Midrash su Genesi 1:20

(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said:¹Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4. Heaven and earth were created on the first day, and on the second the Holy One²In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text. created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS,³The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation. WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah).⁴Cf. Hebrews 1:7. R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.

"In the beginning God created..." Rabbi Tanchuma opened [with the verse (Psalms 86:10),] "For You are great, and you perform wonders...." Rabbi Tanchum said: with a pouch, if you puncture a hole in its side with a pin, all its air comes out of it. Whereas the person is made with all kinds of hollows and holes, and his air does not leave his body. Who could make such a thing? "....You, God, alone."[the second half of the verse] When were the angels created? Rabbi Yochanan said: the angels were created on the second day. Just as it says (in Psalms 104:4), "He sets the rafters of the upper chambers in the water..." [creating the sky in the upper waters which God does on the second day] and then it is written, "He makes the winds his messengers (or, 'his angels')." Rabbi Chanina said: the angels were created on the fifth day, where it is written "and let the bird fly (ye-ofef) across the earth," and (in Isaiah 6:2) it is written, "and with two [wings] he (the Seraphic angel) would fly (ye-ofef)." Rabbi Luliana bar Tavrin said in the name of Rabbi Yitzchak: whether according to the opinion of Rabbi Chanina, or whether according to the opinion of Rabbi Yochanan, all agree that they were not created on the first day - so that they could not say that the angl Michael stretched out the south end of the sky and Gabriel the north end, and the Holy One, Blessed be He, measured out the middle. Rather, (as it says in Isaiah 44:24), "I am God who makes all, and who alone stretches out the heavens...with only Myself (me-iti)" 'Mi iti' (who, with me) is written, meaning, "WHO partnered WITH ME in the creation of the world?!?" Another interpretation: "For You are great and You do wonders..." It is the way of the world that a king of flesh and blood is praised in the land, and the great men of the land are praised with him, for they carry his burden with him. But the Holy One, Blessed be He, is not like this. Rather, He alone created the world. He alone is praised in the world. He alone is glorified in his world. Rabbi Tanchuma said: "For you are great and You do wonders..." Why? Because, "...You, God, alone." You, alone, created the world.

Rabbi Yehoshua Ben Levi said in the name of Rabbi Levi: Six things are required for building--water, dirt, wood, stone, rods, and iron. If you say he is rich, and does not need rods, he still needs measuring rods, as it says (Ezekiel 40:3): "with a line of flax in his hand, and a measuring rod". The Torah preceded these with six--"the first", "of old", "forever", "from the start", and "from the first" which is two, in the portion (Proverbs 8:22-23): "God made me as the beginning of His way, the first of His works of old. I was set up forever, from the start, from the first of the Earth."

R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God.³You write that this is not a direct quote from the Bible. On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Num. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).

Rabbi Yannai said: "From the beginning of his creation of the universe the Holy One, blessed be He, scrutinized the deeds of the righteous and the deeds of the wicked. "And the earth was formless", these are the deeds of the wicked. "And God said, let there be light", these are the deeds of the righteous. "And God separated between the light and the dark", [that is] between the deeds of the righteous and the wicked. "And God called the light day", these are the deeds of the righteous. "And the darkness he called night", these are the deeds of the wicked. "And there was evening", these are the deeds of the wicked". "And there was morning", these are the deeds of the righteous. "One day", which the Holy One, blessed be He, gave to them. And what is this [day]? Yom Kippur. Rabbi Tanchuma the son of Jeremiah said: "on it [that day] four things were created: mountains, heavens, and earth and light". Rabbi Yudan said: "on it [that day] the Holy One, blessed be He, was unique and alone in his universe because there was nothing in his universe except for him". This is in accord with Rabbi Yochanan, but this is not in accord with Rabbi Chanina. Rabbi Yochanan said "on the second [day] the angels were created. See! It is written "He lays the beams of his upper chambers in the waters; he makes the clouds his chariot; he walks upon the wings of the wind (Psalm 104:3)" and it is written "he makes the winds his angels (Psalm 104:4)"". Rabbi Chanina said "on the fifth [day] the angels were created, as it is said: "and let fowl fly above the earth (Genesis 1:20)" and it is written "and with two [wings] it flies (Isaiah 6:2)"". Rabbi Lulyani the son of Tavrai in the name of Rabbi Yitzchak said: "Whether t is according to the opinion of Rabbi Chanina or according to the opinion of Rabbi Yochanan, everyone agrees that they were not created on the first day, so you cannot say that Michael stretched out the southern section of the firmament, and Gabriel the northern section and the Holy One, blessed be He, measured in the middle. Rather "I am Hashem, that makes all things; that stretched forth the heavens alone; that spread abroad the earth by Myself (meitti). [Read this as if] "who is with me? (mi itti) is written: "who was joined with me in my creation of the universe?""

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).

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

(1) 'And E-lohim said 'let's make Adam in our image, as our likeness' (Gen. 1:26) - Rabbi Yochanan opened with 'You hedge me before and behind; You lay Your hand upon me' (Ps. 139:5) and rabbi Yochanan said: 'if Adam had merits, he eats two worlds, as it's written 'You formed me before/achor and behind/kedem', and if not, he comes to receive judgment and accounting, as its written 'You lay Your hand upon me'. Said R. Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne [androginos], as it is said, “male and female He created them”. Said Rabbi Shmuel bar Nachman: In the hour when the Holy One created the first human, He created him double-faced [du-par’tsufin], and sawed him and made him backs, a back here and a back [t]here, as it is said, “Before/achor and behind/kedem You formed me” [Ps. 139:5]. They objected to him: But it says, “He took one of his ribs [tsale'otav]” [Gen. 2:21]! He said to them: [It means, one of] his sides [sit’rohi], just as you would say, “And for the side [tsela] of the Tabernacle [mishkan]” [Ex 26:20], which they translate [in Aramaic] “for the side [setar] of the mishkan”. Rabbi Tanchuma in the name of Rabbi Banayah, and Rabbi Berachyah in the name of R. Elazar said: 'In the time that the Holy One of Blessing created the First Human [Adam HaRishon], [as] a golem He created him and he was extended from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes did see my unformed substance [golmi], [and in Your book they were all written, even the days that were yet to be fashioned, when there was none of them.]” [Ps 139:16]. Rabbi Yehoshua bar Nechemiah and Rabbi Yehudah bar Simon said in Rabbi Elazar’s name said: He created him [Adam] filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back [achor / after, the place of sunset] and before [kedem/East] You formed me [tsartani / enclosed me]” [Ps 139:5]. From where [do we know that he extended] from North to South? As it’s said: “and from the edge of the heavens and until the edge of the heavens” [Deut. 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “You laid Your palm upon me” [Ps 139:5] and as you say "Your palm is far away from me" [Job 13:21]. Said Rabbi Eleazar: Achor means before the deeds of the first day, Kedem means after the deeds of the last day. This is [also] the opinion of Rabbi Eleazar, as Rabbi Eleazar said: "'Let the earth bring forth nefesh chayah [living soul] after its kind [cattle, and creeping thing, and beast of the earth after its kind.' And it was so.]" (Gen. 1:24) - this is the spirit of First Human [Adam HaRishon]. Said Rabbi Shime'on Ben Lakish: Achor means for the last [acharon] day, and Kedem means for the first day. This is the opinion of Rabbi Shime'on Ben Lakish, since Resh Lakish said: "And the spirit of God hovered above the surface" (Gen 1:2) - this is the spirit of King Mashiach, like you say: "And the spirit of Ad-nai shall rest upon him [the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Ad-nai]." (Isaiah 11:2) - if a human being merits, we say to him: 'you were created before the angels of service'; and if not we say to him: 'a fly was before you, a mosquito was before you, a worm was before you.' Said Rabbi Nachman: Achor means [after] all deeds, Kedem means [before] all punishments. Rabbi Shmuel said: even for praise the Human only came at the end, since it says "Praise y'all Ad-nai from the heavens" (Psalms 148:1) it says all the portion, then it says "Praise y'all Ad-nai from the earth" (Psalms 148:7) and says all the portion, and after that it says (Psalms 148:11) "Kings of the earth and all peoples" and "Young men and also maidens" (Psalms 148:12). Said Rabbi Simlai: just as his praise comes only after the animals, the wild animals and the birds; so too his covenant [brit] comes only after the animals, the wild animals and the birds. What is his [Simlai's] reasoning? It is written "And God said: 'Let the waters swarm with swarms of living creatures" (Genesis 1:20) and then "And God said: 'Let the earth bring forth the living creature after its kind" (Genesis 1:24) and then "And God created the Human in His own image" (Genesis 1:27).

THE CREATION AND WONDERS OF THE FIFTH DAY
ON the fifth day He caused the waters to bring forth abundantly all kinds of winged fowls, male and female, unclean and clean. By two signs are they declared to be clean, by the crop, and by the craw peeling off. Rabbi Eliezer said: (Another sign was) also by the projecting toe of the claw. Two kinds of birds have been chosen for the offering of a burnt sacrifice, namely, the turtle-dove and the young pigeon.

Our sages said: They bore twins. Others say: Six were formed in a single womb. Others say: twelve were born from one womb. And still other contend six hudred thousand. Those who believed that twins were born explained it by the words: Were fruitful and increased abundantly (Exod. 1:7). Those who contended that six were born based it on the words: Were fruitful and increased abundantly, and multiplied, and waxed exceedingly mighty (ibid.), that is, six. Those who say that twelve were born argue that the words in this verse are in plural form, thus making twelve in all. Those who said six hundred thousand did so because it is written about fishes: Let the waters swarm abundantly (Gen. 1:20), and here it is written: Increased abundantly.

Rabbi Eliezer said: Not only concerning the water does the Scripture say that "the waters should bring forth abundantly" (Gen. 1:20), but also concerning the birds which are compared with water, as it is said, "And the uproar of many peoples, which roar like the roaring of the seas" (Isa. 17:12), and just as the waters brought forth abundantly on the fifth day, likewise in the future will the nations of the world swarm in the fifth world, and they will fight one another to destroy (one another), as it is said, "And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity" (2 Chron. 15:6). What is written (immediately) afterwards? The Salvation of Israel (is mentioned), as it is said, "But be ye strong; and your hands shall not be slack" (2 Chron. 15:7).

Rabbi Mana said: Such creatures which have been created from the earth increase and multiply on the earth, and such which have been brought forth from the water increase and multiply in the water, except all kinds of winged birds, for their creation was || from the water, yet they increase and multiply on the earth, as it is said, "And let the fowl multiply in the earth" (Gen. 1:22). Such as were brought forth from the water increase and multiply by the egg; and such as were created from the earth increase and multiply by fœtus (i.e. living offspring).

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

(Exodus, Ibid.) ("too) awesome to praise": Not (only) in the present, but (also) of yore. Variantly: "awesome in praise": The measure of flesh and blood — A man's awe is more upon those who are distant from him than upon those who are near him. Not so, the Holy One Blessed be He. His awe is more upon those near to Him than upon those distant from Him, viz. (Leviticus 10:3) "Among those near to Me will I be sanctified", and (Psalms 50:3) "and those around Him were greatly shaken", and (Ibid. 89:8) "He is awesome upon all around Him", and (Ibid. 9) "O L rd, G d of hosts, who, like You, is mighty, O L rd? Your faith is (upon all) who surround You." The measure of flesh and blood — When one man works for another — plowing with him, sowing with him, weeding with him, hoeing with him — the other gives him a single coin and he goes on his way. Not so, the Holy One Blessed be He. If a man desires children, He gives him children, viz. (Psalms 127:3) "The inheritance of the L rd is children." If he desires wisdom, He gives it to him, viz. (Mishlei 2:6) "for the L rd gives wisdom." If he desires attainments, He gives them to him, viz. (I Chronicles 29:12) "Wealth and honor (come) from before You." The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) "In the beginning G d created the heavens, (and then) the earth." The measure of flesh and blood — he roofs (his chambers) with wood, earth, and stones. But the Holy One Blessed be He roofs His world with water, viz. (Psalms 104:3) "He roofs His upper (chambers) with water, etc." The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) "Let the waters bring forth swarms of living creatures, etc." The measure of flesh and blood — he cannot make a form from earth. But the Holy One Blessed be He does make a form from earth, viz. (Psalms 139:15) "I was wrought in secrecy, knit together in the recesses of the earth, etc." The measure of flesh and blood — When he comes to make a figure, he begins from the head or from one of the limbs, and then completes it. But the Holy One Blessed be He forms all as one, viz. (Jeremiah 10:16) "For He is the former of all." And it is written (I Samuel 2:2) "There is no rock ("tzur") like our G d" — There is no artist ("tzayar") like our G d. The measure of flesh and blood — he goes to an artisan and tells him: Make me a figure of my father, and he says: Let your father come and pose for me or bring me a likeness of him and I will do so. Not so, the Holy One Blessed be He. He gives a man a son from a drop of water — and it is like the likeness of his father!

(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. Let our master instruct us: When someone sees shooting stars and lightnings, what blessing does he say over them? Thus have our masters taught (in Ber. 9:2): OVER SHOOTING STARS, EARTHQUAKES, LIGHTNINGS, AND THUNDERS ONE SAYS: BLESSED BE THE ONE WHOSE POWER FILLS THE WORLD. Note that this is from the Mishnah. Where is it shown from Scripture? Where it is stated (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. And what is written in connection with it (in vs. 31)? MAY THE GLORY OF THE LORD BE FOREVER. Elijah, of blessed memory, asked Rav Mari:³¹See yBer. 9:3 (12c); M. Pss. 18:12; 104:25. Why do earthquakes come upon the world? He said to him: When the Holy One sees Israel not separating their tithes as they should, earthquakes come upon the world. Elijah, of blessed memory, said to him: Upon your life, that is the < apparent > reason for the phenomenon, but the root of the phenomenon is this: When the Holy One looks at his world and sees temples of star worship sitting upon their tells in safety, security, and serenity, while his Holy Temple is destroyed, at that time he wants to overthrow the world and shakes < it >. The Holy One said: All this quaking is for the sanctification of my name, as stated (in Is. 43:7): EVERY ONE THAT IS CALLED BY MY NAME [AND WHOM I HAVE CREATED FOR MY GLORY, I HAVE FORMED HIM, EVEN MADE HIM].³²Isaiah goes on to list the blind and the deaf as examples. Thus God is sanctified by all creation, even earthquakes. Also, through that for which I deserve to be praised, the nations provoke me to anger. One says: The LORD does such and so. Another says to worship the constellations. Another says: I serve the sun and its rays. Therefore, I bring earthquake into the world. Although the heavenly bodies did not sin, because people provoke me to anger through them, they (the heavenly bodies) are also stricken along with them. So it is stated (in Joel 3:4 [2:31]): THE SUN WILL BE CHANGED TO DARKNESS, AND THE MOON, TO BLOOD. And what concern do they have? To make known that no other god created my world along with me. You yourself know that it is so.³³See above, 1:1, and the notes there. R. Johanan said: The angels were created on the second day, as stated (in Gen. 1:6): LET THE FIRMAMENT BE IN THE MIDST OF THE WATERS. Another text (Ps. 104:3) says: WHO ROOFS HIS UPPER ROOMS IN THE WATERS. And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). Ergo, it says: The angels were created on the second day. R. Hanina said: The angels were created on the fifth day. Where is it shown? Where it is stated (in Gen. 1:20): AND LET THE FOWL FLY (ye'ofef) ABOVE THE EARTH. These are angels, as stated (in Is. 6:2): AND WITH TWO HE WOULD FLY (ye'ofef). Ergo, it says: They were created on the fifth day. Either according to the words of R. Johanan or according to the words of R. Hanina, you have learned this, that the angels were created only after the Holy One had created his world. Why so? It is simply that the Holy One said: If I create them at the beginning, people will say: They assisted me with my world. The Holy One said: I created my world by myself, as stated (in Is. 66:2): [AND] ALL THESE THINGS MY HAND HAS MADE. Where is it shown about the created beings of heaven and earth? {Where it is stated} [From what they have read on the matter] (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH….

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.

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

(I Kings 5:13 [4:33], cont.:) HE ALSO SPOKE WITH/CONCERNING ('al) THE CATTLE AND ON THE FOWL. Is it possible that <a person> would speak with cattle and with fowl? Rather <the passage is concerned with> why the cattle are permitted <as food> with <the cutting of> two organs⁸⁸Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with <the cutting of> one organ (i.e., the gullet or the windpipe).⁸⁹See Hul. 2:1; Hul. 27b. It is because cattle were created from the dry land, as stated (in Gen. 1:14): LET THE EARTH BRING FORTH THE LIVING CREATURES AFTER ITS KIND, CATTLE, CREEPING THINGS, AND THE BEAST OF THE EARTH AFTER ITS KIND. But in regard to fowl, one text says <they came> from the dry land, while another text says <they came> from the sea. <The text stating fowls came> from the dry land is what is written (in Gen. 2:19): SO FROM THE GROUND THE LORD GOD FORMED EVERY BEAST OF THE FIELD AND EVERY FOWL OF THE HEAVENS. The other text says (in Gen. 1:20): LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES AND THE FOWL FLYING ABOVE THE EARTH.⁹⁰This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said: They were created from the mud which is in the sea. R. Abbin said the name of R. Samuel [of Cappadocia]: The feet of the cock resemble the scaly skin⁹¹Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the nuna.⁹²A fish of the genus anthias.

(I Kings 5:13 [4:33]:) AND WITH/CONCERNING ('al) THE FISH. Is it possible that one would so speak? Solomon merely said: For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering? Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him: On what basis did you decide this? He said to them: From here (in Gen. 1:20): LET THE WATERS SWARM WITH LIVING CREATURES, AND LET THE FOWL FLY. Just as fowl require ritual slaughtering so do the fish require ritual slaughtering. He said to them (i.e., those standing by): Lay him down to receive lashes. He said to him: Shall a person who speaks the biblical word be lashed? He said to him: You did not decide well. He said to him: On what basis? He said to him: From here (in Numb. 11:22): ARE THERE ENOUGH FLOCKS AND HERDS TO SLAUGHTER FOR THEM? ARE THERE ENOUGH FISH IN THE SEA TO GATHER FOR THEM? The former require ritual slaughtering, while the latter <is taken> through gathering. He said to him: Give him your beating, for there is benefit in receiving lashes.

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

“He spoke of the trees, [from the cedar which is in Lebanon to the hyssop that emerges from the wall; he spoke of the animal, of the bird, of the creeping creatures, and of the fish]” (I Kings 5:13). Is it possible for a person to speak of the trees? It is rather that Solomon said: ‘Why is the leper purified by the tallest of the tall and the lowest of the low, with a cedar tree and a hyssop? It is because when a person elevates himself like a cedar, he is afflicted with leprosy, and when he lowers himself and demeans himself like the hyssop, which is low, he will ultimately be healed.’
Likewise, why is it that an animal is permitted with two signs¹³⁰When an animal is slaughtered, the knife must penetrate the majority of both the gullet and the windpipe. and a bird is permitted with one sign?¹³¹When a bird is slaughtered, the knife must penetrate the majority of either the gullet or the windpipe. It is because the animal is created from the dry land, and the bird from the sea, as bar Kappara said: The bird was created from the mud.¹³²Mud is a combination of dry land and water. Thus, a bird’s status is between that of an animal, which was created from the earth, and a fish, created from water. Similarly, its slaughter requires the middle ground between that of an animal, which requires the penetration of two passageways, and that of a fish, which does not require ritual slaughter at all. Rabbi Avin said in the name of Rabbi Shmuel Kapodkiya, that the legs of a chicken are similar to the scales of a fish.
“And of the creeping creatures,” he said: Why is one who traps or wounds [one of the] eight swarming creatures [mentioned] in the Torah on Shabbat liable,¹³³Liable for desecrating the Shabbat, which carries with it the death penalty or karet for intentional violation, and a sin-offering for unwitting violation. while for all the rest of the swarming creatures, repugnant creatures and creeping creatures, one is exempt? It is because they have skins. “And of the fish,” he said: Why is it that all animals, beasts, and birds require slaughter, and fish do not require slaughter? It is from this verse: “Will flocks and herds be slaughtered?” (Numbers 11:22), while regarding fish, only gathering is written.¹³⁴The entire verse states: “Will flocks and herds be slaughtered for them and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?”
Yaakov, from the village of Nevurya, issued a ruling in Tyre that fish require slaughtering. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “Let the water swarm with swarms of the living and let birds fly” (Genesis 1:20). Just as a bird requires slaughter, so too, fish require slaughter.’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ [Yaakov] said: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said to him: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: “From where [do you derive this]?’ [Rabbi Ḥagai] said to him: ‘From here: “Will flocks and herds be slaughtered for them [and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?]” (Numbers 11:22) – these with slaughter and these with gathering.’ [Yaakov] said: ‘Flog your floggings, as it is good for internalization.’