Talmud do Wyjścia 24:11

Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous.
How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.”
What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God.
(And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.)
Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all.
Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.”
(On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.”
On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six.¹This is according to the tradition that each son was born with a twin girl who would become his wife. On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months.
When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves,²Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a. and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.”
The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].”
At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?”
At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed.
When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.”
Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.”
And it says (Exodus 15:19), “The Eternal will reign forever and ever.”

BARAITHA.¹⁵K 17. R. Aḥai b. Josiah said: He who gazes¹⁶In K ‘he who diverts his mind with’. at women will eventually come within the power of sin, and he who diverts himself from sin and does not commit it, though he be an Israelite, is worthy to offer a burnt-offering on the altar as did the High Priest; as it is stated, And he sent the young men of the children of Israel, who offered burnt-offerings. And whoever makes himself indolent so as not to sin and does not commit it will be sustained by the lustre of the Divine Presence, as it is stated, And they beheld God and did eat and drink.
GEMARA. The question was asked: In the Baraitha is the word to be read ‘aẓel (‘indolent’) or ’eẓel (‘next to’)? We have learnt: Come and hear: [It is stated,] And upon the nobles [’aẓilë] of the children of Israel He laid not His hand.¹⁷Ex. 24, 11. Whence can you infer that this word ’aẓilë has a pure connotation? For it is written, And I will take of the spirit which is upon thee, and will put it upon them.¹⁸Num. 11, 17. The Heb. for take is the root ’aẓal, so the conclusion arrived at is that the reading in the Baraitha must be ’eẓel, and they who are tempted by sin but desist earn as a reward the outpouring of the Divine Spirit upon them. The Midrash Agadah (ed. Buber, p. 101) defines the verb in Num. by another meaning ‘separate from’, so giving it here the sense of ‘keeping away from’.
It has been taught:¹⁹Ber. 17a (Sonc. ed., p. 102). In the World to Come there is neither eating, drinking nor procreation, but the righteous sit with crowns on their heads and are sustained by the lustre of the Divine Presence, as it is stated, And they beheld God and did eat and drink. An objection was raised: [It is stated,] May he be as a rich cornfield in the land upon the top of the mountains.²⁰Ps. 72, 16, which indicates that the righteous will enjoy prosperity in the World to Come. [The Sages] said:²¹Keth. 111b (Sonc. ed., p. 721). The World to Come is not like this world. In this world there is the trouble to tread and gather [the grapes] but in the World to Come the Holy One, blessed be He, will bring a wind from His treasury and cause it to blow upon [the trees] so that they will let [their fruit] fall to the ground; a man will go into the field and bring back from it an abundance of its fruits for his own sustenance and that of his household. But should you think that [the reality is] as was taught, of what use is sustenance to them?²²This Rabbinic quotation contradicts the preceding, which taught that there is no eating in the World to Come. It is further written, The woman with child and her that travaileth with child together:²³Jer. 31, 7; in A.J. verse 8. woman is destined to bear a child every day. This is a conclusion to be deduced by arguing from the less to the great from the instance of poultry.²⁴Shab. 30b (Sonc. ed., pp. 137f.) referring to the World to Come; one of Rabban Gamaliel’s hyperbolical statements. This contradicts the teaching that there is no procreation in the World to Come. There is no contradiction; one statement refers to the time before the Resurrection and the other to the Messianic era.²⁵On the meaning of ‘the World to Come’, cf. Sanh., Sonc. ed., p. 601, n. 3. Here ‘the world is contrasted with the future change whereas generally it is contrasted with the World to Come. Perhaps here the phrase means, the world under present conditions’ (Shab. p. 138, n. 3, in the Sonc. ed.). [On the subject, cf. G. F. Moore, Judaism, II, pp. 317ff.]

⁹⁸Babli 44b, Midrash Hazita (Shir rabba) 3(17) on 3:9, Num. rabba 12. There are seven kinds of gold: good gold ⁹⁹Gen.2:12., pure gold¹⁰⁰Ex. 24:11,24; 25:17,32,36,37; 37:2,6, closed gold¹⁰¹IK. 7:50., Mufaz gold¹⁰²Dan. 10:5., refined gold¹⁰³“Refined” is found in the Bible only applied to silver, see the Halakhah., drawn gold¹⁰⁴1K. 10:10, 17, 2Chr. 9:15, 16., Parwayim gold¹⁰⁵2Chr. 3:6..