תּלמוד אויף בראשית 1:14

⁹⁷Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions. 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 earth⁹⁸Gen. 1:1.. {A parable} of a king who made a chair. After he had made it he made its footstool⁹⁹Greek ‘υποπόδιον.: the Heavens are My throne and the Earth My footstool¹⁰⁰Is. 66:1.. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven¹⁰¹Gen. 2:4. {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 Heavens¹⁰²Is. 48:13.. 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 hands¹⁰³Ps. 102:26.. 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 was¹⁰⁴Gen. 1:2., 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 lights¹⁰⁵Gen. 1:14.. 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 teem¹⁰⁶Gen. 1:20.. 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 produce¹⁰⁷Gen. 1:24.. 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 pan¹⁰⁸Greek λοπάς. and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens¹⁰⁹The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.. 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.

In prayer¹⁴⁰The Musaph prayer of the day of the New Moon., Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon.¹⁴¹This is the Babylonian version, given by a Babylonian.” Samuel said, one must say “bestow on us¹⁴²The formula used on holidays to introduce the final paragraph of the middle benediction of the Amidah: “Bestow on us, o Eternal, our God, the blessing of Your holiday.” There is no mention of this and the following statement of Rav in any Babylonian source. Even though this might indicate concurrence of the Babli, the requirements of Samuel and Rav are not followed. [The Yerushalmi prayer texts from the Cairo Genizah show the Musaph Amidah of the days of the New Moon following the text of the holiday Amidah.].” Rav said, one must mention “time.¹⁴³Recite on the day of New Moon the benediction: “Praise to You, Eternal, our God, King of the Universe, Who made us live, sustained us, and let us reach this time.”” Rebbi Hoshaya stated: (Gen. 1:14) “They should be for signs and appointed times, days and years.¹⁴⁴The explanation is given in Bereshit rabba 6(3): “They shall be for signs”, these are the Sabbaths, “and appointed times,” these are the holidays of pilgrimage, “days,” these are the days of the New Moon, “and years,” that is the sanctification of years. [The Sabbath is called a sign in Ex. 31:13,17. The sanctification of years is the solemn declaration of a Jubilee year by the Synhedrion.] In this interpretation, the days of the New Moon are on the same level as holidays.”

MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished¹⁴⁰These are the details of the Torah readings by the bystanders mentioned in Mishnah 2. The problem is that the Mishnah in Megillah states that three people have to be called to read the Torah, each one a minimum of three verses, and if one starts a new paragraph one must read at least two verses from it, and at the end of a paragraph one must read at least three verses. Every day one reads two paragraphs in the story of Creation (Gen.1:1–2:3), but paragraph 1 only has five verses and paragraph 2 three. According to the rules, paragraph 1 should not be split. Similarly, on day 2 paragraph 2 has three verses but paragraph 3 has five, which raise the question how to accommodate second and third readers. The other days are no problem since paragraph 4 has six verses, paragraph 5 four, paragraph 6 eight, and paragraph 9 (Gen. 2:1–3) three..
A large paragraph is read by two persons, and a small one by an individual¹⁴⁹A paragraph of 5 sentences may be split into 2 readings as explained in Halakhah 3. in the morning and for musaf; for afternoon prayers¹⁵⁰Since there are bystanders 365 days a year, they also hold their special services on days which require a musaf prayer; in contrast to all other Torah readings one reads both after morning and after musaf prayers; Tosephta 3:4. they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling<sup>151</sup>For extended services. because of the honor of Sabbath.
On any day of hallel<sup>162</sup>The first day of Passover, Pentecost, the eight days of Tabernacles and the eight days of Ḥanukkah. there is no bystanding for morning prayers<sup>163</sup>Since these are festive days and the prayers of the bystanders are penitential prayers., on a musaf sacrifice there is no ne`ilah¹⁶⁴For the same reason as before; most musaf sacrifices were on festive days and ne`ilah is characteristic of fastdays.; on an offering of wood<sup>165</sup>Offerings of firewood to the Temple as described in Halakhah 6. there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice<sup>166</sup>When except for the Day of Atonement there can be no ne`ilah. there is none for the afternoon prayers; on an offering of wood no ne`ilah¹⁶⁷Since the day is a festive day.. Rebbi Aqiba changed to state following Ben Azzai’s words.