Midrasch zu Bereschit 1:6

(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said:¹Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4. Heaven and earth were created on the first day, and on the second the Holy One²In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text. created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS,³The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation. WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah).⁴Cf. Hebrews 1:7. R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.

R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God.³You write that this is not a direct quote from the Bible. On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Num. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).

There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).

THE CREATION ON THE SECOND DAY
ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.

And God said, "Let there be a firmament" - It is written (Psalms 104:3), "Who lays the beams of his upper chambers in the waters." It is the custom of the world that a king of flesh and blood constructs a palace and makes a roof for it out of stones and wood and dirt. But the Holy One Blessed Be He made a roof for his world out of water, as it says "Who lays the beams of His upper chambers in the waters."

"And God said 'let there be a firmament in the midst of the waters'". The rabbis said regarding this in the name of Rabbi Chanina, but Rabbi Pinchas and Rabbi Jacob the son of Rabbi Avin said this in the name of Rabbi Samuel son of Nachman: "when the Holy One, blessed be He, said 'let there be a firmament in the midst of the waters', the middle liquid layer solidified, and the lower heavens were formed, and the heavens above the heavens, the upper ones [were formed]". Rab said "their works on the first day were liquid and on the second they were solid. "Let there be a firmament" [means] let the firmament solidify". Rabbi Yehudah the son of Rabbi Simon said "['let there be a firmament' means] let a thin plating be made for the firmament (raqi'a), just as you see it said "and they beat thin (vayeraq'u) the plates of gold (Exodus 39:3)"". Rabbi Chanina said "the fire came forth from above and dried the surface of the firmament [solidifying it]". Rabbi Yochanan came to this conclusion with this verse: "By His breath [meaning fire] the heavens are smoothed (Job 26:13)." He used to say: "Rabbi Chanina taught me well". Rabbi Yudan the son of Rabbi Shimon said "the fire went forth from above and it made the surface of the firmament gleam". R. Berakhyah, R. Yaakov bar R. Avina in the name of R. Abbah bar Kahana said: The work of creation came to teach about the giving of the Torah, and the teaching was revealed through it: "As when fire kindles the parts” (Isaiah 64:1)—its halves. When did the fire split between the upper and lower [heavens], is it not when the Torah was given!? Thus it was at the creation of the universe.Thus it was at the creation of the universe."

Rabbi Pinchas in the name of Rabbi Hoshaya said: "as the empty space that is between the earth and the firmament, so there is an empty space between the firmament and the upper waters. So "let there be a firmament in the midst of the waters" [means] between them and in the middle of them". Rabbi Tanchuma said: "I will explain the reasoning. If it is said "and God made the firmament and divided between the waters which were above the firmament" I would say that the water is positioned on the very body of the firmament. But as it says "and between the waters which are over the firmament", see!, the upper waters are hung upon the word". Rabbi Acha said: "[it is] like the flickering of candles, and [its] fruits are the rain waters".

Rabbi Pinchas in the name of Rabbi Hoshaya said: "as the empty space that is between the earth and the firmament, so there is an empty space between the firmament and the upper waters. So "let there be a firmament in the midst of the waters" [means] between them and in the middle of them". Rabbi Tanchuma said: "I will explain the reasoning. If it is said "and God made the firmament and divided between the waters which were above the firmament" I would say that the water is positioned on the very body of the firmament. But as it says "and between the waters which are over the firmament", see!, the upper waters are hung upon the word". Rabbi Acha said: "[it is] like the flickering of candles, and [its] fruits are the rain waters".

A certain Samaritan asked Rabbi Meir and said to him "Is it possible that the upper waters are suspended on a word?" And he replied to him "yes". And Rabbi Meir said "bring me a clepsydra (a water clock)" and the Samaritan brought a clepsydra and he placed upon it a gold plate, but the water did not stand still [under the plate]. He placed a silver plate on it, but the water did not stand still [under the plate]. But when he placed his finger on [the plate], the water stood still [and the plate did not bob]. The Samaritan said to him "you are putting your finger on it!" And Rabbi Meir responded "See how if my finger stills the water, and I am flesh and blood, how much more does the finger of the Holy One, blessed be He [control the water]. Therefore, the water is hung on a word." The Samaritan said to him "Is it possible that he himself, concerning whom it is written "Do I not fill the heavens and the earth (Jeremiah 23:24)" was speaking with Moses from between the poles of the ark?" Rabbi Meir responded: "bring to me large mirrors" and he continued "look at yourself in what is brought; your reflection in large!" Meir said to him "bring me small mirrors" and he brought small mirrors. Rabbi Meir said "look at yourself in what is brought, your reflection is small!" Rabbi Meir said to him "See how if you can change yourself whenever you want, and you are flesh and blood, how much more he who spoke and the universe came into existence, blessed is He! And so when he wishes to be "Do I not fill the heavens and the earth (Jeremiah 23:24)" he is and when he wishes he spoke with Moses from between the poles of the ark. Rabbi Chanina the son of Isei said: "sometimes the universe and its fullness is not strong enough for the glory of His divinity, and at other times He speaks with man from between the hairs of his head. This is written: "Then Hashem answered Job out of the whirlwind (se'arah) (Job 38:1)" [but read instead] from between the hairs (sha'arot) of his head. And still further the Samaritan asked Rabbi Meir "Is it possible that "the river of God is full of water (Psalm 65:10)" from the six days of creation and has not all diminished? How strange!" And Rabbi Meir said to him: "Go in and wash yourself and weigh yourself when you have not gone in and then after you have gone in." As soon as the Samaritan left he weighed himself and his body weight was not at all diminished. Rabbi Meir said "now all that sweat that comes out of you, did it not come out of you?" And the Samaritan said "yes". Rabbi Meir responded "See how if you lost no fluid from your body's spring of fluids, and you are flesh and blood, how much more is it [true regarding] the spring of the Holy One, blessed be He, [that] "the river of God is full of water (Psalm 65:10)" and from the six days of creation has not all diminished?" Rabbi Yochanan said: "The Holy One, blessed be He, raised up all the waters of creation and set half of them in the firmament and half in the Ocean; it is surprising! It is thus written "the river (peleg) of God is full of water (Psalm 65:10)" [the word "river" (peleg) must be understood as the Aramaic word] half (palg'a).

The firmament is similar to a lake and above the lake is a covering. From the from the lake heat condensation flows from the covering, and the condensation [as rain] descends to the midst of the salt waters [of the sea] and the rain does not mix itself [with the salt water]. Rabbi Jonah said "do not be amazed, as it is the case that the Jordan River passes through the Sea of Tiberias (the Sea of Galilee) and it does not mix itself with it; this is a miraculous thing to say! A man sifting wheat or chaff in a sieve, the grains have not descended two or three finger-breadths and they have mixed together, but these [raindrops] have traveled and traveled year after year and have not mixed themselves [with salt water]." Rabbi Yudan, son of Rabbi Shimon says "it is because he sends them down by a measured deduction, as it is said "for He draws away (yegara') the drops of water (Job 36:27)". But see how it says "and an abatement shall be made (venigra') from your assessment (Leviticus 27:18)" [showing that the financial use of this root gr' proves that God sends them down in a measured deduction]. The thickness of the earth is equal to the thickness of the firmament, as it is said "He sits above the circle (chug) of the earth (Isaiah 40:22)" [and] "He walked about the circle (chug) of the heavens (Job 22:14)". Since "circle" (chug) occurs in both verses, they are a gezeira shavah [proving the earth and firmament have the same thickness]. Rabbi Acha said in the name of Rabbi Chanina: "This is like a metal plate". Rabbi Joshua, the son of Rabbi Nehemiah, said: "They are about two or three finger-breadths". Rabbi Shimon the son of Pazzi said: "The upper waters are greater than the lower waters by about thirty xestes (pints). "Between the waters above the waters (la-mayim)" [the lamed's gematria is] thirty [thus proving his point that the waters above have thirty extra pints]. The rabbis said "they are half and half".

"And God called the firmament heavens (shamayim)" (Gen. 1:8). Rav says, [shamayim means] fire (aish) and water (mayim) [mixed together]. Rabbi Abba the son of [Rav] Kahanah said in the name of Rav, the Holy One, Blessed be He took fire (aish) and water (mayim), joined them together and made the heavens ((ai)sh+mayim = shamayim). Another version, [although] the word is written "shamayim," [it can be read as shamim ("evaluate")], for they (i.e., the heavens) shamim (evaluate) the actions of the creations. If they merit it then "the heavens will tell his righteousness" (Ps. 97:6), and if not, "the heavens will reveal his sin" (Job 20:27). Another version, [the heavens are called] shamayim because the creations mishtom'mim ("wonder") about them, saying, "What are they made of, are they made of fire, [or] are they made of water? Water or fire?!!!" Rabbi Pinchas in the name of Rabbi Levi said, he came and revealed it, [as it is said], "He lays the beams of his upper chambers in the waters" (Ps. 104.3), thus you must say, they are made of water. "Spices" (samim (סַּמִּֽים), as referenced in Ex. 25:6, connected to the word "בְּשָׂמִים֙", which can be read "spices" or "in heaven") what are these "spices" [that are referenced]? From them [the heavens] turn green and from them they redden, from them they blacken and from them they whiten, and thus the heavens sometimes are green, and sometimes are red, sometimes are black, and sometimes are white. Rabbi Yitzchak said, "shamayim" means "water travels" (sah mayim), a shipment (טְעוֹן) of water. For example, [this is similar] to milk that was placed in a bowl, before a single drop of m'so (a liquid agent used for curdling milk) drips into it, [the milk] moves back and forth, but as soon as a drop of m'so drips into it, it coagulates and stands still, thus [it says], "The pillars of the heavens tremble" (Job 26:11). The heavens stood still [because God] placed m'so inside them, and so "it was evening and it was morning the second day" (Gen. 1:8). Thus Rav said, "[the waters] were wet on the first day, and on the second day they congealed."

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh,³⁸YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. the Lord formed the worlds.”³⁹The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason).⁴⁰Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.”⁴¹Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.”⁴²These words also appear in Lev. 5:21 [6:2]. (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him;⁴³Cf. Lev. R. 6:2. so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned.⁴⁴In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king.⁴⁵Gk.: eikonion, a diminutive form of eikon. One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict⁴⁶Gk.: apophasis. against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.”⁴⁷See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1. (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows⁴⁸See also Ned. 20a. or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary.⁴⁹Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁵⁰The word also means “repents.” And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….”⁵¹Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned. You find [that there are] three things under human control and three things not under human control ….⁵²Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12. And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads).⁵³In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text. Then He destroys them [and] brings them down to Abaddon,⁵⁴Abbadon is a name for Hell, which means “destruction.” while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. Let our master instruct us: When someone sees shooting stars and lightnings, what blessing does he say over them? Thus have our masters taught (in Ber. 9:2): OVER SHOOTING STARS, EARTHQUAKES, LIGHTNINGS, AND THUNDERS ONE SAYS: BLESSED BE THE ONE WHOSE POWER FILLS THE WORLD. Note that this is from the Mishnah. Where is it shown from Scripture? Where it is stated (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. And what is written in connection with it (in vs. 31)? MAY THE GLORY OF THE LORD BE FOREVER. Elijah, of blessed memory, asked Rav Mari:³¹See yBer. 9:3 (12c); M. Pss. 18:12; 104:25. Why do earthquakes come upon the world? He said to him: When the Holy One sees Israel not separating their tithes as they should, earthquakes come upon the world. Elijah, of blessed memory, said to him: Upon your life, that is the < apparent > reason for the phenomenon, but the root of the phenomenon is this: When the Holy One looks at his world and sees temples of star worship sitting upon their tells in safety, security, and serenity, while his Holy Temple is destroyed, at that time he wants to overthrow the world and shakes < it >. The Holy One said: All this quaking is for the sanctification of my name, as stated (in Is. 43:7): EVERY ONE THAT IS CALLED BY MY NAME [AND WHOM I HAVE CREATED FOR MY GLORY, I HAVE FORMED HIM, EVEN MADE HIM].³²Isaiah goes on to list the blind and the deaf as examples. Thus God is sanctified by all creation, even earthquakes. Also, through that for which I deserve to be praised, the nations provoke me to anger. One says: The LORD does such and so. Another says to worship the constellations. Another says: I serve the sun and its rays. Therefore, I bring earthquake into the world. Although the heavenly bodies did not sin, because people provoke me to anger through them, they (the heavenly bodies) are also stricken along with them. So it is stated (in Joel 3:4 [2:31]): THE SUN WILL BE CHANGED TO DARKNESS, AND THE MOON, TO BLOOD. And what concern do they have? To make known that no other god created my world along with me. You yourself know that it is so.³³See above, 1:1, and the notes there. R. Johanan said: The angels were created on the second day, as stated (in Gen. 1:6): LET THE FIRMAMENT BE IN THE MIDST OF THE WATERS. Another text (Ps. 104:3) says: WHO ROOFS HIS UPPER ROOMS IN THE WATERS. And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). Ergo, it says: The angels were created on the second day. R. Hanina said: The angels were created on the fifth day. Where is it shown? Where it is stated (in Gen. 1:20): AND LET THE FOWL FLY (ye'ofef) ABOVE THE EARTH. These are angels, as stated (in Is. 6:2): AND WITH TWO HE WOULD FLY (ye'ofef). Ergo, it says: They were created on the fifth day. Either according to the words of R. Johanan or according to the words of R. Hanina, you have learned this, that the angels were created only after the Holy One had created his world. Why so? It is simply that the Holy One said: If I create them at the beginning, people will say: They assisted me with my world. The Holy One said: I created my world by myself, as stated (in Is. 66:2): [AND] ALL THESE THINGS MY HAND HAS MADE. Where is it shown about the created beings of heaven and earth? {Where it is stated} [From what they have read on the matter] (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH….

All that you see, they are generations of heavens and earth, as it is said: “In beginning, Elohim created heavens and earth” [Gn 1:1]. On the second [day] He created from the upper ones / min ha`elyonim, as it is said: “And Elohim said: Let there be a firmament” On the third He created from the lower ones / min hatachtonim: “And Elohim said: Let the earth sprout”. On the fourth He created from the upper ones: “Let there be lights” On the fifth He created from the lower ones: “Let the waters swarm” On the sixth He came to create Adam. He said: If I create him from the upper ones, then the upper ones will be greater than the lower ones by one creation, and there won’t be peace in the world; and if I create him from the lower ones, then the lower ones will be greater than the upper ones by one creation, and there won’t be peace in the world. Rather, here am I [going to] create him from the upper ones and the lower ones, for the sake of peace / bish’vil shalom... ‘And YHVH Elohim formed him dirt from the ground’—from the lower ones; ‘and He blew in his nostrils life’s breath / nishmat chayyim’ [Gn 2:7]—from the upper ones.

(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING…, <IF HE DOES NOT SPEAK OUT, HE SHALL BEAR HIS INIQUITY>. This text is related (to Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH, AND LET NOT YOUR HEART HASTEN TO BRING FORTH A WORD BEFORE GOD. These < words refer to> the children of Adam who vilify the name of the Holy One.⁵⁰Tanh., Lev. 1:7. Come and see. When the celestial beings were created, those below were created with half of the name, as stated (in Is. 26:4): FOR THROUGH YH,⁵¹YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. THE LORD FORMED THE WORLDS.⁵²The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So that none of them would repeat the full name of the Holy One. Woe to those creatures who vilify the name of the Holy One in vain. See what is written about offerings (in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD. It does not say "To the Lord, an offering," but AN OFFERING TO THE LORD;⁵³Above, Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. so the Children of Adam vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH…. [FOR GOD IS IN HEAVEN AND YOU ARE ON EARTH.] For who would say that God is not in Heaven and that the children of Adam are not on earth? However, Solomon has said: Every time that the weakest of the weak is from above, he defeats the warrior from below. Go and learn from Abimelech (in Jud. 9:53): BUT A CERTAIN WOMAN DROPPED AN UPPER MILLSTONE [ON ABIMELECH'S HEAD AND CRACKED HIS SKULL].⁵⁴Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And how much the more so in the case of a warrior among warriors from above! See what is written about him (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT, [AND HE DOES AS HE WISHES WITH THE HOST OF HEAVEN AND WITH THE INHABITANTS OF THE EARTH]. It is also written (in Ps. 47:3 [2]): FOR THE LORD MOST HIGH IS AWESOME, A GREAT KING OVER ALL THE EARTH. But the children of Adam are below. (Eccl. 5:1 [2]:) THEREFORE LET YOUR WORDS BE FEW. So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1): IF A SOUL SINS.⁵⁵These words also appear in Lev. 5:21 [6:2].

(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman:⁴⁵Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37. Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature?⁴⁶Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3. Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13):⁴⁷Sifra, ad loc.; Sanh. 100a. AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred.⁴⁸Cf. Gen. R. 8:1). Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth?⁴⁹See ySheq. 6:2 (50a); yTaan. 1:2 (64a). Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.