מדרש על בראשית 2:8

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: <The passage> is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling.¹Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1. It is speaking allegorically about the righteous <in their dwelling> (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked <in their dwelling> (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom?²Above, Exod. 3:2; Tanh., Exod. 3:2. WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since <the vessel itself > is <made> of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One.³See above, Gen. 1:19. So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.

(Exod. 10:21:) STRETCH OUT YOUR HAND TOWARD THE HEAVENS <THAT THERE MAY BE DARKNESS OVER THE LAND OF EGYPT>…. Where did the darkness come from? R. Judah and R. Nehemiah disagree.³Tanh., Exod. 3:2; Exod. R. 14:2. R. Judah says: From the darkness above, as stated (in Ps. 18:12 [11]): HE MADE DARKNESS HIS HIDING PLACE. R. Nehemiah says: From the darkness of Gehinnom, as stated (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>.⁴Cf. M. Pss. 18:16. R. Joshua ben Levi said: In three places we hear that a person makes known his teaching near to his death. Thus it is stated (in Prov. 22:20–21): <DID I NOT WRITE DOWN FOR YOU A THREE-FOLD⁵Heb.: shalishom. These cosonants(with different vowels) normally indicate an adverb meaning “three days ago” or simply “formerly.” The translation in the biblical context is uncertain but certainly contains the concept of three. The translation of the word here is that of the new JPS version. LORE…> TO MAKE KNOWN TO YOU FAITHFUL AND TRUE WORDS, IN ORDER FOR YOU TO ANSWER TRUE WORDS TO THOSE WHO SENT YOU? So also Solomon said (in Eccl. 12:13): <HERE IS> THE END OF THE MATTER WHEN EVERYTHING HAS BEEN HEARD: <FEAR GOD, KEEP HIS COMMANDMENTS, FOR THIS COMPRISES THE WHOLE PERSON. > What (in Job 10:22) is the meaning of THE SHADOW OF DEATH < WITHOUT ORDER>? When someone is in the shadow of death, he puts his teaching in order. R. Tanhuma bar Abba [said]: When one comes to pass away, his ministering angels say (Ps. 68:35 [34]) to him: ASCRIBE POWER TO GOD…. So also it says (in Ezek. 31:15): THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, <I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP>. Ergo (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>. R. Judah says: With what are the wicked covered when they go down to Sheol?⁶Below, Numb. 1:1. With darkness. Hezekiah said: In the case of a vat, with what does one cover it? With a lid of earthenware, <i.e.,> of the same material.⁷Tanh., Exod. 3:2, and Exod. R. 14:2 identify Hezekiah as Hezekiah b. Rabbi. Cf. Tanh. (Buber), Gen. 2:8; Tanh., Lev. 8:5; Gen. R. 33:1; Lev. R. 27:1; and PRK 9:1 which attribute the parable to various authorities, all of whom bear the name Judah. Just as <the vat> is of earthenware, so one covers it with nothing but earthenware. So <also> it is with the wicked. What is written about them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS…. And therefore the Holy One brings them down to Sheol, which is darkness, and covers them with the deep, for it <also> is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. Here is the same darkness which came upon Egypt. It came from the midst of Gehinnom. And how thick was this darkness?⁸Exod. R. 14:1. Our masters have said: As thick as a denarius⁹A standard coin of gold or silver. Originally a Roman silver coin of 3.8 grams first minted in 268 BCE, its value varied from place to place and from age to age. In general a gold dinarius was worth twenty-four times that of a silver dinarius. of Gordianus {i.e., the name of a place}, EVEN (according to Exod. 10:21) A DARKNESS THAT CAN BE FELT.

Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11).⁷⁵God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13).⁷⁶See footnote 18. “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19).
“And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters⁷⁷On the tablets. were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8).⁷⁸Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God. Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19).⁷⁹The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef).
Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.

Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me in the beginning of his way, before his works of old" (Prov. 8:22). "Of old" means before the world was created. Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" (Gen. 2:8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? Because it is said, "Thy throne is established of old" (Ps. 93:2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (Ps. 90:2); and then in close proximity (we read), "Thou turnest man to contrition" (Ps. 90:3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. 17:12). "From the beginning," whilst as yet the world had not been created. Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. 72:17). "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old" (Mic. 5:2). "The past," whilst as yet the world had not been created.

Then was the fire of Gehenna really created on Sabbath eve? Have we not been taught in a Baraitha: "Seven things preceded the creation of the world; they are: the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation] [we infer] from the following passage: (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Ps. 90, 2) Before yet the mountains were brought forth, etc., and after it is written "Thou turnest man to contrition, and sayest 'Return ye children of men.' As for Paradise, it is written (Gen. 2, 8) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Tapeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it is written (Pr. 72, 17) In the presence of the sun, his name shall flourish." [Hence we see from the foregoing that Gehenna was created before creation. This contradicts the opinion of our first Baraitha that it was created on the Sabbath eve]. I will tell thee: There is no contradiction. The formation of its interior was created before the creation of the world, but its fire was created on the Sabbath eve.

(Lev. 22:26-27:) “And the Lord spoke to Moses, saying, ‘When a bull or a sheep or a goat is born.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep….”²⁷See above, Gen. 2:8; below, Numb. 1:1. “Your righteousness is like the mighty mountains.” These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2), “Hear, O mountains, the claim of the Lord.” (Ps. 36:7, cont.:) “And Your judgments are like the great deep.” These are the wicked, since it is stated (in Exod. 15:5), “The depths covered them.” “Your righteousness is like the mighty mountains.” These are the righteous, [for] just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) “And Your judgments are like the great deep.” These are the wicked, [for] just as the deep does not grow herbs, so the wicked do not possess good works. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others.²⁸Lev. 27:1. To what is the matter comparable? To a gold bell with a pearl²⁹Gk.: margarites, margaritis, margaritarion, or margellion. clapper. Similarly the righteous do good for themselves and do good for others. Thus it is stated (in Is. 3:9), “Tell the righteous that [all is] well for them, for they shall eat the fruit of their works.” (Ps. 36:7 cont.:) “And Your judgments are like the great deep.” These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked do not possess good works and do not grow fruit. Instead they are distressing for themselves and for others. Thus it is stated (in Is. 3:10), “Woe to the bad wicked, as the recompense of his hands will be done to him.” He is bad for himself and bad for others. (Ps. 36:7:) “Your righteousness is like the mighty mountains [and Your judgments are like the great deep].” Transpose the text and interpret it:³⁰See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5. Your righteousness over your judgments is like the mighty mountains over the great deep. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) “Your judgments are like the great deep.” Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come. (Ps. 36:7:) “Your righteousness is like the mighty mountains (literally, mountains of God); [Your judgments are like the great deep].” R. Ishmael and R. Aqiva [differ]. R. Ishmael says, “Since the righteous (rt.: tsdq) carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, treats them with a charity (rt.: tsdq) like the mountains of God. But since the wicked do not carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, deals strictly with them, even unto the great deep.” R. Aqiva says, “The Holy One, blessed be He, is as strict with the former as with the latter. From the righteous he collects in this world for a few evil deeds which they have committed, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them in this world for the few good deeds that they have done, in order to punish them in the world to come.” R. Meir says, “[Scripture] has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³¹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14), “I will feed them in a good pasture, and upon the mountains of the Lofty One of Israel shall be their fold.” And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15), “Thus says the Lord God, ‘In the day that he went down to Sheol, I caused him to mourn (he'evalti); I covered him with the deep.’” The written text is "I led" (hovalti, not “I caused… to mourn [he'evalti]”).³²Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him [into Geihinnom]. R. Judah bar Ammi told a parable, “One does not make a cover for a vat of silver, gold, bronze or iron, but rather of clay, because that is a material of the same sort. Similarly, the Holy One, blessed be He, said, ‘Geihinnom is darkness,’ as stated (in Ps. 35:6), ‘Let their path be darkness and slipperiness, with the angel of the Lord pursuing them.’ Moreover, the deep is darkness, as stated (in Gen. 1:2), ‘with darkness upon the face of the deep.’ And the wicked are darkness, as stated (in Is. 29:15), ‘for their works are in darkness; so they say, “Who sees us and who knows about us?”’ So let darkness come and cover darkness, just as you have said (in Eccl. 6:4), ‘For it comes in vanity and goes in darkness; even its name is covered in darkness.’”

(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains.³³Lev. R. 27:1. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding³⁴Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.³⁵Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness.³⁶Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance³⁷Gk.: pylai. gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?”³⁸Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts,³⁹Unlike humans, cattle are not responsible for what they do wrong. since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

(Lev. 22:27:) WHEN A BULL OR A SHEEP OR A GOAT IS BORN…. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP.³⁴Tanh., Lev. 8:5; also above, Gen. 2:8; below, Numb. 1:1. < YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. > These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2): HEAR, O MOUNTAINS, THE LAWSUIT OF THE LORD…. (Ps. 36:7 [6], cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked, since it is stated (in Ps. 136:15): BUT OVERTHREW PHARAOH AND HIS HOST IN THE REED SEA.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Ishmael and R. Aqiva < differ > {say}: [R. Ishmael says:] Since the righteous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, < I am stopping here >.³⁸As Buber explains in his note, these words from the copyist explain his omitting the rest of the section. Buber has filled in the following bracketed section from parallel texts, mainly from Tanh., Lev. 8:5. [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: < Scripture > has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³⁹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD. And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he'evalti); I COVERED HIM WITH THE DEEP. The Written Text is "I led" (hovalti) (not I CAUSED… TO MOURN [he'evalti]).⁴⁰Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him < into Gehinnom >. R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as you have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]

(Lev. 19:23:) “When you come into the land and plant.” The Holy One, blessed be He, said to Israel, Even though you find it (i.e., the land) full of all bounty, you shall not say, ‘Let us settle down and not plant.’ Rather, be careful in planting, as stated (ibid., cont.), ‘and plant any tree for food.’ Just as you came in and found plantings which others had planted, so you shall plant for your children, lest someone say, ‘Since I am old and tomorrow I shall die, why should I toil for others.’” Solomon said (in Eccl. 3:11), “He has made everything beautiful in its time; He also has put eternity into their heart.” “Hidden ('lm)” is what is written (without the w of the normal spelling, i.e., 'wlm, eternity). Why? If the Holy One, blessed be He, had not hidden (rt.: 'lm) the day of [one's] death from people, a person would neither build nor plant; for he would have said, “Tomorrow I shall die. Why should I persist in toiling for the sake of others?” The Holy One, blessed be He, therefore, hid death from (rt.: 'lm) human hearts, so that one would build and plant. [If] he is worthy, [it will be] for himself; [if] unworthy, [it will be] for others. There is a story about the emperor Hadrian; that he was going to war and traveling with his troops to fight with a certain country for having rebelled against him.²²Cf. Lev. R. 25:5; Eccl. R. 2:20:1. Now he found a certain old man who was planting fig saplings. Hadrian said to him, “You are an old man. [Why are you] persisting in taking the trouble to toil for others?” He said to Hadrian, “My lord king, here I am planting. If I am worthy, I shall eat of the fruit of my saplings; but if not, my children will eat.” [Hadrian] spent three years at war, and after three years he returned. What did that old man do? He took a fruit basket, filled it with the firstfruits of beautiful figs, and drew near to Hadrian. He said to him, “My lord king, take these figs, for I am the same old man whom you found when you were on your way [to the war] when you said, ‘You are an old man; why are you taking the trouble to toil for others?’ See, the Holy One, blessed be He, has already found me worthy to eat some fruit from my saplings. Now this [fruit] in my fruit basket is your portion from those [saplings].” Hadrian said to his servants, “Take it from him and fill it with gold coins.” And so they did. The old man took the fruit basket full of gold coins and began to go about his house, boasting to his wife and children. So he told them the story. Now a woman neighbor of his was there. She heard what the old man had said. She said to her husband, “When all the people go [through life], the Holy One, blessed be He, gives to them and prepares bounty for them. But you dwell in your dark house in the gloom. See, our [neighbor] honored the emperor with a fruit basket of figs; and he filled it with gold coins for him. Now you get up, take a large basket, and fill it with varieties of choice fruit, with apples, figs, and the other varieties of beautiful fruit, since he loves them a lot. Go and honor him with them. Perhaps he will fill it with gold for you, as he did for our old neighbor.” He went and heeded his wife. So he took a large basket, filled it with apples and figs, and loaded it on his shoulder. Then he approached the emperor on a side road²³Lat.: compendairia. and said to him, “My lord king, I heard that you love fruit, I have come to honor you with figs and apples.” The emperor said to his officers,²⁴Gk.: stratiotai (“soldiers”). “Take the basket and hit²⁵Rt.: TPH. This root is similar to the root for “apples,” and both are transliterated identically. The only difference is that the root for “apples” is spelled with a tav, while the root for “hit” is spelled with a tet. him on his face.” And so they did. They hit him on his face until his face swelled up; stripped him naked; smashed his eyes; and made an example²⁶Gk.: deigma. of him. So he went home, as one of whom an example had been made, and crying. Now she (i.e., his wife) thought that he was coming with a basket full of gold coins. So when she saw him with his face swollen and with his body shattered and beaten, she said to him, “What is the matter with you?” He said to her, “When I heeded you and went to honor him with this gift,²⁷Gk.: doron. they hit me on my face. If I had listened to you and put varieties of hard fruit in the basket, they would already have pelted my face and my whole body with them.” And why all this? In order to teach you that evil women destroy their husbands with evil [counsel]. Therefore one should not cease from planting. Rather, just as he found, one should still continue to plant even though he is old. The Holy One, blessed be He, said to Israel, “Learn from Me. Do I need [fruits], as it were?” [And yet] it states (Gen. 2:8), “And the Lord God planted a garden in Eden, in the east.”

(Lev. 19:23:) WHEN YOU COME INTO THE LAND AND PLANT. The Holy One said to Israel: Even though you find it (i.e., the land) full of all bounty, you shall not say: Let us settle down and not plant.²⁸Tanh., Lev. 7:8. Rather, be careful in planting, as stated (ibid., cont.): AND PLANT ANY TREE FOR FOOD. Just as you came in and found plantings which others had planted, so you shall plant for your children, lest someone say: Since I am old and tomorrow I shall die, why should I toil for others. Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. HE ALSO HAS PUT ETERNITY INTO THEIR HEART. ETERNITY ('LM) is what is written (without the W of the normal spelling, i.e., 'WLM.) Why? If the Holy One had not hidden (rt.: 'LM) the day of < one's > death from the children of Adam, a person would neither build nor plant; for he would have said: Tomorrow I shall die. Why should I persist in toiling for the sake of others? The Holy One, therefore, shut off (rt.: 'LM) human hearts from death, so that one would build and plant. < If > he is worthy, [it will be] for himself; < if > unworthy, < it will be > for others. There is a story about the emperor Hadrian, that he was going to war and traveling with his troops to fight with a certain country for having rebelled against him.²⁹Cf. Lev. R. 25:5; Eccl. R. 2:20:1. Now he found a certain old man who was planting fig saplings. Hadrian said to him: You are an old man. < Why are you > persisting in taking the trouble to toil for others? He said to Hadrian: My Lord Emperor, here I am planting. If I am worthy, I shall eat of the fruit of my saplings; but if not, my children will eat. < The emperor > spent three years at war, and after three years he returned. What did that old man do? He took a fruit basket, filled it with the firstfruits of beautiful figs, and drew near to Hadrian. He said to him: My Lord Emperor: Take these figs, for I am the same old man whom you found when you were on your way < to the war >, when you said: You are an old man. Why are you taking the trouble to toil for others? See, the Holy One has already found me worthy to eat some fruit from my saplings. Now this < fruit > in my fruit basket is from those < saplings >. Hadrian said to his servants: Take it from him and fill it with gold coins. And so they did. The old man took the fruit basket full of gold coins and began to go about his house boasting to his wife and children. So he told them the story. Now a woman neighbor of his was there. She heard what the old man had said. She said to her husband: When all the children of Adam go < through life >, the Holy One gives to them and prepares bounty for them. But you dwell in your dark house in dark misfortune. See, our [neighbor] honored the emperor with a fruit basket of figs; and he filled it with gold coins for him. Now you get up, take a large basket, and fill it with varieties of choice fruit, with apples, figs, and the other varieties of beautiful fruit, since he loves them a lot. Go and honor him with them. Perhaps he will fill it with gold for you, as he did for our old neighbor. He went and heeded his wife. So he took a large basket, filled it with apples and figs, and loaded it on his shoulder. Then he approached the emperor on a side road³⁰Lat.: compendairia. and said to him: My Lord Emperor, I heard that you love fruit, I have come to honor you with figs and apples. The Emperor said to his officers:³¹Gk.: stratiotai (“soldiers”). Take the basket and hit³²rt.: TPH. This root is similar to the root for “apples,” and both are transliterated identically. The only difference is that the root for “apples” is spelled with a tav, while the root for “hit” is spelled with a tet. him on his face. And so they did. They hit him on his face, until his face swelled up; smashed his eyes; and made an example³³Gk.: deigma. of him. So he went home as one of whom an example had been made and crying. Now she (i.e., his wife) thought that he was coming with a basket full of gold coins. So when she saw him with his face swollen and with his body shattered and beaten, she said to him: What is the matter with you? He said to her: When I heeded you and went to honor him with this gift,³⁴Gk.: doron. they hit me on my face. If I had listened to you and put varieties of hard fruit in the basket, they would already have pelted my face and my whole body with them. And why all this? In order to teach you that evil women destroy their husbands. Therefore one should not cease from planting. Rather, just as he found, one should still continue to plant even though he is old. The Holy One said to Israel: Learn from me. He spoke < by example >, as it were. (Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, IN THE EAST.

When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding⁴²Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.⁴³Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He < also > saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., your charity) IS LIKE THE MIGHTY MOUNTAINS. Indeed, when you give, you bestow abundantly. But with reference to the pauper, he read (ibid., cont.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. [Indeed,] when you are protesting, you deal strictly.

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁷⁰See Sifre, Deut. 7:12 (37). the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).”⁷¹This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.”⁷²This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].”⁷³Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback:⁷⁴Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’⁷⁵Here is the second command that shook Moses. Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],”⁷⁶Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him,⁷⁷See above, Lev. 9:7, and the note there. ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You.⁷⁸Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],”⁷⁹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

[(Gen. 8:15:) AND GOD SPOKE UNTO NOAH, SAYING: GO FORTH FROM THE ARK.] {Our masters have taught} [Let our master instruct us]: Is it permitted < for one > to put tasteless spittle³⁸I.e., spittle of one who has not eaten. See Nid. 9:7. upon the eye on the Sabbath?³⁹Tanh., Gen. 2:8; Shab. 108b. R. Hiyya bar Abba said: It is forbidden to put tasteless spittle upon the eye on the Sabbath because he would be like one who heals on the Sabbath.⁴⁰Cf. Mark 3:1-6 & //s. Come and see that there is no affliction in the world for which there is no cure. Then what is the cure for the evil drive? Repentance. R. Judah bar Shallum said in the name of R. Eliezer: Three things nullify a harsh decree.⁴¹ySanh. 10:2 (28c); Gen. R. 44:12; Eccl. R. 5:6:1; 7:14:1. These are the following: prayer, repentance, and almsgiving. R. Huna b. R. Jose said: Also a change of name and good works. For that reason the Holy One was waiting for the generation of the flood, in case they should repent and he accept them. But since they did not repent, he blotted them out with water, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL LIVING THINGS. He left Noah and his sons as a remnant in the ark. When the waters came to rest, Noah had to go out of the ark. Noah said, however: I entered with authorization [from the Holy One], as stated (in Gen. 7:1): COME YOU < AND ALL YOUR HOUSE INTO THE ARK >. So shall I now go out without authorization? The Holy One said to him: Are you seeking permission? Here is permission for you, {as stated} [concerning which we have read on the matter] (in Gen. 8:16): GO FORTH FROM THE ARK.

... R’ Yochanan said: The world was not worthy to make use of the cedars, for they were not created except for the needs of the Beyt Hamiqdash (the Temple).

(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation?⁸¹Tanh., 2:11. Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁸²See Sifre, Deut. 7:12 (37). the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah).⁸³This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD.⁸⁴This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE.⁸⁵Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback.⁸⁶Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE.⁸⁷Here is the second command that shook Moses. Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE,⁸⁸Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking <a ransom> in accordance with my means but in accordance with their means. (Exod. 30:13:) <EVERYONE … > SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses.⁸⁹See above, Lev. 9:7, and the note there. <EVERYONE … > SHALL GIVE THIS; <i.e., EVERYONE … > SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you.⁹⁰Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking <offerings> in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: <TWO YEARLING LAMBS WITHOUT BLEMISH… > And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>,⁹¹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL.⁹²Cf. Acts 7:47-50. So can we make him a sanctuary? The Holy One said to him: I am not asking <a sanctuary> [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, <BECAUSE … THE GLORY OF THE LORD FILLED THE TABERNACLE>. The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

"Like a beast that passes away" is not written here, but "like the beasts that pass away," (so) were they both. The Sabbath day arrived and became an advocate for the first man, and it spake before Him: Sovereign of all worlds! No murderer has been slain in the world during the six days of creation, and wilt Thou commence (to do this) with me? Is this its sanctity, and is this its blessing? as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:8). By the merit of the Sabbath day Adam was saved from the judgment of Gehinnom. When Adam perceived the power of the Sabbath, he said: Not for nought did the Holy One, blessed be He, bless and hallow the Sabbath day. He began to observe (the Sabbath) and to utter a psalm for the Sabbath day, and he said: "A psalm, a song for the Sabbath day" (Ps. 92:1). Rabbi Simeon said: The first man said this psalm, and it was forgotten throughout all the generations until Moses came and renewed it || according to his name, "A psalm, a song for the Sabbath day" (ibid.), for the day which is entirely Sabbath and rest in the life of eternity.

Rabbi Yehudah ben Shimon began, "'After the Lord your God shall you walk' (Deuteronomy 12:5). But is it possible for a man of flesh and blood to walk after the Holy One, blessed be He, the One about Whom it is written (Psalms 77:20), 'Your way is in the sea and Your path is in many waters?' And you say, 'After the Lord shall you walk?' 'And to Him shall you cling.' But is it possible for flesh and blood to go up to the Heavens and to cling to the Divine Presence, about Whom it is written (Deuteronomy 4:24), 'As the Lord, your God, is a consuming Fire,' and it is written (Daniel 7:9), 'His throne is sparks of fire,' and it is written (Daniel 7:10), 'A river of fire pulses and goes out before Him.' And you say, 'And to Him shall you cling?' But rather, the Holy One, blessed be He, from the very beginning of the creation of the world, only occupied Himself with plantation first. Hence it is written (Genesis 2:8), 'And the Lord God planted a garden in Eden.' You also, when you enter into the land, only occupy yourselves with plantation first. Hence it is written, 'When you shall come to the land.'"