This question, believe it or not, has occupied Jewish thinkers for centuries. And it all stems from a seemingly simple verse in Leviticus (26:42): “I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember.” Seems straightforward. But as we find in Vayikra Rabbah 36, that last phrase, “and the land I will remember,” opens a whole can of worms... or rather, a whole cosmos of possibilities.
The text dives into this debate between the schools of Beit Shammai and Beit Hillel, two major rabbinic schools of thought from the first century. Beit Shammai, known for their stricter interpretations, argued that the heavens came first. They saw it as analogous to a king building a throne before its footstool. : "The heavens are My throne, and the earth is My footstool," as Isaiah (66:1) tells us. Makes sense. But Beit Hillel, typically more lenient, took the opposite view. They posited that the earth was created first, like a king building the foundation of a palace before adding the upper stories. And they found support in (Genesis 2:4): “On the day that the Lord God made earth and heavens.” See? Earth then heavens!
It's a classic rabbinic back-and-forth, with each side finding scriptural support for their claims. Rabbi Tanhuma even chimes in, saying that (Psalm 102:26) ("You set the foundations of earth in the past; the heavens are Your handiwork") supports Beit Hillel. But Rabbi Hanina cleverly points out that Beit Hillel can actually refute Beit Shammai's prooftext from the very same verse. It’s like a theological chess match!
Rabbi Yoḥanan, quoting the Sages, offers a fascinating compromise: in terms of creation, the heavens came first, but in terms of completion, the earth was first. So, maybe it's not an either/or situation, but a matter of perspective.
Then comes Rabbi Shimon ben Yoḥai, who throws a bit of a curveball into the mix. He wonders aloud how such esteemed scholars could disagree on something so fundamental. His take? The heavens and the earth were created simultaneously, like a stew pot and its lid! In those days, pottery was made by forming a closed vessel and then separating the top to create the lid. This idea is echoed in (Isaiah 48:13): "My hand also laid the foundation of the earth and My right hand measured the heavens.”
Rabbi Elazar ben Rabbi Shimon then expands on this idea of equivalence. He points out that even though the Torah usually lists things in a certain order (heavens before earth, young pigeons before doves, Moses before Aaron), there are exceptions that show their essential equality. He brings the example of (Leviticus 12:6) ("And a dove or a young pigeon"), (Exodus 6:26) ("It is Aaron and Moses"), and (Numbers 32:12) ("except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun"). It’s all about balance and recognizing the inherent worth of each element. He even touches on honoring parents, noting that while the father is usually mentioned first, (Leviticus 19:3) ("Each of you shall fear his mother and his father") puts them on equal footing.
Finally, the text brings us back to where we started, to that verse about remembering the covenants. Just as the heavens and earth, Moses and Aaron, fathers and mothers, all have their place and importance, so too do Abraham, Isaac, and Jacob. By stating "I will remember My covenant with Jacob," even after mentioning Abraham and Isaac, the verse is teaching us that all three patriarchs are equivalent. Each played a crucial role in shaping the Jewish people and our relationship with God.
So, what does this all mean? Maybe it's not about definitively answering the question of which came first. Perhaps the real point is to appreciate the intricate tapestry of creation and the ongoing dialogue within our tradition. It's about recognizing the validity of different perspectives and understanding that even in disagreement, there can be profound wisdom.
Next time you look up at the sky, or feel the earth beneath your feet, remember this ancient debate. Remember the stew pot and its lid, and the idea that even seemingly opposing forces can be part of a unified whole. And maybe, just maybe, you'll catch a glimpse of the divine dance that brought it all into being.
“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source:1This supports the opinion of Beit Hillel. “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created.2This is before God created in the heavens, as detailed in Genesis 1:6–8. Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid.3The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid. That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another. In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another. In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.
