Мидраш к Берешит 2:7

(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef),¹Horef also means “winter.” Buber notes here that in the following simile, the infant in the womb is being protected in the womb as the winter rain protects the soil. when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.”²Tanh., Lev. 8:11; PRK 9:6. Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam.³Cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6. R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’”⁴Ber. 61a; ‘Eruv. 18a. Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”

“Sapping my strength,” Rabbi Tanḥum ben Rabbi Yirmeya said: There are four matters that exhaust a person’s strength, and they are: Fasting, the road, iniquity, and the kingdom of Babylon. Fasting, as it is written: “My knees are weak from fasting” (Psalms 109:24). The road, as it is written: “Along the way He has weakened my strength” (Psalms 102:24). Iniquity, as it is written: “In my iniquity, my strength has failed” (Psalms 31:11). Kingdom, as it is written: “Judah said: The strength of the bearer is failing, and the dirt is abundant; we cannot build the wall” (Nehemiah 4:4).¹⁶⁴They could not rebuild the walls of Jerusalem due to their enemies. The kingdom of Babylon is representative of oppressive enemies.
“The Lord delivered me into the hands of those against whom I cannot stand.” The Rabbis say: This is a bad wife who has a costly marriage contract.
Rav Huna said: “The man became a living soul” (Genesis 2:7). He rendered him a slave bound to himself. If he does not exert himself, he does not eat. That is the opinion of Rabbi Ḥanina, as Rabbi Ḥanina said: “The Lord delivered me into the hands of those against whom I cannot stand.” “Into the hands of those against whom I cannot stand”—if I do not exert myself during the day, at night, “I cannot stand.”

(Gen. 2, 7) Then said his sister to Pharaoh's daughter: "Shall I go and call thee a nurse of the Hebrew women that she may nurse the child for thee? Why did she emphasize a Hebrew nurse? From this it may be inferred that Moses was given to be nursed by many Egyptian women, but he refused to be nursed; the Holy One, praised be He, said: Shall an unclean thing nurse the mouth that is destined to speak with Me?" And this is the nearing of the passage (Is. 23, 9) Whom shall he teach knowledge? And whom shall he give to understand doctrine? Those that are weaned from the milk, those that are taken from the breasts; i.e., unto whom did the Lord teach knowledge? and to whom did He grant the understanding of doctrines? To him that weaned from the milk and that was taken from the breasts [from the Egyptians]. And Pharaoh's daughter said unto her, 'Go;' and the maiden went. Said R. Elazar: "From this it may be inferred that she went quickly as a maiden." R. Samuel b. Nachmeni said: "This means that she concealed her words by not telling [Pharaoh's daughter] that she was his sister and that she was going to call her mother." (Ib., ib. 9) And Pharaoh's daughter said unto her, 'Take this child away.' Said R. Chama b. Chanina: "She prophesied but did know what she was prophesising. Helichi means take what belongs to thee." (Ib.) And I will give thee thy wages. Said R. Chama b. R. Chanina: "It is not sufficient for the righteous that their lost things are returned to them, but they are even paid for them, as it is said. And I will give thee thy wages."

Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam.⁴Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6. [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE.⁵Ber. 61a; ‘Eruv. 18a. Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

One time I was walking on the way. A man found me, and went with me on the way of mitzvot, and he had mikra (ie: written law) but no mishnah (ie: oral law). And he said to me, "Rabbi, mikra was given to us from Mount Sinai. Mishnah was not given to us from Mount Sinai." And I said to him, "My son, mikra and mishnah were both of them said from the mouth of God." And what is the difference between mikra and mishnah? Rather he told him a parable: To what is this matter similar? To a human king (lit: a king of flesh and blood) who had two servants, and he loved them with a great love. And he gave to one a kab (a measure) of wheat and to the other kab of wheat. And he also gave to each one of them a bundle of flax. The wise one of them took the flax and wove a beautiful cloth, and took the wheat and made it into fine flour, and sifted it, and ground it, and kneaded it, and baked it, and set it on the table, and spread the beautiful cloth over it, and left it there until the king should come. And the fool of them did nothing. After some time the king came into his house, and said to them, to his two servants, "My sons, bring to me what I gave you." One of them brought out the bread of fine flour, on the table, with the beautiful cloth spread over it. And the other of them brought out the wheat in a pile and the bundle of flax upon it. Woe for that shame! Woe for that disgrace! Which one is more favored? You must admit it is the one who brought out the bread on the table with the beautiful cloth spread over it.

And God said: Let us make man in our image, after our likeness, and God created man in his own image, and the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a being, living and speaking.

The Caesar said to Rabban Gamaliel: "He who created the mountains has not created the wind, and He who created the wind did not create the mountain, for it is written (Amos 4, 13) He that formed the mountains and created the wind." And he answered: "If so, then concerning a man, of whom it reads (Gen. 1, 27) And God created, and (Ib. 2, 7) Arid the Lord God formed, should also mean that he who has formed has not created, and vice versa. There is in the human body one span square, in which two holes are to be found — [one in the nose and one in the ear]. Will you then say that he who created one of them did not create the other, for it is said (Ps. 94, 9) He that hath planted the ear, shall He not hear? Or he that hath formed the eye, shall He not see?" And the Min said: "Yea, I am of this opinion." "How is it," rejoined Gamaliel, "that when death comes, are then both creators agreed, [to kill their creation together]?" A magician said to Rabban Gamaliel: "Thy upper half belongs to Ormuzd, thy lower half to Ahriman." "If this be so," answered he, "why does Ahriman allow Ormuzd to let the water pass through his dominion, to the ground?"

(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?²³Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,²⁴Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin²⁵Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”²⁶Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign²⁷Gk.: semeion. for him.²⁸Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].²⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.³⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.³¹Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.³²Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict³³Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws³⁴Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.³⁵Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”³⁶The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.³⁷Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

If this was so, why did not Rebecca’s sight become weak? R. Abahu stated: This may be compared to a person carrying utensils made of bone and earthenware. If he should strike the bone utensils against each other, they do not shatter, but if he should strike the bone and earthenware utensils against each other, the earthenware utensils will crumble. Similarly, when Rebecca and Esau’s wives, who like herself were made of bone,⁷Since she was created from Adam’s rib, she was of bone and therefore remained unaffected. came into contact with each other, she was unaffected by them, but Isaac, who was made of the dust of the earth, as it is said: And God created man from the dust of the earth (Gen. 2:7), was quickly affected. Hence, His eyes were dim.

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)

Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH. It is written (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE.³³Tanh., Gen. 2:7. The righteous one of the world (i.e., God) even understands the soul of his cattle, even when he is angry. The characteristics the Holy One are not like flesh-and-blood character. In the case of flesh-and-blood character, when the province revolts against < the king >, he sends his legions³⁴Lat.: legiones. and destroys it. So he treats the good and the evil equally as one, as there is no one present to say: Such and such a person is blameless. Leave him alone. Instead one kills them all. But the Holy One is not like that. Rather, when the whole generation was provoking him, so that he was angry with them, and when only a single righteous one was present, he saved him. Thus it says (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. So also it says (in Nahum 1:7): THE LORD IS GOOD, A STRONGHOLD IN THE DAY OF TROUBLE; AND HE KNOWS THOSE SEEKING REFUGE IN HIM. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. These < wicked > are the generation of the flood, since they were cruel. Our masters have said: When the Holy One caused the deep to arise and they saw the fountains rising up over them, what did they do? They had a lot of children. So each and every one, taking his child, set him on the deep; but the waters prevailed. Thus it says: BUT THE COMPASSION OF THE WICKED IS CRUEL. [And where is it shown that they did this?] Where Job said so (in Job 24:20): COMPASSION FORSAKES HIM; THE WORM SWEETLY FEEDS ON HIM; IT SHALL NO LONGER BE REMEMBERED, < i.e., > the compassion of the one whose children they were.³⁵The usual interpretation of the verse renders rhm as “womb” rather than “compassion” and understands “him” as what is no longer remembered, but this translation makes more sense in the present context. What did the Holy One do to them? He brought a flood down upon them from above and destroyed them. Thus it is stated (ibid., cont.): AND UNRIGHTEOUSNESS IS DESTROYED AS A TREE. R. Berekhyah said: They were more than solid enough, and they had < physical > height (rt.: QWM). Thus, if he had not punished them from above, the waters would not have overcome them. Thus Job has said (in Job 22:20): SURELY OUR ADVERSARIES (rt.: QWM) WERE DESTROYED, AND FIRE HAS CONSUMED THEIR REMNANT. How so? When the Holy One saw that they had not died in the ocean depths below, he brought down fire upon them from above, which burned them up. Thus it is stated (ibid.): SURELY OUR ADVERSARIES WERE DESTROYED, < AND FIRE CONSUMED THEIR REMNANT >. Moreover, the fowl, the cattle, and the wild animals turned on them and they diminished their numbers, as stated (in Gen. 7:21): AND ALL FLESH WAS DIMINISHED IN NUMBER…. When they themselves saw that they were lost, they sought to overturn the ark. What did the Holy One do? He surrounded the ark with lionesses, which ate them, as stated (in Gen. 7:16): AND THE LORD SHUT < HIM > IN. What is the meaning of SHUT IN (rt.: SGR). < Its meaning is > like that used in the context (of Dan. 6:23 [22]): MY GOD SENT THE³⁶The Masoretic Text reads HIS. ANGEL WHO SHUT (rt.: SGR) THE LIONS' MOUTHS.

“I turned to behold wisdom, debauchery, and folly, as who is the person who would come after the king, to that which they have already done” (Ecclesiastes 2:12).
“I turned [ufaniti] to behold wisdom” – [the word] ufaniti [should be read] ufiniti, I emptied, like this bowl that is filled at times and spilled at times. So, Solomon studied Torah at times, and at times forgot it.
“To behold wisdom, debauchery, and folly” – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa says: “Debauchery” – this is debauchery of the kingdom;³³This is a critique of the behavior of government officials. “folly” – this is heavy-handedness.³⁴They impose harsh taxes on the foolish masses. Rabbi Simon says: “Debauchery” – this is debauchery of heresy; “folly” – this is foolishness.
“As who is the person who would come after the king…” – if a person were to say to you: ‘I am able to ascertain the foundations of the world,’ say to him: ‘You are unable [to ascertain the considerations] of a king of flesh and blood, but [the considerations] of the King, king of kings, the Holy One blessed be He, you are able [to ascertain]?’ Rabbi Naḥman said two [parables]: This is analogous to a field of reeds into which a person is unable to enter. What did one clever person do? He cut and entered, cut and entered through the cut area and emerged through the cut area.³⁵Each wise person, in his area of expertise, paves the way for everyone else to follow. Rabbi Naḥman said [another parable]: This is analogous to a large palace with multiple entrances. Everyone who entered it would lose his way. There was one clever person who took a skein of reed grass and tied it opposite the entrance.³⁶He unraveled the skein as he continued into the palace and in that way, found his way out. Everyone entered by means of the skein and exited by means of the skein.
Rabbi Shimon ben Yoḥai said: To what is this matter analogous? It is to a king of flesh and blood who built a palace. All the passersby entered it and said: Were its columns higher, it would be beautiful. Were its walls higher, it would be beautiful. Were its ceiling higher, it would be beautiful.³⁷It is appropriate for people to critique a palace built by people. Shall a person come and say: If I had three hands, three eyes, three ears, or three feet I would be beautiful? The verse states: “[As who is the person who would come after the king,] to that which they have already done [asuhu].” It is not written here asahu,³⁸Singular but rather, asuhu.³⁹Plural It is, as it were, that the Holy One blessed be He and His court did it. They were counted on each and every one of your limbs and established you in accordance with what is best for you.⁴⁰God, as it were, consulted the members of His heavenly court and acted based on a vote of its members. If you say there are two authorities, is it not already stated: “He made you and established you” (Deuteronomy 32:6)?
Rabbi Levi bar Ḥaita said: [When] a king of flesh and blood builds a palace, if he places its drainpipe at its entrance, it is neither beautiful nor worthy, but the Holy One blessed be He created man and placed his drainpipe at his entrance. What is it? It is his nose, and it is his beauty and his worth.⁴¹The nose contributes significantly to each person’s distinctive appearance. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed man” (Genesis 2:7); why does the verse state: “That He formed” (Genesis 2:8)? Rather, the Rock (haTzur) is a beautiful sculptor [tzayar]. As it were, He takes pride in His world and says: See the creation that I created and the sculpture that I sculpted.
And Rabbi Yitzḥak bar Maryon said: “This is the chronology of the heavens and the earth when they were created [behibare’am]” (Genesis 2:4) – He created them [hu bera’am], He praises them; who denigrates them? If their Creator praises them, who finds fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “This is the chronology of the heavens and the earth [when they were created, on the day that the Lord God made the earth and the heavens]” (Genesis 2:4). Rabbi Pinḥas said in the name of Rabbi Levi: Behibare’am, He created them with the letter heh [beheh bera’am].⁴²The letter heh is the easiest to pronounce, indicating that there was no exertion on the part of the Creator.

(Lev. 4:2:) WHEN A SOUL SINS BY MISTAKE. Is it the soul that sins? The Scripture verse (Eccl. 3:16) says: TO THE PLACE OF JUSTICE (tsedeq), THITHER <CAME> WICKEDNESS. THE PLACE is <the source of> the soul, which has been given out of righteousness (tsedeq), <i.e.> out of a place where there is no iniquity or sin.⁴²Tanh., Lev. 1:6; Exod. R. 4:1. <When> it does sins, the Scripture verse (Lev. 4:2) cries out in surprise: WHEN A SOUL SINS BY MISTAKE?! (Eccl. 3:16:) TO THE PLACE OF JUSTICE (tsedeq), THITHER <CAME> WICKEDNESS. To what is the matter comparable? To two children of Adam who sinned against the king. One was a country bumpkin, and one a person from the palace.⁴³Lat.: palatium; Gk.: palation. <When> he saw that both of them had committed a single offense, he released the country bumpkin but rendered a <guilty> verdict⁴⁴Gk.: apophasis. against the person from the palace. His palace people said to him: Both of them committed a single offense; <yet> you released the country bumpkin <and> gave a verdict against the person from the palace. He said to them: I released the country bumpkin because he did not know the laws⁴⁵Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are. Now for the one close to me who sinned, [what verdict] will be pronounced against him? So also the body is a country bumpkin. (Gen. 2:7:) THE LORD FORMED THE HUMAN [OUT OF DUST FROM THE GROUND]. But the soul is a palace person from above. (Ibid., cont.:) AND BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.⁴⁶Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned. (Ezek. 18:20:) THE SOUL THAT SINS SHALL DIE. Therefore the scripture verse (Lev. 4:2) cries out in surprise: WHEN A SOUL SINS BY MISTAKE <AGAINST ANY OF THE LORD'S COMMANDMENTS >! What is the significance of BY MISTAKE (rt.: ShGG) AGAINST ANY OF THE LORD'S COMMANDMENTS? <It is> to teach you that, when anyone sins BY MISTAKE, [it is as if] one transgresses against THE LORD'S COMMANDMENTS. And so it says (in Numb. 15:22): AND WHEN YOU SIN UNINTENTIONALLY (rt.: ShGG) AND DO NOT FULFILL ALL THESE COMMANDMENTS….⁴⁷The next verses explain how atonement is made. [So also David has said (in Ps. 19:13–14 [12–13]): WHO CAN DISCERN MISTAKES? CLEANSE ME FROM HIDDEN FAULTS]. ALSO RESTRAIN YOUR SERVANT FROM WILLFUL SINS…, AND I SHALL BE CLEAN OF GREAT TRANSGRESSION, <i.e.> from the great sin which I have committed. But if you do so act (Ps. 19:15 [14]:), LET THE WORDS OF MY MOUTH <AND THE MEDITATIONS OF MY HEART> BE ACCEPTABLE <BEFORE YOU>. From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said: A mistake in study is accounted as willful sin. It is therefore written (in Lev. 4:2:) WHEN A SOUL SINS. <It is> because it is from above that "a person (adam)" is not written here.

The Holy One, blessed be He, spake to the Torah: "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds ! The man whom Thou wouldst create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.

The day had twelve hours; in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, in the fifth (hour) he stood on his feet, in the sixth (hour) he called the (animals by their) names, in the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four, in the tenth (hour) they transgressed His commandment, in the eleventh (hour) they were judged, in the twelfth (hour) they were driven forth, as it is said, "So he drove out the man" (Gen. 3:24).

And He formed the lumps of the dust of the first man into a mass in a clean place, (it was) on the navel of the earth. He shaped him and prepared him, but breath and soul were not in him. What did the Holy One, blessed be He, do? He breathed with the breath of the soul of His mouth, and a soul was cast into him, as it is said, "And he breathed into his nostrils the breath of life" (Gen. 2:7).

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.

Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean?⁵⁶Tanh., Lev. 3:8. Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic).⁵⁷Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.” He was unable to remain obedient to the command for a single day. How < did his disobedience happen >?⁵⁸Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?” R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation.⁵⁹PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!⁶⁰Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]

... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].

Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him.

... dirt from the ground / afar min ha’adamah,[ explains]: ‘Afar’—male, ‘adamah’—female...

... ‘And He blew into his nostrils’—This teaches that He stood him up as a golem stretching from earth to the firmament and then threw breath/n’shamah into him.

By five names is the soul/nefesh called: nefesh, ru’ach, n’shamah, chayah (living one), y’chidah (unique one). Nefesh – this is the blood . . . Ru’ach – for she rises and falls, [as in:] “Who knows if the ru’ach of human beings goes upward?” [Ec 3:21]. N’shamah – this is the visage/character/ofah. . . Chayah – that all the limbs die and (i.e., unless) she lives in the body. Y’chidah – that all the limbs are two by two [but] she is singular in the body.

“…seventy shekels according to the holy shekel…” (Numbers 7:13) Seventy in parallel to the seventy nations which descended from him (from Adam). Another explanation. Why seventy? In parallel to the seventy verses from the beginning of the book of Genesis to the curse of the snake. R’ Pichas said: there are two enemies who were not cursed until seventy verses had been completed about them – the snake and Haman the wicked. Regarding the snake, from “In the beginning…” (Genesis 1:1) until “…cursed be you more than all the cattle…” (Genesis 3:14) is seventy verses. Regarding Haman, from “After these events, King Ahasuerus promoted Haman…” (Esther 3:1) until “And they hanged Haman…” (Esther 7:10) is seventy verses. For the purpose of seventy he was hanged on fifty (cubits of wood). Another explanation. In parallel to the seventy holy names from ‘In the beginning’ until the story of the snake. And if you say there is one more (than seventy) “…and you will be like gods…” (Genesis 3:5) is not a holy name. Another explanation. In parallel to the seventy years before Terach gave birth to Avraham, as it says “And Terach lived seventy years…” (Genesis 11:26) Two people lived in two generations for seventy years. Kenan in the first generation, “And Kenan lived seventy years…” (Genesis 5:12) and Terach in the second generation. Another explanation. Parallel to the seventy days which they wept over Yaakov the pious, as it says “…and the Egyptians wept over him for seventy days.” (Genesis 50:3) Another explanation. Parallel to the seventy days of goodness which the Holy One gave to Israel – seven days of Passover, eight days of Sukkot, Rosh HaShanah, Yom Kippur, Shavuot and the fifty two days of Shabbat in the solar year make seventy. Another explanation. Parallel to the seventy names of the Holy One, the seventy names of Israel, the seventy names of the Torah, the seventy names of Jerusalem. Another explanation. Parallel to the seventy years that Adam took away from his life and gave to David ben Yishai. It was fit that he live for a thousand years, as it says “…for on the day that you eat thereof, you shall surely die.” (Genesis 2:17) And a day to the Holy One is a thousand years, as it says “For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.” (Psalms 90:4)

“I hated life, because the actions performed under the sun were distressing to me; as everything is vanity and herding wind” (Ecclesiastes 2:17).
“I hated life” – Imikanteron wrote to Emperor Hadrian. He said to him: If it is the circumcised that you hate, there are the Ishmaelites. If it is those who observe Shabbat that you hate, there are the Cuthites.⁵⁵The Ishmaelites would practice circumcision and the Cuthites would observe Shabbat. Rather, it is only this nation alone that you hate; its God will exact retribution against that man.⁵⁶This is a reference to Hadrian. Hadrian declared that whoever did so⁵⁷Whoever had written the letter, which apparently had not been signed. should reveal himself to the king because the king wants to give him something. One person went and revealed himself.⁵⁸There was concern that if no one identified himself as the writer of the letter, the emperor would punish the entire community. Therefore, one person identified himself as the writer of the letter even though he was not the real author (Midrash HaMevo’ar). He [Hadrian] said: ‘Behead him.’ [Hadrian then] said to him: ‘Why did you say so?’⁵⁹Why did you accuse me of baseless hatred. He said: ‘It is because you are relieving this man from three severe pains.’⁶⁰The man said this about himself, and thereby explained why he was not afraid to die. [Hadrian] said to him: ‘What are they?’ He said to him: ‘This man’s soul wants to eat with him morning and evening, and he does not have anything to give it, and likewise regarding his wife and likewise regarding his sons.’⁶¹In other words, the man said he did not have enough food to eat, for himself or for his family. Hadrian said: ‘Since he is living a bad life, let him go.’ [The man] recited about himself: “I hated life.”
There was an incident involving a certain glutton, who toiled all the six days of labor [each week] throughout the year, but on Shabbat he had nothing to eat. What did he do? One time he donned his finest garments, climbed to the roof, fell, and died. He recited about himself: “I hated life.”
They came and told Rabbi Hoshaya: Your judges are drinking wine in the marketplace, but he never saw them do so.⁶²Therefore, he did not believe the report. Once, he went out and found his judges drinking wine in the marketplace. He recited about himself: “I hated life,” and he died in peace.⁶³Once he saw his judges acting in such an improper manner, he no longer wanted to live. His wish was granted and he then died a peaceful death. Alternatively, the midrash is emphasizing that unlike the glutton in the previous story, Rabbi Hoshaya did not commit suicide despite his anguish (Rabbi David Luria). Rabbi Huna said: “Man became a living soul” (Genesis 2:7), and He rendered him a slave to himself, for if he does not toil he will not eat. This is consistent with the opinion of Rabbi Huna, as Rabbi Huna said: “The Lord delivered me into the hands of [bidei]⁶⁴This term is expounded as though it said biyadi, “into my hand,” which is spelled the same way in Hebrew. Thus, the verse is interpreted to mean that one is a slave in the sense that he must work in order to sustain himself. those against whom I am not able to stand” (Lamentations 1:14); if one does not toil during the day, he will be unable to withstand the night.

(Gen. 3:24, cont.:) TO KEEP THE WAY [TO THE TREE OF LIFE. R. Samuel bar Nahman said: TO KEEP THE WAY] comes before THE TREE OF LIFE. The Holy One said to < Adam >: I put you in the Garden of Eden so that you would labor in the Torah⁷⁵PRE 12. and eat from the tree of life; but now that you have sinned, what are you doing here? Get out! So he drove out the human. The Holy One said to him: You should have uttered songs before me about how I created you and about what I did with you, but you did not speak. Here I was talking to myself, as stated (in Is. 5:1): LET ME SING TO MY BELOVED….⁷⁶In the biblical context both the singer and the beloved are God. What did the Holy One do? He drove him from this world, as stated (in Job 14:19): ITS TORRENTS WASH AWAY THE DUST OF THE EARTH.⁷⁷According to Gen. 2:7; 3:19, Adam is dust. R. Simon said: Even the first Adam was washed away in water.⁷⁸Cf. Gen. R. 28:3. R. Simeon ben Judah the man of Kefar 'Akko said in the name of R. Simeon ben Johay: The radiance of the first Adam's face was unchanged, and < its > lights were not eclipsed until the Sabbath ended; for when he had judged him, he kept the Sabbath holy. Therefore, he utters (according to Ps. 92:1): A PSALM, A SONG FOR THE SABBATH DAY.⁷⁹Cf. Gen. R. 22:13. You find that when Cain killed Abel, the Holy One appeared to him and said to him (in Gen. 4:9): WHERE IS YOUR BROTHER ABEL? He sought to deceive the one above. The Holy One said to him (in Gen. 4:10): WHAT HAVE YOU DONE? YOUR BROTHER'S BLOOD CRIES OUT UNTO ME. When Cain heard < that >, he began to make a fraudulent repentance, as stated (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. He said to him: Sovereign of the World, since you bear with the heavenly and the earthly ones, can you not bear my sin?

... Jeremiah said: when I was coming up to Jerusalem, I lifted up my eyes and saw a woman sitting on the mountaintop, her clothes were black and her hair unkempt. She cried: I am seeking who will comfort me! And I cried: I am seeking who will comfort me! I came near and spoke with her, and I said to her: if you are a woman, then speak with me. If you are a spirit, then go away from me. She answered and said to me: Do you not recognize me? I am the one who had seven children. Their father went away to a land across the sea and as I was going up to cry for him, a prophet said to me ‘the house collapsed on your seven children and killed them.’ I do not know for whom I am crying and for whom my hair is unkempt.I answered and said to her: you are no better than my mother Zion, who was made a pasture for the beasts of the field. She answered and said to me: I am your mother Zion, I am she – the mother of seven, so it is written “She who bore seven has been cut off…” (Jeremiah 15:9) Jeremiah said to her: the blows you have received are like those of Job. Job’s sons and daughters were taken from him, your sons and daughters were taken from you. From Job I took his silver and gold, from you I have taken your silver and gold. I cast Job into the trash heap, you I have made into a heap of trash. And just as I came back and consoled Job, so too in the future I will return and console you. I doubled Job’s sons and daughters, and in the future I will double your sons and daughters. I doubled Job’s gold and silver, and in the future I will do so for you. I shook the trash from Job, and of you it is said “Shake yourselves from the dust, arise, sit down, O Jerusalem…” (Isaiah 52:2) Flesh and blood built you and flesh and blood destroyed you. But In the time to come I will build you, because thus it is written “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) Amen! May the Holy One fulfill what is written about us speedily and in our day “And the redeemed of Zion shall return, and they shall come to Zion with song, with joy of days of yore shall be upon their heads; they shall achieve gladness and joy, and sadness and sighing shall flee.” (Isaiah 35:10)

All the seven days of mourning the soul goeth forth and returneth from its (former) home to its sepulchral abode, and from its sepulchral abode to its (former) home. After the seven days of mourning the body || begins to breed worms, and it decays and returns to the dust, as it originally was, as it is said, "And the dust returns to the earth as it was" (Eccles. 12:7). The soul goes forth and returns to the place whence it was given, from heaven, as it is said, "And the soul returns unto God who gave it" (ibid.). And whence do we learn that the soul has been given from heaven? Come and see. When the Holy One, blessed be He, formed man, he did not have in him the spirit. What did the Holy One, blessed be He, do? He breathed with the spirit of the breath of His mouth, and cast a soul into him, as it is said, "And he breathed into his nostrils the breath of life" (Gen. 2:7).

(Devarim 32:4) "The rock (hatzur), perfect is His work": "hatzur" — "hatzayar" (the artist). He formed the world and formed the man in it, viz. (Bereshith 2:7) "And the L-rd G-d formed the man."