Midrash su Genesi 1:11

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses,¹PRK 31:11. in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard,²See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5. [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He.³Cf. Gen. R. 94:5. From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].”⁴The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe. When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel,⁵Cf. PRK 31(suppl. 1):4. since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built];⁶On these altars, see Numb. 23:1, 14, 29. but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them.⁷PRK 31(suppl. 1):12. For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

(Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

(3) (Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

R. Chanina b. Papa lectured: Concerning the passage (Ps. 104, 31) May the glory of the Lord endure forever. This passage was recited by the Angel who supervised the Universe; for, when the Holy One, praised be He! had said (Gen. 1, 11) After its kind, in connection with the trees, the herbs inferred an a fortiori concerning themselves, saying: "If the Holy One, praised be He! wanted a motley growth, why did He say after its kind, with regard to the trees? Furthermore, is it not an a fortiori; if concerning trees which are not usually growing a motley growth, yet the Holy One, praised be He! said after its kind, how much more so ought we, that are usually growing a motley growth, come forth after its kind! Immediately thereupon each one went forth after its kind. The Angel that supervises the Universe [observing this] said the passage, May the glory of the Lord endure forever."

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).

3) "and the earth shall yield its produce": Not as it does now, but as it did in the days of Adam. And whence is it derived that the earth is destined to be sown and to give fruit on the same day? From (Tehillim 111:4) "A portent (in the days of Adam) He made for His (future) wonders," and (Bereshith 1:11) "Let the earth sprout vegetation, grass, etc." — whereby we are taught that on the same day that it was sown, it gave forth fruit.

Before the waters were gathered together the depths were created. These are the depths which are beneath the earth; for the earth is spread upon the water like a ship which floats in the midst of the sea, so likewise is the earth spread out over the water, as it is said, "To him that spread forth the earth above the waters…" (Ps. 136:6). He opened an entrance to the Garden of Eden because thence were planted upon the face of all the earth all kinds of trees yielding fruit according to their kind, and all kinds of herbs and grass thereof, and in them (was seed), as it is said, "Wherein is the seed thereof, upon the earth" (Gen. 1:11). He prepared a table for the creatures whilst as yet they were not created, as it is said, "Thou preparest a table before me" (Ps. 23:5). All the fountains arise from the depths to give water to all creatures.

(Lev. 19:23:) “Now when you come into the land and plant any tree for food.” This text is related (to Zech. 8:11-12), “But now [I will not treat the remnant of this people] as in the former days…. For as the seed of peace, the vine shall yield its fruit, the earth shall yield its harvest […].” What is the meaning of “not as in the former days?” When Israel went forth from Egypt and was walking in the desert, He brought down manna for them, brought over quails for them, and raised up the well for them.²¹The well in question is the well of Numb. 21:16-20, which according to traditional interpretations was movable and followed the Children of Israel during the forty-year wanderings. See below, Numb. 1:2; 6:35, 47–50; Tanh., Numb. 1:2; Numb. R. 1:2; 9:14; 13:20; 19:26; Seder ‘Olam Rabbah 5, 9-10; TSuk. 3:11-13; Pseudo-Philo 10:7; 11:15; also TSot. 11:1; Mekhilta deRabbi Ishmael, Wayassa‘ 6; Sifre Deut. 32:14 (305); Shab. 35a; Ta‘an. 9a; Eccl. R. 1:2; M. Prov. 14; the various targums to Numb. 21:16-20. Then each and every tribe made itself a conduit for water, which [drew [the water] from the well and brought it in to them. Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11), “fruit tree bearing fruit according to its kind.” When Adam sinned, he sowed wheat and it sprouted thorns and thistles. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)? “A place with no seeds, figs, vines, or pomegranates.” The Holy One, blessed be He, said to Moses, “Say to these Israelites, ‘When you enter the Land of Israel, I am restoring all the bounty to you.’” This is as it is stated (in Deut. 8:7-9), “For the Lord your God is bringing you unto a good land, a land with streams of water […]. A land of wheat and barley, of vines, figs, and pomegranates […]. A land [in] which you shall eat bread without stint.” When they came into the Land of Israel they began sinning (rt.: ht'), as stated (in Jer. 2:7), “But you came and defiled (rt.: ht') My land.” So it did not bear fruits as was appropriate. They planted much wheat and brought in little, because they ceased [offering] the firstfruits.” But in the future, the Holy One, blessed be He, will not act so. Thus it is stated (in Zech. 8:11), “But now I will not treat the remnant of this people as in the former days.” And it states (in Zech. 8:12), “For as the seed of peace, the vine shall yield its fruit, [the earth shall yield its harvest, the heavens shall yield their dew, and I will bequeath all these things to the remnant of this people].”

(Lev. 19:23:) NOW WHEN YOU COME INTO THE LAND AND PLANT ANY TREE FOR FOOD. This text is related (to Zech. 8:11–12): BUT NOW < I WILL NOT TREAT THE REMNANT OF THIS PEOPLE > AS IN THE FORMER DAYS…; FOR AS THE SEED OF PEACE, THE VINE SHALL YIELD ITS FRUIT, THE EARTH SHALL YIELD ITS HARVEST…. What is the meaning of NOT… AS IN THE FORMER DAYS? When Israel went forth from Egypt and was walking in the desert, he brought down manna for them, brought over quails for them, and raised up the well for them.²⁶The well in question is the well of Numb. 21:16–20, which according to traditional interpretations was movable and followed the children of Israel during the forty-year wanderings. See below, Numb. 1:2; 6:35, 47–50; Tanh., Numb. 1:2; Numb. R. 1:2; 9:14; 13:20; 19:26; Seder ‘Olam Rabbah 5, 9–10; TSuk. 3:11–13; Pseudo-Philo 10:7; 11:15; also TSot. 11:1; Mekhilta deRabbi Ishmael, Wayassa‘ 6; Sifre Deut. 32:14(305); Shab. 35a; Ta‘an. 9a; Eccl. R. 1:2; M. Prov. 14; the various targums to Numb. 21:16–20; and I Corinthians 10:4. Then each and every tribe made itself a conduit for water, which [drew < the water > from the well and] brought it in to them. Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11): FRUIT TREE BEARING FRUIT ACCORDING TO ITS KIND. If the children of Adam had been worthy, it would have remained so until now. A person would plant a tree, and it would bear fruit immediately. When Adam sinned, the ground was cursed (according to Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. From now on (ibid., cont.:) IN TOIL YOU SHALL YOU EAT OF IT ALL THE DAYS OF YOUR LIFE. He sowed wheat and it sprouted thistles, as stated (in vs. 18): THORNS AND THISTLES SHALL IT SPROUT FOR YOU. When they went forth from Egypt, [the Holy One] raised up the well for them. Then they made plantings beside its water, and the trees bore fruit on the same day. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)? A PLACE WITH NO SEEDS, FIGS, VINES, OR POMEGRANATES. The Holy One said to Moses: Say to these Israelites: When you enter the land of Israel, I am restoring all the bounty to you, as stated (in Deut. 8:7–9): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND, < A LAND WITH STREAMS OF WATER >…; A LAND OF WHEAT AND BARLEY, OF VINES, FIGS, AND POMEGRANATES…; A LAND < IN > WHICH < YOU SHALL EAT BREAD > WITHOUT STINT. When they came into the land of Israel they began sinning (rt.: HT'), as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED (rt.: HT') MY LAND. So it did not bear fruits as was appropriate. They planted much and brought in little, as stated (in Hag. 1:6): YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE.²⁷Above, Exod. 8:10. Why? Because they ceased < offering > the firstfruits. (Ibid., cont.:) YOU HAVE EATEN WITHOUT HAVING ENOUGH, after {the first fruits} [the shewbread] ceased. (Ibid., cont.:) YOU HAVE DRUNK WITHOUT HAVING ENOUGH, after the libation of wine ceased. (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, after the vestments of priesthood were abolished. (Ibid., cont.:) THE WAGE EARNER HAS EARNED WAGES FOR A BAG WITH HOLES, after almsgiving ceased. (Zech. 8:10:) A PERSON HAD NO EARNINGS, after pilgrims (going up to Jerusalem) ceased. (Ibid., cont.:) AND THE CATTLE EARNED NOTHING, after the offerings ceased. But in the age to come, the Holy One will not act so. Thus it is stated (in Zech. 8:11–12): BUT NOW I WILL NOT TREAT THE REMNANT OF THIS PEOPLE AS IN THE FORMER DAYS, SAYS THE LORD OF HOSTS; FOR AS THE SEED OF PEACE, THE VINE SHALL YIELD ITS FRUIT, THE EARTH SHALL YIELD ITS HARVEST, THE HEAVENS SHALL YIELD THEIR DEW, AND I WILL BEQUEATH ALL THESE THINGS TO THE REMNANT OF THIS PEOPLE….

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

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