Midrasch zu Bereschit 1:9

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

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).

At Thy rebuke they fled (ibid.). When a man sees that his winepress is filled with grapes, and that his vineyard is ready for cutting, others may ask him: “What will you do with these grapes, since the vat is too small to contain them?” What does he do? He treads down the grapes in the vat and then puts in the new grapes. Then it is able to contain all his grapes. Similarly, though the entire world was submerged under water, the Holy One, blessed be He, declared: Let the dry earth appear (Gen. 1:9). The water thereupon cried out: “Though we fill the entire world, it is cramped for us. Whither shall we go?” What did the Holy One, blessed be He, do? He trampled upon the ocean⁴Normally the Mediterranean, but in this instance, as indicated a few lines below, the Dead Sea. and slew its prince,⁵See Ginzberg, Legends of the Jews 5:26, Bava Batra 74b Leviathan was a legendary sea animal destined to be eaten by the righteous in the future. as it is said: He stirreth up the sea with His power, and by His understanding he smiteth through Rahab (Job 26:12). Smiteth is an expression that indicates slaying, as it is said: And with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temple (Judg. 5:26). The seas mourn (bohin) to this very day because He slew the prince of the sea, as is said: Hast thou entered into the springs (nibhe) of the sea? (Job 38:16). Why did He slay him? Because a house that can accommodate a hundred living people can contain a thousand dead. That is why the ocean is called the Dead Sea. Ultimately, however, the Holy One, blessed be He, will heal it, as it is said: When they shall enter into the sea of the putrid waters, the waters shall be healed (Ezek. 47:8). When the other waters observed that the Holy One, blessed be He, had trampled upon the ocean, they fled from the loud cries of their fellow-waters, as it is said: At Thy rebuke they fled, at the voice of Thy thunder they hastened away (Ps. 104:7).

They fled, but they did not know where to flee, as it is said: The mountains rose, the valleys sank down, unto the place which Thou hast founded for them (ibid., v. 8). This may be compared to a slave whose master commands him to wait for him in the market but neglects to tell him where to wait. The slave asks himself: “Perhaps my master meant that I should wait near the basilica, or the bathhouse, or the theater.” When they finally meet, the master slaps him on the face, and says: “I sent you to the gate of the duke’s palace.” Similarly, when the waters heard the decree, Let the waters underneath the heavens gather in one place (Gen. 1:9), they did not know whether (they were to go) to the north or the south. And so, they raced about, as it is said: The mountains rose, the valley sank (Ps. 104:8), until the Holy One, blessed be He, struck them, and declared: I ordered you to assemble at the place of the Leviathan, as is said: There go the ships; there is the leviathan, whom Thou hast formed to sport therein (ibid., v. 26).

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 GATHERING OF THE WATERS
ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).

The waters now are not just jostling for high position. They are crying like a family being torn apart. The lower waters long to go up in order to be reunited with their other half.

The way of the world is that one pours a full vessel into an empty one. Perhaps you can pour a full vessel into a full vessel?! All the world was water in water and you say “…into one place…” (Genesis 1:9) Rather from here we learn that a little can hold a lot. Similarly - “Moses and Aaron assembled the congregation in front of the rock…” (Numbers 20:10) R’ Chanina said: there was a space the size of the mouth of a small sieve there, and all of Israel stood there? Rather from here we learn that a little can hold a lot. Similarly – “The Lord said to Moses and to Aaron, "Take yourselves handfuls (chofneichem) of furnace soot…” (Exodus 9:8) R’ Huna said: and could Moshe’s handful hold eight handfuls (kamatzim)? That’s strange! Rather from here we learn that a little can hold a lot. There is no comparison between what one takes in a cupped handful (chofan) and what one takes in a closed handful (kamatz). A cupped handful is twice that of a closed and it is written “…and Moses shall cast it heavenward…” (ibid.) therefore Moshe’s cupped hand held eight closed handfuls. Rather from here we learn that a little can hold a lot. Similarly – R’ Yosi bar Chalifta said: “The length of the courtyard shall be one hundred cubits and the width fifty by fifty cubits,” (Exodus 27:18) and all of Israel stood there? That’s strange! Rather from here we learn that a little can hold a lot. Similarly - “And Joshua said to the children of Israel, Come here…” (Joshua 3:9) R’ Huna said: he stood them all up between the two poles of the ark. R’ Acha bar R’ Chanina said: he placed them between the two poles of the ark. The Rabbis said: he shrank them between the two poles of the ark. Yehoshua said to them: from the fact that the two poles of the ark could hold you, you know that Presence of the Holy One is among you. This is what is written “By this you shall know that the living God is in your midst…” (Joshua 3:10) So too regarding Jerusalem it is taught ‘they stood crowded together, but prostrated themselves with plenty of space between them. R’ Shmuel bar R’ Chana said in the name of R’ Acha: each one had four cubits, and a cubit of space to each side so that no one heard the prayer of his fellow. So too it will be in the time to come, as it says “At that time, they will call Jerusalem the Throne of the Lord…” (Jeremiah 3:17) R’ Yochanan went up to visit R’ Chanina, he found him sitting and interpreting this verse ‘At that time, they will call Jerusalem the Throne of the Lord.’ He said to him: oh my teacher, can Jerusalem really hold the throne of the Lord? He replied: The Holy One said to her ‘spread out your length and breadth and receive your population.’ This is what is written “Widen the place of your tent…” (Isaiah 54:2) Why? “For right and left shall you prevail…” (Isaiah 54:3)

G-d called the dry land "Earth" (<li>Eretz</li>). Why was it called Earth? Because it wanted (<li>ratztah</li>) to do the will (<li>ratzon</li>) of its Creator. R Natan in the name of R Acha, and R Berechiah in the name of R Yitzchak, stated: (Bereishis 17:1) I am Almighty G-d. I am the One who told the heavens and earth, "Enough!" Because if not, they would have continued growing until now. And to the gathering of water, he called seas. R Yose the son of R Chalafta said, isn't it one sea? What does it teach by saying seas? That the taste of fish is different when fished at Akko, Tzidon and Aspamia.

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)

And Hashem said to Moshe: "place your hand upon the heavens." Thus it is written: "all Hashem desired, he has done." (Psalms 135:6) Dovid said: this is in spite of the Holy One's decree that "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid. 115:16) To what analogy is this similar? To a king who decrees, saying "Romans shall not descend to Syria and Syrians shall not ascend to Rome." Likewise, when the Holy One created the universe, He decreed, saying: "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid.) When He desired to give the Torah He nullified this original decree. He said: "the the lower [realms] shall ascend to the higher, and the higher shall descend to the lower; and I am the one who initiated [this]." As it is written: "And Hashem descended upon Mt. Sinai." (Exodus 19:20) And it is written: "And to Moshe He said 'ascend to Hashem'." (Ibid. 24:9) Behold, [it is for this reason that it is written] "all which Hashem desired in the heavens and upon earth, he has done." (Psalms 135:6) ...

“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14).
“I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever.⁵⁴As the verse states that “everything God does, it will be forever,” and God created Adam. Why was death imposed upon him? “God did so, so they would fear before Him.”
Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose? “And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.”
Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1). But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel.⁵⁵Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry. See I Kings chapter 18. Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36).
Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When? “If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear. That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13).
Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read.⁵⁶The reference is to the verses the midrash will now quote. The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.” The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20).
Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8).⁵⁷The midrash assumes that Abraham’s guests, whom he had given to eat, were angels. Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn. Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28).
Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16). Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17).
Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1). Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises].⁵⁸The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.” Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12).
Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17).⁵⁹In the land of Israel, it generally rains only during the winter. The wheat harvest occurs in late spring. Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1).
Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun.⁶⁰God made the sun set early so that Jacob would spend the night in that location. The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private. Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came,⁶¹The people came to Deborah to ask for help in the war against the Canaanites. on that day they sent for him⁶²She sent for Barak. and he sent.⁶³Barak sent messengers to marshal the forces. On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.”⁶⁴These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.

... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong.

(Exodus 14:15) "And the L rd said to Moses: Why do you cry out to Me?" R. Yehoshua says: The Holy One Blessed be He said to Moses: Moses, all that Israel has to do is to go forward. R. Eliezer says: The Holy One Blessed be He said to Moses: Moses, My children are in trouble. The sea is raging and the foe is pursuing and you stand and prolong your prayers? For R. Eliezer was wont to say: There is a time to prolong (prayer) and a time to shorten. (Numbers 12:13) "G d, I pray You, hear her" — to shorten. (Devarim 9:18) "And I fell down before the L rd (in prayer) as at first, forty days and forty nights" — to prolong. R. Meir says: If for Adam, who was alone, I made dry land (viz. Genesis 1:9), for this assembly of holy ones shall I not make dry land? R. Yishmael says: In the merit of Jerusalem I will split the sea for them, as it is written (Isaiah 52:1) "Awake, awake, clothe yourself in splendor, O Zion. Don your robes of glory, O Jerusalem, holy city. For there will not again enter you the uncircumcised and the unclean", and (Ibid. 51:9-10) "Awake, awake, clothe yourself in splendor, O arm of the L rd. Awake as in days of old, as in generations of yore … Is it not You that dried up the sea, the waters of the great deep, a road for the redeemed to cross?" Variantly: Because of My promise to their father Abraham I will split the sea for them, viz. (Genesis 28:14) "And your seed shall be as the dust of the earth, ufaratzta yamah vakedma", "ufaratzta yamah" intimating the splitting of the sea. R. Yehudah b. Betheirah says: The Holy One Blessed be He said to him: I have already fulfilled My promise to your father Abraham, viz. (Exodus, Ibid. 21) "and He made the sea into the dry land" (that He had promised to Abraham)

(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth.³⁶Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1. R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.

When He desired it to happen, He said: Let the waters under the heavens be gathered together (Gen. 1:9). And when He was so inclined, He made the sea become dry and turn into land, as is said: And the children of Israel went into the midst of the sea, upon the dry ground (Exod. 14:22). Therefore, whatsoever the Lord pleased, that hath He done, etc. With regard to the heavens, it is said: Stretch forth thy hand toward heaven that there may be hail (ibid. 9:22), and in reference to the earth it is stated: Stretch out thy rod, and smite the dust of the earth (ibid. 8:12). What is written above concerning this matter? For now I have stretched out My hand … But in very deed for this cause have I made thee to stand (ibid. 9:16), so that you will not die as a result of the first plague, and so that My name may be declared throughout all earth (ibid., v. 36).

Rabbi José said: From whom do we learn of the seven days of mourning? From Jacob, our father, for thus did his son Joseph unto him, as it is said, "And he made a mourning for his father seven days" (Gen. 50:10).

(Exod. 9:22:) THEN THE LORD SAID UNTO MOSES: HOLD OUT YOUR ARM TOWARD THE HEAVENS <THAT THERE MAY BE HAIL IN ALL THE LAND OF EGYPT,>…. This text is related (to Ps. 115:3): <OUR GOD IS IN THE HEAVENS;> {THE LORD} [HE] HAS DONE WHATEVER HE PLEASED….¹⁰⁴Tanh., Exod. 2:15; Exod. R. 12:3. The Holy One said (in vs. 16): THE HEAVENS ARE HEAVENS BELONGING TO THE LORD, <BUT THE EARTH HE GAVE OVER TO THE CHILDREN OF ADAM>. To what is the matter comparable? To a king who uttered a decree for the children of Rome not to go down to Syria and for the children of Syria not to go up to Rome. So it is with the Holy One. When he created [the beings on high, he said] (in Ps. 115:16): THE HEAVENS ARE HEAVENS BELONGING TO THE LORD, [BUT THE EARTH HE GAVE OVER TO THE CHILDREN OF ADAM]. When the Holy One wished to give Torah to Israel, he repealed the first decree and said: let those below ascend to those on high and those on high descend to those below. And I will be the one who begins. Thus it is stated (in Exod. 19:20): AND THE LORD CAME DOWN UPON MOUNT SINAI. It is also written (in Exod. 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD…. Ergo (in Ps. 115:3) THE LORD HE HAS DONE WHATEVER HE PLEASED [in the heavens and on earth]. <It was> when he wanted <that> he said (in Gen. 1:9): LET THE WATERS <UNDER THE HEAVENS> BE GATHERED <UNTO ONE PLACE>. And <it was> when he wanted <that> he spoke and made the sea into dry ground, as stated (in Exod. 14:29): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA [ON DRY GROUND],…

"And you, raise your staff" (Exodus 14:15) Moses said before the Holy One Blessed Be He, "You say to me that I will split the sea and I will make the sea dry land, but is it not written, 'that I have placed sand as the boundary of the sea' (Jeremiah 5:22)? And behold, you have sworn that you will not split ever!" Rabbi Eliezer ha Kappar said: Moses said to Him"Not so, for you have said that the sea will not be made dry land, as was said 'that I have placed sand as the boundary of the sea' and it is written, 'And who shut up the sea with doors' (Job 38:8)!" The Holy One Blessed Be He said to him, "You have not read the Torah from the beginning. What is written? 'And God said, let the waters be gathered' (Genesis 1:9). I am the one who placed a condition on it - such I placed a condition from the beginning that I would split it, as was said, 'the sea returned according to its condition at the approach of morning' (Exodus 24:27) [reading l'eitano - "to its strength" as liteinao "according to its condition"]" Immediately, Moses listened to God and went to split the sea, but when he went to divide the sea, it would not accept from him to split. The sea said to him, "I should split before you? I am greater than you! I was created on the third day, and you were created on the sixth day!" When Moses heard this, he went and said to the Holy One Blessed Be He, "The sea doesn't want to be split." What did the Holy One Blessed Be He do? He put His right hand on the the right hand of Moses, as it is said, "who caused [His glorious arm] to go at the right hand of Moses [dividing the waters before them to make Himself an eternal name]" (Isaiah 63:12) Immediately, it saw the Holy One Blessed Be He and fled, as was said, "the sea saw and fled" (Psalms 114:3). What did it see? It saw none other than the Holy One Blessed Be He who gave His right hand upon Moses, and it could not delay, but split immediately. Moses said, "Because of what do you flee?" The sea said to him, "Because of the God of Jacob. (Psalms 114:7) Because of the fear of the Holy One Blessed Be He." Immediately when Moses raised his hand against the sea, it was split, as was said, "The waters split" (Exodus 14:21). It does not say, the sea split, but rather the waters split to teach that all the waters that were in all the springs, and the well and in every place were split, as was said, "The waters were split." And so, at the time that they returned, all the waters returned, for such it says, "And the waters returned" (Exodus 14:28). And all these miracles were done through the hand of Moses, as was said, "And Moses extended his hand over the sea" (Exodus 14:21). Therefore, the Holy One Blessed Be He praised him, as was said, "His people remembered the days of old - Moses" (Isaiah 63:11), and it is written [in the next verse]: "who caused [His glorious arm] to go at the right hand of Moses".

Rabbi Berachya in the name of Rabbi Beivai: ""Let the water below the sky be gathered (yiqqavu) (Genesis 1:9)": a limit was placed for the water. Similarly it is said: "The measuring line (qav) is being applied to Jerusalem (Zechariah 1:14)"". Rabbi Abba son of Kahana in the name of Rabbi Levi said: "Let the water below the sky be gathered"; what was he going to do with them? It is comparable to a prince who built a palace and settled in it mutes as tenants. and they rose and asked about the prince's health with sign language and with fingers and with cloths. The prince said: "How these people rise and asked about my health with sign language and with fingers; if they were people who had their faculties, how much more they would!" The prince settled in it tenants who had their faculties, and they stood and overcame the palace, and they said: "The palace does not belong to the prince but to us!" The prince said: "Return the palace to the way it was". Thus from the beginning, the praise of the Holy One, blessed be He, arose except from the waters. See! It is written: "Above the thunder of the mighty waters (Psalms 93:4)", and what did they say? "Hashem, majestic on high (Psalms 93:4)". The Holt One, blessed be He said: "How these who have no ability to speak or articulate, see how they praise me! How much more if man were created! And a generation of Enosh arose and rebelled against him, the generation of the flood and rebelled against him, the generation of the dispersal and rebelled against him. The Holy One, blessed be He said: "Remove these and return those". See! It is written: "Hashem said, “I will blot out from the earth the men which I created": "What do they suppose? I need assembled armies? Did I not with a word create the world? I with a word will bring them out and destroy them from the world"". Rabbi Berechya said: "All that I created, it is nothing but dust. What wipes off dust? Water".

Rabbi Eliezer said: || On the day when He said, "Let the waters be gathered together" (Gen. 1:9), on that very day were the waters congealed, and they were made into twelve valleys, corresponding to the twelve tribes, and they were made into walls of water between each path, and (the people) could see one another, and they saw the Holy One, blessed be He, walking before them, but the heels of His feet they did not see, as it is said, "Thy way was in the sea, and thy paths in the great waters, and thy footsteps were not known" (Ps. 77:20).