וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
A terra era <span class="x" onmousemove="Show('perush','Como escrevera R. Sa’adia Gaon: comparava-se a um abismo. Ou seja: poder-se-ía dizer que havia a idéia da formação da Terra, mas ainda não havia ela vindo a existir no plano material. Assim, percebe-se que a água foi criada primeiramente, e somente depois a Terra. Mas, esta forma de pensar é enganosa, pois o uso dos verbos em hebraico neste caso não deixam esta possibilidade, e escreve sobre isto r. Sa’dia em sua exegese sobre o Sêfer Ietsirá, no prefácio. É uma forma de dizer que o ar e a água estavam relacionadas aos céus e à terra na criação, havendo sido criada com eles em conjunto, mas que não se ligavam completamente as partículas que compõm o planeta, estando envolvidos em água e ar. Quer dizer: tudo estava um no outro.');" onmouseout="Hide('perush');">sem forma e vazia</span>; e havia trevas sobre a face do abismo, mas o <span class="x" onmousemove="Show('perush','Mais propriamente: ventos da parte de Deus pairavam... Deus, sendo Incorpóreo e Ilimitado, não dispõe de espírito como os seres criados. Em determinados casos, o hebraico usa o termo em singular referindo-se a plural.');" onmouseout="Hide('perush');">Espírito de Deus</span> pairava sobre a face das águas.<span class="x" onmousemove="Show('perush','sobre as teses acerca da existência do mundo, e as razões pelas quais cremos nós os hebreus na criação a partir do nada (ex nihil).');" onmouseout="Hide('perush');">(*)</span>
Jerusalem Talmud Chagigah
“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching: Originally the world was water in water. What is the reason? God’s wind was hovering over the water. Then He turned it into snow, He throws his ice like small breads. Then He turned it into land, for He will tell the snow, be land. And the land stands on water, to Him Who spreads the earth over the water. And the water stands on mountains, on mountains shall the water stand. And the mountains stand on wind, behold the Maker of mountains and Creator of wind. And the wind depends on storm, the wind storm executes His word. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms.
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Jerusalem Talmud Chagigah
The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. {A parable} of a king who made a chair. After he had made it he made its footstool: the Heavens are My throne and the Earth My footstool. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands. Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was, it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights. According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem. According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce. According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
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