וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃
Y FUERON acabados los cielos y la tierra, y todo su ornamento.
Jerusalem Talmud Berakhot
Rebbi Yoḥanan and Rebbi Simeon ben Laqish89The brother-in-law and, according to Babylonian tradition, student of R. Yoḥanan. They both elaborate on the verse from Job treated by R. Yoḥanan’s teacher R. Ḥanina.. Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah90One of the teachers of the fifth generation of Galilean Amoraïm. In Bereshit rabba 12, R. Azariah explicitly objects to the opinion that everything that has generations will wilt and die, including sky and earth. His statement here seems to say that the generations of the sky are the astronomical periods and that nevertheless everything is as on the day when sky and earth were created. comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes91The use of masculine forms for both masculine and feminine is not uncommon in the Yerushalmi.. And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”
Jerusalem Talmud Berakhot
Rebbi Yoḥanan and Rebbi Simeon ben Laqish89The brother-in-law and, according to Babylonian tradition, student of R. Yoḥanan. They both elaborate on the verse from Job treated by R. Yoḥanan’s teacher R. Ḥanina.. Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah90One of the teachers of the fifth generation of Galilean Amoraïm. In Bereshit rabba 12, R. Azariah explicitly objects to the opinion that everything that has generations will wilt and die, including sky and earth. His statement here seems to say that the generations of the sky are the astronomical periods and that nevertheless everything is as on the day when sky and earth were created. comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes91The use of masculine forms for both masculine and feminine is not uncommon in the Yerushalmi.. And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”
Jerusalem Talmud Taanit
MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished140These are the details of the Torah readings by the bystanders mentioned in Mishnah 2. The problem is that the Mishnah in Megillah states that three people have to be called to read the Torah, each one a minimum of three verses, and if one starts a new paragraph one must read at least two verses from it, and at the end of a paragraph one must read at least three verses. Every day one reads two paragraphs in the story of Creation (Gen.1:1–2:3), but paragraph 1 only has five verses and paragraph 2 three. According to the rules, paragraph 1 should not be split. Similarly, on day 2 paragraph 2 has three verses but paragraph 3 has five, which raise the question how to accommodate second and third readers. The other days are no problem since paragraph 4 has six verses, paragraph 5 four, paragraph 6 eight, and paragraph 9 (Gen. 2:1–3) three..
A large paragraph is read by two persons, and a small one by an individual149A paragraph of 5 sentences may be split into 2 readings as explained in Halakhah 3. in the morning and for musaf; for afternoon prayers150Since there are bystanders 365 days a year, they also hold their special services on days which require a musaf prayer; in contrast to all other Torah readings one reads both after morning and after musaf prayers; Tosephta 3:4. they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling151For extended services. because of the honor of Sabbath.
On any day of hallel162The first day of Passover, Pentecost, the eight days of Tabernacles and the eight days of Ḥanukkah. there is no bystanding for morning prayers163Since these are festive days and the prayers of the bystanders are penitential prayers., on a musaf sacrifice there is no ne`ilah164For the same reason as before; most musaf sacrifices were on festive days and ne`ilah is characteristic of fastdays.; on an offering of wood165Offerings of firewood to the Temple as described in Halakhah 6. there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice166When except for the Day of Atonement there can be no ne`ilah. there is none for the afternoon prayers; on an offering of wood no ne`ilah167Since the day is a festive day.. Rebbi Aqiba changed to state following Ben Azzai’s words.
A large paragraph is read by two persons, and a small one by an individual149A paragraph of 5 sentences may be split into 2 readings as explained in Halakhah 3. in the morning and for musaf; for afternoon prayers150Since there are bystanders 365 days a year, they also hold their special services on days which require a musaf prayer; in contrast to all other Torah readings one reads both after morning and after musaf prayers; Tosephta 3:4. they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling151For extended services. because of the honor of Sabbath.
On any day of hallel162The first day of Passover, Pentecost, the eight days of Tabernacles and the eight days of Ḥanukkah. there is no bystanding for morning prayers163Since these are festive days and the prayers of the bystanders are penitential prayers., on a musaf sacrifice there is no ne`ilah164For the same reason as before; most musaf sacrifices were on festive days and ne`ilah is characteristic of fastdays.; on an offering of wood165Offerings of firewood to the Temple as described in Halakhah 6. there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice166When except for the Day of Atonement there can be no ne`ilah. there is none for the afternoon prayers; on an offering of wood no ne`ilah167Since the day is a festive day.. Rebbi Aqiba changed to state following Ben Azzai’s words.