This seeming contradiction sparked quite the debate amongst our Sages. Specifically, between the schools of Beit Shammai and Beit Hillel. These two houses, or schools, were known for often disagreeing on matters of Jewish law and interpretation. And here, in Bereshit Rabbah, one of the great Midrashic (rabbinic interpretive commentary) collections, their debate centers on the very order of creation.
Beit Shammai, ever the traditionalists in this case, argued that the heavens were created first, then the earth. They reasoned, it's like a king who first builds his throne and then makes a footstool for it. Fittingly, they quoted (Isaiah 66:1), "The heavens are My throne, and the earth is My footstool." Makes sense. God needed a place to sit before creating a place to rest His feet!
But Beit Hillel saw it differently. They posited that the earth came first, followed by the heavens. Their analogy? A king building a palace. First, you lay the foundation, the lower levels, and then you build upwards. Therefore, the earth, the foundation, must have come before the heavens. As Rabbi Yehuda bar Ilai points out, (Psalms 102:26) also seems to support this view: "You laid the foundations of earth in times past," and then, "the heavens are the work of Your hands."
So, who's. Well, as Rabbi Ḥanin cleverly points out, both sides can find support in the Torah. "God created the heavens and the earth" (Genesis 1:1) seems to support Beit Shammai. But then, "The earth was" (Genesis 1:2) – suggesting it already existed – seems to give a leg up to Beit Hillel.
Rabbi Yoḥanan, in the name of the Sages, offered a compromise: in terms of creation, the heavens came first, but in terms of completion, the earth was first. Rabbi Tanhuma echoes this, pointing to the verses we already discussed.
But Rabbi Shimon ben Yoḥai, a prominent figure in the Zohar, throws a curveball. He’s surprised by the whole debate! He suggests that maybe they were created at the same time, like a pot and its lid! He cites (Isaiah 48:13): "[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together." Boom! Simultaneous creation.
Rabbi Elazar ben Rabbi Shimon then asks, if they were created simultaneously, why does the Torah sometimes mention earth first and sometimes heavens first? His answer is beautiful in its simplicity: it's to teach us that they are equal in importance.
He then extends this idea with a series of examples. Abraham, Isaac, and Jacob; Moses and Aaron; Joshua and Caleb; turtledoves and young pigeons; honoring father and mother – in each case, while there's a typical order, there's also an instance where the order is reversed, demonstrating the equal value of each.
It's a profound point, isn’t it? That even in the grand cosmic order, the Torah is teaching us about balance, about recognizing the inherent worth and equality in seemingly disparate things. Maybe the real answer isn't about which came first, but about understanding that both are essential, both are divine, and both are, ultimately, equal in the eyes of the Creator. So perhaps the next time we get caught up in trying to establish a hierarchy, we remember the heavens and the earth, created – perhaps – together, each holding its own vital place in the tapestry of existence.
Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter.60One verse puts the order as “God created the heavens and the earth” (Genesis 1:1), but another has the opposite: “On the day that the Lord God made earth and the heavens” (Genesis 2:4). Which is the true chronological order? These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4).61The earth first, then the heavens. Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai,62"God created the heavens and the earth” (Genesis 1:1). from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12).63The citation in the Midrash is actually an amalgam of these two verses. This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.
