit of the tree, as it is said, "cursed is the ground for your sake" (Genesis 3:17). The luminaries were struck at the going out of the Sabbath, and they will not yet return to their full repair until the son of Perez comes. "These are the generations of Perez": his radiance, from where? "And those who love Him are like the going forth of the sun" (Judges 5:31). His life, from where? As it is said, "like the days of a tree shall be the days of My people" (Isaiah 65:22). His height, from where? As it is said, "and I will make you walk upright [kommemiyut]" (Leviticus 26:13), with erect stature, and you shall not fear any creature.

Rabbi Yehudah says: a hundred cubits. Rabbi Nechemyah says: two hundred cubits. Rabbi Eliezer says: three hundred cubits, "arise" [kum] a hundred, "upright" [miyut] two hundred. Rabbi Abbahu says: nine hundred cubits. This sycamore produces in the earth for six hundred years, and the offspring comes out like a cubit, stunted, from its mother's womb; go out and reckon a cubit and a half each year, and you have nine hundred. The fruit of the earth: "the vine shall give its fruit" (Zechariah 8:12). The luminaries: "and the light of the moon shall be like the light of the sun" (Isaiah 30:26). Everything has generations. Heaven and earth have generations, as it is said, "these are the generations of the heaven." Rain has generations, as it is said, "has the rain a father, or who has begotten the drops of dew?" (Job 38:28). It was taught: whoever has generations dies and perishes, is created and does not create; and whoever has no generations does not die and does not perish, creates and is not created. These words are spoken regarding the One above. And everything you see is the generations of heaven and earth. On the first He created heaven and earth; on the second He created the firmament from the upper [waters]; on the third, from the lower, "let the earth sprout"; on the fourth, from the upper, "let there be luminaries"; on the fifth, from the lower, "let the waters swarm"; on the sixth He came to create the human being. He said: if I create him from the upper [worlds], the upper beings will outnumber the lower by one creation and there will be no peace between them and no peace in My world; if from the lower, the lower will outnumber the upper by one creation and there will be no peace in My world. Rather, behold, I will create him from the upper and from the lower. This is what is written: "and the LORD God formed the human, dust from the ground" (Genesis 2:7), from the lower; "and He breathed into his nostrils the breath of life," from the upper. "When they were created" [be-hibaram]: [read as] "by Abraham" [be-Avraham], by the merit of Abraham. This is what is written: "You made the heaven and the earth" (Nehemiah 9:6). This whole flourish, for what? For "You are the LORD God who chose Abram" (Nehemiah 9:7). "When they were created": with the letter heh He created them. Just as this heh does not grip the tongue [it is sounded effortlessly], so the Holy One, blessed be He, created His world with neither toil nor labor, but rather "by the word of the LORD the heavens were made" (Psalms 33:6); and so it says, "for in the LORD [Yah] is an everlasting rock" (Isaiah 26:4).

With two letters the Holy One, blessed be He, created His world. This world was created with the letter heh. Just as the heh is closed on all its sides and open below, it is a hint that all the dead descend to Sheol; and its point [the small upper stroke] above is a hint that they are destined to rise; and this window that is on the side is a hint to those who repent. And the world to come was created with the letter yod: just as this [letter's] stature is bent over, so the wicked, their stature is bent over and their faces blackened in the world to come. This is what is written: "and the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low, and the LORD alone shall be exalted in that day" (Isaiah 2:17).

For what reason was the world created with the letter heh? Because it resembles a portico [open hall], so that whoever wishes to leave may leave. Why is its leg suspended [not joined to the roof]? Because if one returns in repentance, he is brought back in [through the upper gap]. And let him be brought back in through that same [lower opening through which he left]? The matter does not assist him, in keeping with Resh Lakish: "one who comes to be purified [is assisted]" [and so a new opening is provided]. And this is what is written, "if it concerns the scorners, He scorns them" (Proverbs 3:34). Why does it [the heh] have a crownlet? The Holy One, blessed be He, said: if he returns, I tie a crown for him like My own. The world to come [was made] with the letter yod, because the righteous in it are few; and its head is bent because the righteous bow their heads, since their deeds are not alike one to another. "When they were created" [be-hibaram]: "by the word of the LORD" and already "the heavens were made" (Psalms 33:6). A parable of a king who rebuked his servant, and the servant stood astonished; so "the pillars of heaven tremble and are astonished at His rebuke" (Job 26:11). It is written, "for in it He rested from all His work which God created to make" (Genesis 2:3); "these are the generations of the heaven": rather, a day enters and a day departs, a Sabbath departs and a Sabbath enters, a month departs and a month enters, a year departs and a year enters, "when they were created." Rabbi Yitzchak and Resh Lakish: Rabbi Yitzchak says, a mortal of flesh and blood stretches a tent of necessity, and over time it sags a little; but here, "can you spread out the skies with Him?" (Job 37:18), and lest you say they are slack, the verse teaches, "strong as a molten mirror" (Job 37:18). Resh Lakish said: a mortal of flesh and blood pours out vessels of necessity, and over time they raise rust; but here, "strong as a molten mirror," they appear as at the hour of their casting, like a firm dome. "On the day the LORD God made earth and heaven" (Genesis 2:4). The House of Shammai say: the thought by night and the deed by day. And the House of Hillel say: the thought and the deed by day. Rabbi Shimon ben Yochai said: I am astonished how the fathers of the world, the House of Shammai and the House of Hillel, disagreed over the creation of heaven and earth; rather, the thought was both by day and by night, and the deed at the dimming of the sun. "The LORD God" [two names, mercy and justice]. A parable of a king who had empty cups. He said: if I pour hot liquid into them, they crack; cold, they freeze [and shatter]. What did he do? He mixed hot with cold, and they held. So the Holy One, blessed be He, said: if I create the world with the attribute of justice, how can the world endure; with the attribute of mercy [alone], sins would multiply. Rather, behold, I will create it with the attribute of justice and the attribute of mercy, and may it endure. "Earth and heaven" [earth named first]: a parable of a legion that crowned the king first. The king said: since this legion crowned me first, behold, I grant it a privilege that shall never be removed from it. This is what is written, "He founded the earth upon its foundations, that it should not be moved forever and ever" (Psalms 104:5).

... “YHVH Elohim” – a parable to a king... who poured hot and cold mixed into his [glass] cups and they withstood (didn’t break). Thus says the Holy One: If I create with the quality of judgment (Elohim), how will the world stand? With the quality of mercy (YHVH), then won’t sin spread? Rather here I will create it with the quality of judgment and the quality of mercy – may it only be that the world will stand! ...... “And every growth/si’ach of the field” [Gn 2:5]—All the trees as it were /k’ilu are conversing/m’sichin, these with these. All the trees as it were are conversing with the creatures / `im hab’riyot. All the trees were created to give pleasure to the creatures... All the conversations of the creatures are about nothing except the land... All the prayers of Israel are about nothing except the Temple/ beyt hamiqdash.

"For the LORD God had not caused rain to fall" (Genesis 2:5). [Rain] gives drink and quenches thirst, fattens [the soil] and makes it luxuriant and draws forth [growth]. What is the verse [that proves this]? "You water her furrows abundantly, You settle her ridges, You soften her with showers, You bless her growth" (Psalms 65:11).

"For the LORD God had not caused it to rain" (Genesis 2:5): Scripture mentions the full Name over a full world. Just as it mentions the full Name over a full world, so it mentions the full Name over the descent of rain. Three things are weighed against one another: adam (man), eretz (earth), and matar (rain) - and all three are written with three letters each, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and if neither exists there is no man. "And there was no man to till the ground": Man was created only for toil. If he merits, his toil is in the Torah; if he does not merit, his toil is in the field. Happy is the one whose toil is in the Torah. "For the LORD had not caused it to rain": Were it not for man, there is no covenant established with the earth to cause rain upon it, as it is said, "to cause it to rain on a land where no man is, on the wilderness wherein there is no man" (Job 38:26). At first "a mist went up from the earth" (Genesis 2:6), and then the Holy One, blessed be He, reversed Himself so that the earth would drink only from above, for four reasons: because of the men of force [who would seize the springs], to wash away harmful dews, so that the high ground would drink like the low, and so that all would lift their eyes upward - as it is written, "to set on high those that are low" (Job 5:11).

And from where does the earth drink? Rabbi Eliezer says: from the waters of the ocean, as it is said, "and a mist went up from the earth" (Genesis 2:6). Rabbi Yehoshua said to him: but are not the waters of the ocean salty? He replied: they are sweetened in the clouds, as it is written, "which the skies pour down" (Job 36:28) - where do they pour them down? In the skies. Rabbi Yehoshua says: from the upper waters, as it is written, "and drinks water of the rain of heaven" (Deuteronomy 11:11). The clouds gather strength from the earth up to the firmament and receive the waters as from the mouth of a wineskin, as it is written, "they distill rain from its mist" (Job 36:27). And they sift it like a sieve, and not one drop touches its fellow, as it is written, "darkness of waters, thick clouds of the skies" (2 Samuel 22:12). Why does Scripture call them shechakim [skies]? Because they grind [shochakin] the water.

Another interpretation: [the clouds release the rain] like the fine [openings] of an animal's [udder]. Rabbi Yochanan says: there are no clouds except from above, as it is said, "and behold, with the clouds of heaven" (Daniel 7:13). Resh Lakish says: there are no clouds except from below, as it is said, "who raises vapors from the ends of the earth" (Psalms 135:7). According to Rabbi Yochanan, it is like one who honored his fellow with a barrel of wine, the jug included. Rabbi Shimon ben Lakish says: it is like one who said to his fellow, give me a se'ah of wheat; he replied, bring your basket and measure. So said the Holy One, blessed be He, to the earth: bring your cloud and receive the rain. Five names were given to it: ed (mist), anan (cloud), nasi (vapor), av (thick cloud), chaziz (storm-cloud). Av, because it darkens [me'abev] the face of the firmament; ed, because it breaks the hair-splitters [those who deny rain]; anan, because it makes creatures humble [anavim] to one another; nasi, because it makes creatures princes [nesi'im] over one another; chaziz, because it makes visions [chezyonot] in the firmament and rests the holy spirit on creatures, in the manner of "the vision [chazon] of Isaiah" (Isaiah 1:1). Four names were given to the earth, corresponding to the four seasons. Eretz, corresponding to the season of Nisan, because it makes [meritza] its fruits run forth; tevel, corresponding to Tammuz, because it spices [metabelet] its fruits; adamah, corresponding to the season of Tishrei, when the earth is made into clods [bulin] of soil; arka, corresponding to the season of Tevet, when it empties out [moreket] its fruits. "And a mist went up from the earth": breaking goes up from the earth at once, "and watered the whole face of the ground." And so it says, "may my teaching drop as the rain" (Deuteronomy 32:2) - creatures broke their necks [in longing], at once the rain comes down. "And watered the whole face of the ground": all is blessed - commerce is blessed, the merchants profit, and those struck with boils and the sick gain relief and their limbs are eased. Avimi, one of the colleagues, used to visit the sick. When the rain was about to fall, he would say to them, what are they doing? They would say to him, they will be relieved. Even a precious stone senses [the rain], even the fish sense it. There was an incident in Acre: they caught a fish, estimated it at three hundred litra, weighed it, and found it two hundred litra. An old man there said: the rain has not yet fallen. As soon as the rain fell, they caught a fish, estimated it at two hundred litra, weighed it, and found it three hundred litra. "And watered the whole face of the ground": the earth drinks only according to its surface. If so, what shall the roots of the carob do, the roots of the sycamore, whose roots reach to the deep? The roots of wheat split the earth fifty cubits; the roots of vines and figs split through rock. Therefore once every thirty days the deep rises and waters it. What is the reason? "I the LORD do keep it, I water it every moment" (Isaiah 27:3). Rabbi Yehoshua ben Levi said: when the rain comes down, it gives a face to the ground.

"And a mist went up from the earth": the clouds draw water from the sea, as it is said, "who raises vapors from the ends of the earth" (Psalms 135:7). And in every place where the King commands them, there they bring rain. At once the earth conceives and brings forth, like a widow who conceives from harlotry. But when the Holy One, blessed be He, wishes to bless the growth of the earth and to give creatures their provision, He opens His good treasury in the heavens and causes rain to fall upon the earth - which are male waters - and at once the earth conceives and brings forth a growth of blessing, as it is said, "the LORD shall open unto thee His good treasure" (Deuteronomy 28:12). Rabbi Yehuda says: once in every single month, channels rise from the deep to water the whole face of the ground, as it is said, "and a mist went up from the earth and watered the whole face of the ground."

"And the LORD God formed the man" (Genesis 2:7). Rabbi Yose ben Ketzarta said: like a woman who beats her dough with water and then lifts her challah-offering from within it - so at first "a mist went up from the earth," and afterward "He formed the man." And so it says, "a man of offerings overthrows it" (Proverbs 29:4): this is the first man, who is the completion of the challah of the world; and the offering is called challah, as it is said, "of the first of your dough you shall set apart an offering" (Numbers 15:20). "And He formed" - two formings: a forming for man and a forming for woman. A forming for seven and a forming for nine [months]. One formed for seven or for nine lives; one for eight does not live. One formed for nine but born at seven does not live - how much more so one at eight. They asked before Rabbi Abbahu: from where do we know that one formed for seven lives? He said to them: from your own [Greek] I bring you proof - zeta, epta, eta, ogdoa [the letters whose numerical order shows the seventh stands as living]. "And He formed" - two formings: from the upper beings and from the lower. He eats and drinks like a beast, and so on, as above. "And He formed" - two inclinations: a good inclination and an evil inclination. For if a beast had two inclinations, then when it saw a knife in a man's hand to slaughter it, it would tremble and die. But man has two inclinations, as it is written, "and forms the spirit of man within him" (Zechariah 12:1) - the soul of man is bound up within him, for were it not so, when trouble came he would tear it out and cast it away. "And He formed" - two formings: for this world and for the world to come.

Rav Nachman bar Rav Chisda expounded: what is the meaning of "and He formed" [vayyitzer] written with two yods? There are two inclinations in man, a good inclination and an evil inclination. Rav Nachman bar Rav Yitzchak objected: concerning a beast, where vayyitzer is not written - so too the evil inclination does not rule it? Yet we see that it bites and kicks and tramples. Rather, it is as Rabbi Yirmiyah ben Eliezer taught: the Holy One, blessed be He, created the first man with two faces, as it is said, "behind and before You have formed me" (Psalms 139:5). And it is written, "and the LORD built the rib" (Genesis 2:22). One sage said it means a face, and one said it means a tail. It is well for the one who says a face - this is why it is written "behind and before You have formed me." But for the one who says a tail, what is "behind and before"? As Rabbi taught: "behind" - to the work of creation [man was last, made only on the eve of the Sabbath]; and "before" - to the punishment of the flood, as it is written, "and He blotted out every living thing, from man to beast" (Genesis 7:23) - man first and then beast. It is well for the one who says a face - this is why it is written "and He formed"; but for the one who says a tail, what is "and He formed"? As Rabbi Shimon ben Pazi taught: woe to me from my inclination [yitzri], woe to me from my Maker [yotzri]. It is well for the one who says a face - this is why it is written "male and female He created them" (Genesis 5:2); but for the one who says a tail, what is "male and female"? As Rabbi Abbahu taught: in the beginning it arose in thought to create two, and in the end only one was created. It is well for the one who says a face - this is why it is written "and He closed up the flesh in its place"; but for the one who says a tail, what is "and He closed up"? It was needed only for the place of the incision. It is well for the one who says a tail - this is why it is written "and He built"; but for the one who says a face, what is "and He built"? As Rabbi Shimon ben Menasya taught: this teaches that the Holy One, blessed be He, braided Eve's hair and brought her to Adam, for in the coastal towns they call braiding binyata [building].

Another interpretation: "and He built" - this teaches that the Holy One, blessed be He, built Eve in the manner of a storehouse is built. Just as a storehouse is wide below and narrow above in order to hold the produce, so a woman is wide below and narrow above in order to bear the child. "And He brought her unto the man" (Genesis 2:22): this teaches that the Holy One, blessed be He, became best man to Adam. From here the Torah teaches proper conduct, that a great one should act as best man to a lesser one, and let it not be an offense in his eyes. And for the one who says He created him with two faces, which of them went first? It is reasonable that the man went first, as it was taught: a man should not walk behind a woman on the road, even if she is his wife, even if she is his sister, even if she is his daughter. If she happens upon him at a bridge, he should move her to the side; for anyone who walks behind a woman on the road will not be cleared from the judgment of Gehinnom.

When the Holy One, blessed be He, created man, He created him androgynous, as it is said, "male and female [He created them]" (Genesis 5:2). Rabbi Shmuel bar Nachmani said: He created him with two faces, then sawed him apart and made him with backs on this side and backs on that side, as it is said, "behind and before You have formed me" (Psalms 139:5). They objected to him: but is it not written, "and He took one of his ribs [tzela]" (Genesis 2:21)? He said to them: it means one of his sides, as you say, "and for the side [tzela] of the Tabernacle" (Exodus 26:20). "Behind and before You have formed me": at first he was created from the earth up to the firmament. And when the ministering angels saw him, they were shaken and afraid before him. What did they do? They all went up before the Holy One, blessed be He, on high. They said before Him: Master of the universe, there are two sovereign powers in the world! At once the Holy One, blessed be He, laid His hand upon him and reduced him, and set him at a thousand cubits.

Our Rabbis taught: A woman who miscarries something in the form of a domesticated animal, a wild animal, or a bird, whether of unclean or clean species, if it is male she observes the days of purity for a male, and if female she observes them for a female; if its sex is unknown she observes them for both male and female. These are the words of Rabbi Meir. But the Sages say: Anything that does not have the form of a human being is not a viable offspring. What is Rabbi Meir's reasoning? Since the term "formation" (yetzirah) is stated regarding such creatures just as it is regarding the human, and since the term is free for an inference from two sides [a gezeira shava that is unencumbered on both ends and therefore binding]. It is free on the side of the human and free on the side of the beast. How is it free on the side of the beast? As it is written, "And God made the wild animal of the earth after its kind" (Genesis 1:25), and it is written below (verse 19), "And He formed out of the ground" (Genesis 2:19). And a word that is free for inference from both sides, we derive from it and no one may refute the derivation.