Midrash su Genesi 1:12

(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].

(Gen. 25:27:) WHEN THE BOYS GREW UP, ESAU BECAME A CUNNING HUNTER, < A MAN OF THE FIELD; BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS >. R. Berekhyah the Priest said: R. Levi said:⁶See Gen. R. 63:10. Both of them went to the elementary school, and both of them were equal until the age of fifteen. To what were they comparable? To a myrtle and a thorny plant.⁷‘TsMWNYT. Gen. R. 63:10 reads ‘TsBWNYT (“wild rose bush”) here. As long as they are small, no one < can > distinguish one from the other. After they have grown up, the one awakens (in bloom), AND (in the words of Gen. 1:12) IT WAS GOOD; but the other brings forth its thorns. Thus, so long as Esau and Jacob were small no one distinguished between them. After they were grown up, they were distinguishable. Where is it shown? Where it is stated (in Gen. 25:27): WHEN THE BOYS GREW UP…. JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (of learning).⁸See above, 6:1. < But what about Esau? (According to ibid.:) ESAU BECAME > A CUNNING HUNTER, < A MAN OF THE FIELD (SDH) >. R. Abbahu said: What is the meaning of CUNNING HUNTER? That his hunting was by entrapment (SWDN').⁹In accordance with a suggestion from Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. I, appendix, p. 38, n. 1, the text here is slightly emended from SWRN’. So emended the midrash is interpreting FIELD (SDH) of the biblical text as “entrapment” (SWDN‘). For a similar interpretation, see Gen. R. 63:10. See Buber’s note, ad loc. He hunted at home [and he hunted] in the field. BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS. The Holy One said to him: You are the first to sit in the tents (of learning). By your life, when I return to Jerusalem, I will return through your virtue. Thus it is stated (in Jer. 30:18): THUS SAYS THE LORD: BEHOLD, I AM RESTORING JACOB'S TENTS FROM CAPTIVITY. "Abraham's tents from captivity" is not stated < here >, but JACOB'S TENTS FROM CAPTIVITY.

(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME,¹¹³Tanh. Gen. 1:12. because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva¹¹⁴Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16). who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].