Parshat Bereshit6 min read

God Made Adam With Justice and Holiness and Judged Him With Both

Adam stood in the river Gihon with the water up to his neck for a hundred and thirty years, waiting to hear whether the court had finished with him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Two Hands That Made Him
  2. Second From the Top
  3. The First Day of Tishrei
  4. Ten Generations of Waiting
  5. The Seven Days They Were Given

Adam stood in the Gihon with the water at his neck and would not come out.

God Made Adam With Justice and Holiness and Judged Him With Both Click for full size

He was not washing. There was nothing on him to wash off. He had eaten, he had been tried, he had been sentenced, and the sentence had been carried out, and this was what he had decided to do afterward. He walked into the river and stopped where the current came up under his chin and stayed there. A hundred and thirty years, in the same water, waiting.

The Two Hands That Made Him

God has a right hand called Just and a left hand called Holy.

Sinai was made with the right hand only. The mountain of revelation, the whole burning weight of it, took one hand. Heaven and earth took both. The Temple took both. And so did the man in the river, who had been assembled out of law and sanctity together and could not be taken apart into one or the other. Whatever was going to be decided about him would have to be decided by both hands at once, which is why it took so long, and why he was still standing in the water.

Second From the Top

He knew where he stood in the order of things. Everyone did.

At the bottom, the firmament. Above the firmament, the stars, because the stars give light and the firmament gives none. Above the stars, the trees, because a tree makes fruit and a star makes nothing you can eat. Above the trees, the violent winds, because a wind crosses the country and a tree cannot leave the spot it grew in. Above the winds, the animals, because an animal works and eats and a wind does neither. Above the animals, the man, because he can weigh one thing against another and they cannot.

And above the man, the ministering angels, who go from one end of the earth to the other in an afternoon while he stands in a river up to his chin and cannot go anywhere at all.

The First Day of Tishrei

The court had sat on the first day of Tishrei. The charge was the tree. He was found guilty, and there was nothing to argue, and he was put out of the garden with the sentence read over him.

Then he went into the water, and God watched him stand in it, and saw that the grief was real and not a performance for the bench. So God absolved him. He was not given the garden back. He was given the Torah instead, a thing he could carry out of Eden and use in a world that was about to be much harder than the one he had been built for.

And God said to him: you are the pattern. What happened to you on this day is going to happen to your children on this same day, every year, as long as there are children. They will be judged the way you were judged. If they deserve it, they will be let go the way you were let go.

Ten Generations of Waiting

Ten generations ran from Adam to Noah, and every one of them provoked heaven, and the water did not come. It did not come because there were righteous men scattered through those generations, and God would not drown a world with them still standing in it.

Methuselah was the last of them. While Methuselah drew breath, no flood. Everyone knew what he was holding up, and nobody changed anything, and when he finally died the sky still did not open. There were seven more days first. God kept the mourning week for the old man before releasing the water on his neighbors.

The Seven Days They Were Given

Those seven days were not empty.

On the first of them the sun came up in the west. It crossed the sky the wrong way and went down in the east, and it did that again the next morning, and the morning after, so that anyone standing in a doorway with a cup in his hand would have to notice that the order of the world had been reversed on purpose, and would be frightened, and might turn around. They watched the sun rise where it had never risen. They went to work.

So God set a table in front of them and put on it the food of the world to come, the whole bounty of it, the reward, laid out where they could look at it and smell it and understand precisely what was being taken off the menu. The point of the display was to get one sentence out of them: woe to us for all this good that we are losing. They looked at the table. They corrupted their way upon the earth for seven more days.

On the eighth day the water came up out of the springs and down out of the sky at the same time, and it fell on a generation that had been shown the sunrise in the wrong place and had gone back to bed.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Avot de-Rabbi Natan 1Avot DeRabbi Natan

Translation of the source text.Talmud Bavli, Vilna 1883 ed. · CC0

Moses was sanctified in a cloud, and received the Torah from (Mount) Sinai as it states: (Ex. 24) "And the Glory of God dwelt on Mount Sinai" - for Moses in order to purify him. - This (the resting of the cloud) occurred after the Ten Utterances; these are the words of Rabbi Yosei The Galilian. Rabbi Akiva says: (ibid.) "and the cloud covered it (for) six days" - (in preparation) for Moses(' ascent). That is what is written: (ibid.) "and He called to Moses on the seventh day from within the cloud" - to give honor to Moses. Rabbi Nathan said: Why was Moses delayed for those six days and the Speech did not rest upon him? So that he may clear (himself) of all eating and drinking in his innards until the point (when) he became sanctified and became like the ministering angels. Rabbi Mathia son of Heresh said to him (Rabbi Nathan): Master, they only told him this, threatening him to make sure he would accept the words of Torah out trepidation, fear, out of trembling and perspiring. As it states: (Ps. 2) "Serve God out of fear and rejoice with trembling." There was a happening which occurred with Rabbi Yosiah and Rabbi Mathia son of Heresh, that both of them were sitting, (and were) involved in the words of Torah . Rabbi Yosiah left to a trade (lit. the way of the world). Rabbi Mathia son of Heresh said to him: "Master, why would you leave the words of the Living God to wash (immerse yourself) in the way of the world?And even though you are my master and I, your pupil, (I tell you that) it is not good (suitable,fit) to leave the words of the Living God to immerse in the way of the world." And they (the sages) said: "whenever they sit, (and are) involved in the words of Torah, they would seem as though they are vengeful of one another. And when they part, they would seem as though they were lovers from (their days of) youth.

Through (lit. through the hands of) Moses was the Torah given at Sinai, as it states: (Deut. 5) "and He wrote them (the ten utterances) on two tablets of stone and He gave them to me (Moses)." And later it states: (Lev. 26) "These are the statutes and the laws and the instructions that God placed between Him(self) and between the Children of Israel on the Mountain Sinai through the hands of Moses." God did not give it (through anyone) but through Moses, as it states: "between Me and between the Children of Israel." Moses merited to be the agent between the Children of Israel and the Omnipresent. Moses did (the service of) the inaugural ram and the anointing oil, and used it to anoint Aaron and his sons during the seven days of inauguration. And from that oil, high priests and kings were anointed (as well). And Elazar burned the heifer of cleansing (red heifer), from which the impure would purify for posterity. Rabbi Eliezer said: "Great is this measurement (of the anointing oil) that it serves to work for generations. As Aaron and his sons were sanctified with the anointing oil, as it states: "(Ex. 30) "and you shall anoint Aaron and his sons and you shall sanctify them to serve me as priests."

Joshua received (the Torah) from Moses, as it states: (Num. 27) "And you (Moses) shall place (a portion) of your splendor on him (Joshua), so that the entire congregation of the Children of Israel shall hear." The Elders received it from Joshua, as it states: (Judges 2) "And the nation served God during all the days of Joshua and all the days of the Elders, who saw the great deeds that God performed for Israel, whose life spanned for days after Joshua('s)." The Judges received it from Joshua, as it states: (Ruth 1) "And it was in the days of the rule of the Judges." The Prophets received from the Judges, as it states: (Jeremiah 7) "and I sent My servants, the prophets, to you daily, betimes and often." Haggai, Zakhariah and Malakhi received it from the Prophets. The Men of the Great Assembly received it from Haggai, Zakhariah and Malakhi. And they said three things: "Be patient in judgement, and appoint many students and make a fence for the Torah.

How should one be patient in judgement? This comes to teach that one should wait in judgement. For all who wait in judgement - (their minds) are settled in judgement. As it states: (prov. 25) "These too are the parables of Solomon, which the men of Hizkiyah, King of Judah, copied over." And (the meaning of the verse) is not that they copied over, rather that they waited. Abba Shaul says (the meaning is) not that they waited, rather that they explained: in the earlier days, they would say that that Proverbs and Song of Songs and Ecclesiastes were to be put away, as those texts spoke parables and were not of the Holy Scriptures - and so they stood (in decisive judgement) and hid them away. (and these texts remained hidden away) Until the Men of the Great Assembly came allong and explained them. As it states: (Prov. 7) "And I saw amongst the simple, understood that amongst the lads, that there was youth lacking heart (understanding) ... and Lo! a woman toward him, set as a harlot, with designed purpose. She is bustling and restive; her legs dwell not in her own home. At times outside and at times in the street; and she lays in ambush at every street corner. And she grabs him and kisses him; brazenly, she tells him. ''I was obligated to bring a sacrifice; today I have paid my vow. Therefore I went out to greet you, seeking you, and have found you. I have made my bed with covers of dyed Egyptian cotton. I have sprinkled my bed with myrrh, aloe and cinnamon. Let us drink our fill of lovers till morning, let us delight in loving. For the man is not is not in his house; he is off on a distant journey. He has taken the money bag in his hand, (only on) the day of the throne/covering (mid-month) shall he return." And it is written in Song of Songs: "Let us go, my lover; we shall go out to the field; we shall sleep in the villages. Let us arise to the vineyards to see if the vine has flowered, if the blossoms have opened, if the pomegranates are in bloom; there I shall give you my love." And it is written in Ecclesiastes: "Rejoice, young man, in your childhood, let your heart and go according to the paths your heart lays out or what your eyes see. Just know, that that for all of these things, God will bring you to justice." And it is written is Song of Songs: "I am my beloved's and his desire is upon me." It is (evident), they did not wait, rather they explained. Another explanation: how so to be patient in judgement? This teaches that one should be patient in his dealings and not quick to anger in his dealings. For one who is quick to anger in his dealings, forgets matters. As we find by our master Moses who forgot his matters. As it states: (Num. 31) "And Eleazar the Priest said to the men of the legion, going to war: 'this is the statute of the instruction which God commanded Moses.' " God commanded Moses, but God did not command me (Eleazar). He commanded Moses my father's brother, and not me. (This implies that although God commanded Moses exclusively, Eleazar had to deliver this law because Moses forgot it.) And where, then, do we find that Moses got angry about his matter? The verse states concerning the officers of the army: (ibid.) "and Moses was inflamed toward the officers of the army and he told them 'You have left all females to live!' " What then does the verse mean "all females?" This must then be (referring) to the plot what Bil'am plotted against Israel. As it is written: (ibid. 24) "And now I shall return to my nation; go and I shall suggest to you what this nation shall do to yours in later days." He (Bil'am) said to him (Balak): "This nation, what you hate - be it hungry for food or thirsty for drink - they have naught what to eat but the manna. Go forth and make boxes and place food and drink in them, and place beautiful women, daughters of kings, there, so that the nation shall stray to (worship) Baal Peor, and they shall fall in the hands of the Omnipresent." Balak immediately went to o all that the evil Bil'am had told him. See now what the evil Bil'am caused among Israel; that (because of the harlots) twenty-four thousand fell from Israel. As it states: (ibid. 25) " and those that died in the plague totaled twenty-four thousand." And is the matter not deductible a fortiori? Our master Moses who was a wise man, greatest of the greats, father (greatest) of all prophets - he forgot matters when he got angry, how much more so would we. This teaches that one should be patient with matters and not quick to anger about them. Son of Azzai says: be careful of your words (to ensure you hold back) from wasting (them).

"and create a fence around the Torah" and create a fence around your words just as God created a fence around His, and First Man made a fence round his, The Torah made a fence around its words, Moses made a fence around his words and even Job and even the prophets and sages made a fence around their words. What safeguard did God make for His words? The verse states: (Deut. 29) "and all of the nations shall say 'for what did God do thus (destroy and exile) to this land (Israel)?' " This teaches that it was revealed before He who spoke and the world became that coming generations would say as follows: "for what did God do thus (destroy and exile) to this land (Israel)?" Therefore, God told Moses: "Moses, write down and leave for the coming generations, 'and they (Israel) shall respond 'it is because they left the covenant of God ... and they went and served other deities and bowed to them - other deities with whom they were not familiar nor that they had place with." From here you learn that God made a safeguard for His words. And it is written after this what they would still say this in the future, that God gave reward to His creations in peace. What safeguard did First Man make for his words? The verse states: (Gen. 2) "And YKVK God commanded man, saying, 'you may eat from all the fruits of the garden; however from the tree (which provides) knowledge of good and evil you may not eat, for the day on which you will eat from it, you will surely die.' " First Man did not want to tell this to Eve in the same manner God had told it to him, rather he told her thus, making a safeguard for his words, (restrictive) to a greater extent than what the Holy One, Blessed be He, told him: (ibid.) "and concerning the fruit of the tree in (the center of) the garden, God said 'do not eat of it and do not touch it, lest you die.' " Because he wanted to guard himself and Eve from the tree - not even to touch. At that time, the evil Snake plotted in his heart, and said: "since I cannot make the Man stumble, I will go to make Eve fail. He then went and sat by her and had lengthy conversation with her. He told her: "if you say that God commanded us (against) touching - see that I will touch it and I will not die; you as well - if you touch it you will not die. What did that evil Snake do then? He stood and touched the tree with his hands and feet and made it shake until its fruit fell to the ground. Once that tree saw (noticed) him, it screamed at him and told him: "wicked, wicked one - do not touch me! As it states: (Ps. 36) "Bring me not to the foot of haughtiness, nor expel me to the hands of the wicked."

Another interpretation: "Bring me not to the foot of haughtiness, nor expel me to the hands of the wicked." This refers to the wicked Titus, what his bones grated down because he showed with his hand and struck on top of the altar, saying: Locus, Locus (Omnipresent?)

Eve was then cursed with ten curses, as it states: (Gen. 3) "To the woman He said 'I shall greatly increase your pain and your travail; with pain shall you birth children; and your desire shall be to your husband and he shall rule over you." These (the double expression of "greatly increase") refer to two quarter measures of blood: the one, the painful blood of menstruation and the other, the painful virgin blood. "...Your pain ... - " this refers to the pain of raising children. " ... Your travail ... - " this refers to the pain of gestation. "... With pain shall you birth children ... - " this refers to its plain meaning. " ... And your desire shall be to your husband ... - " this teaches that the woman desires for her husband when he goes out on a journey. " ... And he shall rule over you ... - " this means that the man demands with his mouth and the woman demands with her heart (thoughts). Enwrapped as a mourner, and incarcerated of all men in the dungeon, and ostracized of all men. Who caused this affliction? It was the safeguard that First Man placed around his words. From here the sages said: "If one safeguards his words, he may not be able to abide by them." From this the sages said: "One should not add onto things that he heard." Rabbi Yosei says: "Ten hand-breadths and still standing bests one-hundred cubits and fallen over." What was the wicked snake thinking then? "I shall go and kill Adam and marry his wife and I shall then be king over all the world, and I shall stride upright and eat all of the delicacies of the world." The Holy One, Blesses be He, said to him: "You said 'I shall kill Adam and marry Eve?' I will therefore "place a hatred (between the snake and the children of Eve)." You said 'I shall become king over all the world?' Therefore, "you shall the most cursed of all the beasts." You said "I shall stride upright?" Therefore "on your belly shall you go." You said 'I shall eat of all the delicacies of the world?' Therefore "And you shall eat dust all the days of your life." Rabbi Simon son of Menasia says

Full source
Avot de-Rabbi Natan 1Avot DeRabbi Natan

Retold in our words. Read the original at the link below.Talmud Bavli, Vilna 1883 ed. · CC0

Adam's first Rosh HaShanah began with judgment, exile, and a repentance so severe that he stood in the River Gihon for one hundred and thirty years.

God, in His infinite mercy, saw Adam’s sincere remorse. And what happened next? He absolved him. Forgave him.

The text doesn't just say God forgave Adam. It tells us that God gave Adam the Torah! Not as a punishment, but as a replacement for the Garden of Eden he had lost. A new path forward.

Get this: this monumental event, this act of divine forgiveness and the gift of Torah, happened in the first month of Tishrei – the very month in which we celebrate Rosh Hashanah (the Jewish New Year).

The story continues with God speaking directly to Adam. He says, "You shall be the prototype of my children. As you have been judged by Me on this day and absolved, so your children, Israel, shall be judged by me on this New Year's day, and they shall be absolved." Wow.

So, according to this tradition, Rosh Hashanah isn't just the birthday of the world; it's the anniversary of Adam's absolution. It's a day when we, like Adam, have the opportunity to be judged and, hopefully, absolved. It's a day to reflect on our actions, to repent, and to strive to be better. It's a chance for a fresh start, a new beginning… a new year.

The story, beautifully retold in Tree of Souls by Howard Schwartz, links the origin of Rosh Hashanah directly to this act of divine mercy. It suggests that every year, when we hear the shofar blast, we're not just celebrating the creation of the world but also remembering the moment God forgave Adam.

Isn't that a powerful thought? That the holiday is deeply entwined with the themes of repentance, forgiveness, and the enduring possibility of a new beginning? Perhaps this year, as we celebrate Rosh Hashanah, we can all take a moment to reflect on Adam’s journey and consider how we, too, can seek absolution and a renewed sense of purpose.

Full source
Avot DeRabbi Natan 37Avot DeRabbi Natan

Retold in our words. Read the original at the link below.The Minor Tractates of the Talmud, trans. A. Cohen, Soncino Press (1965) · CC-BY

There are seven creations [in the universe] in ascending degrees of importance. High above everything God created the firmament. Above1i.e. of greater importance and usefulness. the firmament are2lit. ‘He created’, and so throughout this passage. the stars which give light to the world. Above the stars are the trees, because trees yield fruit whereas the stars yield no fruit. Above the trees are the violent winds,2a(2a) The phrase could also be translated ‘evil spirits’. because the violent winds go from place to place whereas the trees cannot move from their place. Above the violent winds are the beasts, because the beasts toil and eat whereas the violent winds neither toil nor eat. Above the beasts is man, because man is able to reason whereas the beasts cannot reason. Above man are the ministering angels, because the ministering angels wander from one end of the earth to the other whereas man cannot do so.

Six things are said of human beings, in three they resemble the animal and in three they resemble the ministering angels.3For this and the next paragraph, cf. Ḥag. 16a (Sonc. ed. pp. 101f). ‘In three they resemble the animal’, they eat and drink like the animal, they multiply like the animal, and they excrete like the animal. ‘In three they resemble the ministering angels’, they have understanding like the ministering angels, they walk erect like the ministering angels, and they converse in the holy tongue like the ministering angels.

Six things are said of demons, in three they resemble human beings and in three they resemble the ministering angels. ‘In three they resemble human beings’, they eat and drink like human beings, they propagate like human beings, and they die like human beings. ‘In three they resemble the ministering angels’, they have wings like the ministering angels, they know what will happen like the ministering angels, and they wander from one end of the earth to the other like the ministering angels. Some say: They can also change their appearance into any form they wish, and they can see but are invisible.

There are eight types of Pharisees:4The commentators without exception correct the number to ‘seven’ in conformity with the parallel passage in Soṭ. 22b (Sonc. ed. pp. 112f) and j.Ber. IX, 5, 14b, and therefore omit one of the types listed here. Cf. below, n. 9. This passage purports to denounce the types enumerated as being eccentric, sanctimonious and hypercritical. the ‘Schechem’ Pharisee,5Either the Pharisee who observes the Torah for what he can profit thereby, like Shechem (cf. Gen. 34, 19) who submitted to the rite of circumcision only from an ulterior motive; or he who carries his good deeds upon his shoulder (שכם), i.e. ostentatiously. the ‘trembling’ Pharisee,6He walks with exaggerated humility, scarcely lifting his feet from the ground, so that he strikes his feet against stones and stumbles. The reading here is נכפאי, in the parallel passages ניקפי; in either case the word must be derived from the root נקף, ‘to strike’. the ‘bruised’ Pharisee,7In order not to look at a woman he walks with closed eyes, so that he dashes his face against a wall and bruises himself and bleeds. The reading here, מקציאי, can only be explained by its parallel elsewhere, קיזאי, ‘one who bleeds’. the ‘pestle’ Pharisee,8He who walks with bowed head like a pestle in a mortar. It is a matter of doubt whether the word מכובאי (or its variant מדוכיא, as in the parallel passages) means the pestle or the mortar. The translation might well be ‘the mortar Pharisee’, i.e. he who wears a large cap on his head in the form of a mortar to cover his eyes. the ‘ever-busy’ Pharisee,9lit. ‘the Pharisee who has work (to do)’. This type is omitted in the parallel passages. the ‘duty-seeking’ Pharisee,10The text makes no sense and the reading adopted is that given in the margin מה חובתי ואעשנה, lit. ‘(who exclaims) what is my duty that I may perform it?’ implying that he has already fulfilled every obligation. the Pharisee from love,11The word in the text defies interpretation and is obviously a corruption. The reading adopted is that found in the parallel passages, מאהבה, ‘from love’, and even this is explained in a derogatory sense, viz. he performs the commandments for love of the reward or to win the love of his fellows, and not from disinterested motives. and the Pharisee from fear.12i.e. fear of retribution.

There are eight things which are harmful in excess but beneficial in moderation:13Cf. Giṭ. 70a (Sonc. ed. p. 334). wine, work, sleep, wealth, business affairs,14Or, ‘travel’, omitting the second word ’ereẓ. hot water,15Either for drinking or bathing. cohabitation and blood-letting.

With seven things did the Holy One, blessed be He, create the world, viz. knowledge, understanding, might, rebuke, justice, lovingkindness and mercy.16Cf. Ḥag. 12a (Sonc. ed. p. 65) where ‘ten’ things, i.e. powers, are listed; cf. Rashi ad loc.

And even as He created His world with seven so He created seven [ancestors]: the three Patriarchs and the four Matriarchs.17The MSS. add: ‘The three Patriarchs are Abraham, Isaac and Jacob; and the four Matriarchs are Sarah, Rebekah, Rachel and Leah’.

The seven virtues which minister before the Throne of Glory are: wisdom,18GRA substitutes ‘faithfulness’, since for ‘wisdom’ there is no proof-text adduced. righteousness, justice, lovingkindness, mercy, truth and peace, as it is stated, And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in justice, and in loving kindness, and in mercy. And I will betroth thee unto Me in faithfulness; and thou shalt know the Lord.19Hos. 2, 21f. In these verses five virtues are enumerated (if ‘faithfulness’ is read in place of ‘wisdom’). The remaining two virtues are inferred from Ps. 85 11, Mercy and truth are met together; righteousness and peace have kissed each other. This verse is added to the text by GRA. R. Meir said: Why does the verse add, And thou shalt know the Lord? It teaches that whoever possesses all these virtues knows the intention of the All-present.

There are seven [celestial] dwellings, viz. the highest abode, the lower abode, the world space, and the four upper regions.20Cf. Ḥag. 12b (Sonc. ed. p. 69). R. Meir said: There are seven expanses, viz. the curtain, the firmament, the sky, the lofty height, the habitation, the dwelling and the clouds. Correspondingly the earth is described by seven names, viz. earth, land, ground, dry land, terra firma, tebel and world. Why is it called tebel?21The Heb. noun means ‘mixed, seasoned’, from tebalin, ‘spices’. Because it is seasoned [metubbeleth] with every thing. Another interpretation is: because its characteristic is to take in and not give out.22Deriving tebel from the root yabal, ‘to lead, bring in’. Everything on earth returns to the earth; cf. Eccl. 3, 20. Some restrict the term tebel in its application to the land of Israel which is seasoned with every thing, and has the power to attract all. In this connection reference is made to Mishnah (the earliest code of rabbinic law) Keth XIII, 11 (Sonc. ed. p. 709), where it is stated: ‘All may be compelled to go up to the land of Israel to dwell there, but none may be compelled to leave it.’ GRA suggests an entirely different reading, shemmableh ’eth hakkol, ‘because it wears everything away’; but there is no MS. support for this reading.In seven respects one righteous man is superior to his fellow: his wife is more comely23In virtue and righteous deeds. than his fellow’s, his children are more handsome24Also in religious conduct and good deeds. than his fellow’s, when the two eat from the same dish each enjoys the food according to his deserts, when the two dye material in the same vat for one the colour comes up beautiful and for the other it comes up dull. [Moreover, one is distinguished above the other] in wisdom, understanding, knowledge and stature,25This last quality brings the number up to eight; it is omitted by GRA. as it is stated, The righteous man is more excellent than his neighbour.26Prov. 12, 26. E.V. The righteous is guided by his friend.

Hillel the Elder expounded seven exegetical rules27Cf. Tosiftha Sanh. VII end. in the presence of the Sons of Bathyra,28A distinguished family, of Babylonian descent, at the head of the Sanhedrin (the supreme rabbinic court) in the reign of Herod, and noteworthy for their humility; cf. Pes. 66a (Sonc. ed. p. 333, n. 6) and B.M. 85a (Sonc. ed. p. 485). viz.29Cf. with these rules the thirteen principles laid down by R. Ishmael; cf. Sifra, beginning, and P.B. pp. 13f. the inference drawn from a minor premise to a major, the inference drawn from a similarity of words or phrases, [32b] a general principle established on the basis of a law contained in one verse or of laws contained in two verses, the rule when a generalization is followed in the text by a specification, and when a specification is followed in the text by a generalization, the inference drawn from an analogous passage elsewhere, the interpretation of a word or passage from its context. These are the seven rules which Hillel the Elder expounded in the presence of the Sons of Bathyra.30This sentence is not found in the MSS. What follows is from Aboth 5:10 (Sonc. ed. V, 7, pp. 64f).

SEVEN THINGS MARK THE CLOD AND SEVEN THE WISE MAN. [THE WISE MAN DOES NOT SPEAK BEFORE ONE WHO IS GREATER THAN HE IN WISDOM AND IN YEARS, AND DOES NOT BREAK IN UPON THE WORDS OF HIS FELLOW, AND IS NOT HASTY TO ANSWER; HE ASKS TO THE POINT AND ANSWERS ACCORDING TO THE ACCEPTED DECISION; HE SPEAKS ON THE FIRST POINT FIRST AND ON THE LAST POINT LAST;] AND OF WHAT HE HAS NOT HEARD A TRADITION HE SAYS, ‘I HAVE NOT HEARD’; AND HE IS NOT ASHAMED TO ACKNOWLEDGE THE TRUTH. THE OPPOSITE OF THESE ARE SAID TO MARK THE CLOD.

‘The wise man does not speak before one who is greater than he in wisdom and in years ’:31lit. ‘and in number’, i.e. either in number of years, or in the number of scholars who agree with the opposite view, they forming the majority. such was Moses, as it is stated, And Aaron spoke all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people.32Ex. 4, 30. Now who was the more competent to speak, Moses or Aaron? Surely Moses, since he had heard the words from the Almighty, whereas Aaron heard them from Moses. But Moses said, ‘Is it proper for me to speak in the presence of my elder brother?’ He therefore requested Aaron to speak, [which he did,] as it is stated, And Aaron spoke all the words which the Lord had spoken unto Moses.‘And he does not break in upon the words of his fellow’: such was Aaron, as it is stated, And Aaron spoke unto Moses: Behold, this day have they offered their sin-offering, and their burnt-offering,33Lev. 10, 19. etc. Aaron accordingly held his peace until Moses had finished speaking and did not say to him, ‘Be brief’. Only then did he reply to Moses, ‘Behold, this day they have offered, etc. and we are mourners!’34Because of the tragic death of Nadab and Abihu, Aaron’s sons. Ibid. 2. Some say that Aaron drew Moses away from the midst of the community and said to him, ‘Moses, my brother, if it is forbidden a mourner to eat of the [second-] tithe, which is of lesser holiness, how much more is it forbidden a mourner to eat of the sin-offering, which is of greater holiness!’35Cf. Zeb. 101a (Sonc. ed. p. 486). At once Moses admitted [that he was right], as it is stated, When Moses heard that, it was well-pleasing in his sight;36ibid. 20. and also in the sight of the Almighty.37i.e. Aaron’s reply pleased the Almighty.This38This and the following paragraph are clearly misplaced. also may be derived from the passage, And he [Moses] was angry with Eleazar and with Ithamar, the sons of Aaron that were left39ibid. 16. hence it was said that when a man entertains40lit. ‘makes a feast’. A variant is ‘teaches’. his disciples he only turns his face to the greatest, but when he is angry he only turns to the least of them, as it is stated, And he was angry with Eleazar and with Ithamar, although in fact Aaron was also included in the indignation.Aaron was older than Moses, and the Holy One, blessed be He, is greater than Aaron; why then did He not speak direct with Aaron? Because he was not one to stand in the breach, for had he been one to stand in the breach, sin would not have caused the tragedy of Nadab and Abihu.41Adopting the reading as suggested by GRA. V has ‘He had not sons able to stand in the breach; for had his sons, Eleazar and Ithamar, been able to stand in the breach, sin could not …’ Because Aaron did not resist the people when they made the golden calf, it being Moses who stood in the breach to avert God’s anger and not Aaron (Ps. 106, 23), he forfeited the privilege of God communicating directly with him.Similarly in connection with our father Abraham.42God did not break in upon Abraham’s words. When he was interceding on behalf of the men of Sodom, the Holy One, blessed be He, said to him, If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.43Gen. 18, 26. Now it was revealed and known before Him Who spake and the world came into being that had there been three or five righteous men in Sodom, sin would not have brought upon them the calamity. Nevertheless the Holy One, blessed be He, waited until Abraham finished pleading and then answered him, as it is stated, And the Lord went His way, as soon as He had left off speaking to Abraham, if it is possible to say so, He said to him, ‘I will now take My leave’. And Abraham returned unto his place.44ibid. 33.

‘And he is not hasty to answer’: such was Elihu the son of Barachel the Buzite, as it is stated, I said: Days should speak.45Job 32, 7. Only after waiting some days did he venture to speak. This teaches that they46i.e. Job’s friends. sat in silence before Job; when he stood they stood; when he sat they sat; when he ate they ate; and when he drank they drank. Until finally he asked leave of them to speak, as it is stated, After this opened Job his mouth and cursed his day … and said: Let the day perish wherein I was born, and the night wherein it was said: A man-child is brought forth.47ibid. III, 1-3. ‘Perish the day when my father drew near to my mother and she told him that she was with child!’ And whence do we know that they did not speak confusedly together? Because it is stated, And Job spoke and said;48ibid. 2. Then answered Eliphaz the Temanite and said;49ibid. IV, 1. Then answered Bildad the Shuhite and said;50ibid. VIII, 1. Then answered Zophar the Naamathite and said;51ibid. XI, 1. And Elihu the son of Barachel answered and said.52ibid. XXXII, 6. Scripture places them in order, one following the other, to teach all who enter the world that a wise man does not speak before one who is greater than he in wisdom, and he does not break in upon the words of his fellow, and he is not hasty to answer.‘He asks to the point’: such was Judah, as it is stated, I will be surety for him.53Gen. 43, 9. Judah’s offer guaranteeing Benjamin’s safe return was reasonable and impressed Jacob more than Reuben’s wild offer. ‘He asks not to the point’: such was Reuben, as it is stated, And Reuben spoke unto his father saying: Thou shalt slay my two sons.54ibid. XLII, 37.‘He speaks on the first point first’: such was Jacob.55Cf. ibid. XXXII, 18f, where Jacob instructs his servants in charge of the gift to Esau to reply on first things first and last things last. Cf. Rashi ad loc. Others say: such was Sarah.56There is no verse to prove this of Sarah. The commentators substitute ‘Rebekah’ who, in conversation with Abraham’s servant, answered the first question first and the last question last; ibid. XXIV, 24 and Rashi ad loc. Cf. II ARN XL end. ‘And on the last point last’: such were the men of Haran.57ibid. XXIX, 4f. Cf. II ARN loc. cit. where the men of Haran exemplify the virtue ‘of what he has not heard, he says: I have not heard’.‘And acknowledges the truth’: such was Moses, as it is stated, And when Moses heard that, it was well-pleasing in his sight.58Lev. 10, 20. The text as emended by GRA is adopted. So also did the Holy One, blessed be He, acknowledge the truth, as it is stated, And the Lord said unto me: They have well said that which they have spoken;59Deut. 18, 17. and it is also stated, The daughters of Zelophehad speak aright.60Num. 27, 7.

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Avot DeRabbi Natan 32Avot DeRabbi Natan

Retold in our words. Read the original at the link below.The Minor Tractates of the Talmud, trans. A. Cohen, Soncino Press (1965) · CC-BY

THERE WERE TEN GENERATIONS FROM ADAM TO NOAH. What need is there for mankind to [know] this? It is to teach you that although those generations provoked Him continually, the Holy One, blessed be He, did not bring the waters of the flood upon them on account of the righteous and pious who were among them. Some say that as long as Methuselah was alive the flood did not descend upon the earth; and even when Methuselah died the flood was yet suspended for them for seven days after his death, as it is stated, And it came to pass after the seven days.1Gen. 7, 10. What special feature was there about those seven days? They were the days of mourning for that righteous man which stayed the retribution; therefore it is stated, And it came to pass after the seven days.2Cf. Sanh. 108b (Sonc. ed., p. 744).Another interpretation of And it came to pass after the seven days: it teaches that the Holy One, blessed be He, granted them this further respite after the original period of one hundred and twenty years, in which time they might repent;3The verse in Gen. 6, 3, Therefore shall his days be a hundred and twenty years, is interpreted by the Rabbis as a period of warning which God granted to that generation in which to repent. When this ended, He allowed them a further seven days’ grace. but they did not do so, therefore it is stated, And it came to pass after the seven days.Another interpretation is: the words teach that the Holy One, blessed be He, reversed for them the order of the universe, the sun rising in the west and setting in the east, perchance they would notice it, be awestruck and repent; but they did not do so, therefore it is stated, And it came to pass after the seven days.4The words the seven days recall the days of the creation and suggest that God interfered with the order of nature, as laid down at the creation, in the hope that mankind would be awestruck at the phenomenon and repent.Another interpretation: The words teach that the Holy One, blessed be He, spread His table before them and showed them His bounty of the kind to be enjoyed in the world to come, so that they might scrutinize themselves and say, ‘Woe to us for all this good which we shall have lost!’ But they corrupted their way upon the earth,5The text is in disorder and the translation follows Schechter’s text which gives the MS. reading. V reads ‘and [woe to us] for having destroyed our seed from the earth’. as it is stated, And God saw the earth, and, behold, it was corrupt; [for all flesh had corrupted their way upon the earth].6ibid. VI, 12.

R. Eleazar b. Parṭa said: It is written, My spirit shall not judge man for ever.7ibid. 3. The verb yadon, translated in the Versions as ‘abide’ or ‘contend’, is here given the meaning ‘judge’. The Holy One, blessed be He, said, ‘I shall not judge them until I shall have first doubled their reward’,8This is in agreement with the Rabbinic doctrine (cf. Ḳid. 40b, Sonc. ed., p. 202) that God bestows prosperity upon the wicked in this world, paying them a double reward for the few good deeds to their credit in this world (cf. B.B. 15b, Sonc. ed., p. 75), in order to deny them the world to come. as it is stated, They spend their days in prosperity, and peacefully they go down to the grave.9Job 21, 13. Their reward is thus double: they live in prosperity and die in tranquillity without suffering; cf. Sanh. 108a (Sonc. ed., p. 739) where the verse is explained as referring to the generation of the flood.R. Jose the Galilean said: Scripture states, Shall not judge. The Holy One, blessed be He, said, ‘I shall not regard the evil impulse as equal to the good impulse’. When is this so? Before the decree has been sealed; but once the decree has been sealed, both impulses bear equal responsibility for sin.10The intention of this passage is obscure. Perhaps the meaning is: because the evil impulse enters man at birth (Gen. 8, 21) and the nature of man is prone to fall under its sway (ibid. VI, 5), God will not judge it on the same footing as the good impulse, but make allowance for human frailty. Once man has been sentenced at the seat of judgment, both impulses are on equal footing as regards responsibility for sin. Cf. the somewhat similar statement by the same author in Midrash Rabbah, Genesis, XXVI, §6 (Sonc. ed., pp. 216f).

He used to say: From the righteous the evil impulse is removed11lit. ‘he takes away from them’. and they are left with12lit. ‘and he gives them’. the good impulse only, as it is stated, My heart is slain within me.13Ps. 109, 22, E.V., is wounded. By heart is meant the desires of the heart, i.e. the evil impulse. [According to Bacher, Ag. d. Tannaiten, I, p. 361, n. 3, the interpretation is based on the use of leb for heart instead of lebab both here and in the next quotation. The latter is explained by the Rabbis as the two impulses while the former denotes only one of them.] From the wicked the good impulse is removed and they are left with the evil impulse only, as it is stated, Transgression speaketh to the wicked, methinks, there is no fear of God before his eyes.14ibid. XXXVI, 2. Transgression speaketh is interpreted as ‘the evil impulse prompts’. Average people are left with both impulses: he who draws near to the evil impulse is swayed by it, and he who draws near to the good impulse is swayed by it, as it is stated, Because He standeth at the right hand of the needy, to save him from them that judge his soul.15ibid. CIX, 31. The needy are the average persons who are lacking in good deeds. Them that judge his soul are the two impulses in man which control him. On the passage, cf. Ber. 61b (Sonc. ed., p. 385).R. Simeon b. Eleazar said: Scripture states, Shall not judge. The Holy One, blessed be He, said, ‘I will not judge them until I have rewarded the righteous’. This is so only in this world;16The punishment of the wicked will be the more poignant when they see the bliss of the righteous. This, however, can only happen in this world and not in the world to come, because the generation of the flood will not stand in the judgment in the world to come; cf. Sanh. 107b (Sonc. ed., p. 737). but as for the world to come Scripture declares, His breath goeth forth, he returneth to his dust.17ibid. CXLVI, 4. Consequently the wicked will not see anything of the reward granted to the righteous in the hereafter.R. ‘Aḳiba said: Scripture states, My spirit shall not judge man for ever. The Holy One, blessed be He, said, ‘They did not scrutinize themselves as mortals,18According to this interpretation the subject of yadon, here understood as ‘they did not judge themselves’ is the generation of the flood. but displayed an arrogant spirit towards the Most High’, [as it is stated,] Yet they said unto God: Depart from us.19Job 21, 14.R. Meir said: Scripture states, Shall not judge. The Holy One, blessed be He, said, ‘That generation declared, “The Lord shall not judge” [meaning,] there is no Judge in the world; the All-present has abandoned the world’.Rabbi [Judah the Prince] said: Scripture states, Shall not judge. The Holy One, blessed be He, said, ‘They do not set up courts of justice on earth, so I will set up20There is a variant, ‘I, too, will not set up’; i.e. I will punish them without recourse to judicial procedure. against them courts of justice on high’.

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