מדרש אויף בראשית 2:24

... 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)

(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived.³¹Numb. R. 23:13. Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers³²stelai; Lat.: stelae. directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”

“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16).
“The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1).³⁶One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her. “From every tree of the garden you may eat” – He commanded him regarding theft.³⁷God informed Adam that all the trees were permitted to him only because they were not someone else’s private property.
The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’³⁸“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice. Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.”³⁹Elohim can mean either “judges” or “God.” From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]”⁴⁰This can be translated: “When it is food, you may eat it.” – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal.
“But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17).
“You shall die [mot tamut]” – death for Adam, death for Eve;⁴¹The double expression mot tamut alludes to two deaths. death for him, death for his descendants.