Bereshit Rabbah 1

רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. Rabbi Hoshaya the Great began: “I¹The speaker is Wisdom (the Torah) personified. was with Him as an amon, a delight day after day…” (Proverbs 8:30) – amon means a child’s caretaker, amon means covered, amon means hidden, and some say amon means greatness. Amon means a child’s caretaker, as it says: “As a caretaker [omen] carries a nursing child” (Numbers 11:12). Amon means covered, as it says: “Those covered [ha’emunim] in scarlet…” (Lamentations 4:5). Amon means hidden, as it says: “He was omen²This is expounded to mean that Mordekhai hid Esther from the emissaries of Aḥashverosh. Hadassa” (Esther 2:7). Amon means great, as it says: “Are you better than No Amon [which sits in the rivers]?” (Nahum 3:8), which we translate in Targum as: Are you better than the great city of Alexandria,³No (or No Amon) is the name of a city in Egypt. Targum identifies this city as Alexandria, and explains Amon to mean great. which is located among the rivers?
Another matter, amon means artisan [uman]. The Torah is saying: ‘I was the tool of craft of the Holy One blessed be He.’ The way of the world is that when a flesh-and-blood king builds a palace he does not build it based on his own knowledge, but rather based on the knowledge of an artisan.⁴A professional builder. And the artisan does not build it based on his own knowledge, but rather, he has [plans on] sheets and tablets by which to ascertain how he should build its rooms, how he should build its doors. So too, the Holy One blessed be He looked in the Torah and created the world. The Torah says: “Bereshit God created” (Genesis 1:1), and reshit is nothing other than the Torah, as it says: “The Lord made me at the beginning of [reshit] His way” (Proverbs 8:22).⁵Be-reshit is interpreted as ‘by means of the Torah.’

רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (תהלים קיא, ו): כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם, מַה טַּעַם גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה שֶּׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן, וּמַה שֶּׁנִּבְרָא בַּיּוֹם הַשֵּׁנִי, מִפְּנֵי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, שֶׁלֹא יִהְיוּ מוֹנִין אֶת יִשְׂרָאֵל, וְאוֹמְרִין לָהֶם הֲלֹא אֻמָּה שֶׁל בָּזוֹזִים אַתֶּם, וְיִשְׂרָאֵל מְשִׁיבִין אוֹתָן וְאוֹמְרִין לָהֶם, וְאַתֶּם הֲלֹא בְּזוּזָה הִיא בְּיֶדְכֶם, הֲלֹא (דברים ב, כג): כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתֹּר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם, הָעוֹלָם וּמְלוֹאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁרָצָה נְתָנָהּ לָכֶם, וּכְשֶׁרָצָה נְטָלָהּ מִכֶּם וּנְתָנָהּ לָנוּ, הֲדָא הוּא דִּכְתִיב: לָתֵת לָהֶם נַחֲלַת גּוֹיִם וגו', הִגִּיד לָהֶם אֶת כָּל הַדּוֹרוֹת. Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “The power of His deeds⁶The account of Creation. He told to His people, to give them the inheritance of nations” (Psalms 111:6). What is the reason that the Holy One blessed be He revealed what was created on the first day and what was created on the second day? It is due to the idolaters, so they could not rebuke Israel and say to them: ‘You are a nation of robbers.’⁷By your conquest of the land of Israel from its original inhabitants. Israel responds to them and says to them: ‘And you, is it [your own land] not in your hands by robbery? Is it not so that: “Kaftorim, who emerged from Kaftor, destroyed them [the Avites], and settled in their place”? (Deuteronomy 2:23). The world and all its contents belong to the Holy One blessed be He. When He wished He gave it to you, and when He wished He took it from you and gave it to us.’ That is what is written: “[The power of His deeds He told to His people,] to give them the inheritance of nations…” – He told them [the history of] all the generations.⁸So that they should see clearly that peoples have often conquered other peoples.

בְּרֵאשִׁית בָּרָא אֱלֹהִים, רַבִּי תַּנְחוּמָא פָּתַח (תהלים פו, י): כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, אָמַר רַבִּי תַּנְחוּם הַנּוֹד הַזֶּה אִם יִהְיֶה בּוֹ נֶקֶב כְּחֹד שֶׁל מַחַט, כָּל רוּחוֹ יוֹצֵא מִמֶּנּוּ, וְהָאָדָם עָשׂוּי מְחִלִּים מְחִלִּים, נְקָבִים נְקָבִים, וְאֵין רוּחוֹ יוֹצֵא מִמֶּנּוּ, מִי יַעֲשֶׂה כֵן (תהלים פו, י): אַתָּה אֱלֹהִים לְבַדֶּךָ. אֵימָתַי נִבְרְאוּ הַמַּלְאָכִים, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִּכְתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו וגו', וּכְתִיב (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, הֲדָא הוּא דִכְתִיב (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ וגו', וּכְתִיב (ישעיה ו, ב): וּבִשְׁתַּיִם יְעוֹפֵף, רַבִּי לוּלְיָנָא בַּר טַבְרִין אָמַר בְּשֵׁם רַבִּי יִצְחָק בֵּין עַל דַּעְתֵיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בְּיוֹם רִאשׁוֹן כְּלוּם, שֶׁלֹא יֹאמְרוּ מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעוֹ, אֶלָּא (ישעיה מד, כד): אָנֹכִי ה' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי וגו' מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם. דָּבָר אַחֵר כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וּגְדוֹלֵי הַמְּדִינָה מִתְקַלְּסִין עִמּוֹ, שֶׁנּוֹשְׂאִין עִמּוֹ בְּמַשָּׂאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הוּא לְבַדּוֹ בָּרָא אֶת הָעוֹלָם, הוּא לְבַדּוֹ מִתְקַלֵּס בָּעוֹלָם, הוּא לְבַדּוֹ מִתְהַדֵּר בְּעוֹלָמוֹ. אָמַר רַבִּי תַּנְחוּמָא, כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, לָמָּה, כִּי אַתָּה אֱלֹהִים לְבַדֶּךָ, אַתָּה לְבַדְךָ בָּרָאתָ אֶת הָעוֹלָם. “In the beginning, God created the heavens and the earth” (Genesis 1:1).
“In the beginning, God created” – Rabbi Tanḥuma began: “For You are great and perform wonders” (Psalms 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it.⁹When one inflates it to determine whether there are any holes. Yet a human is made with numerous cavities and orifices, but his air does not escape from him. Who can do so? It is “You, alone, are God” (Psalms 86:10).
When were the angels created? Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers¹⁰The heavens. with water…”¹¹This is what God did on the second day (Genesis 1:6–7). (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4).
Rabbi Ḥanina said: The angels were created on the fifth day. That is what is written: “Let birds fly [yeofef] over the earth…” (Genesis 1:20), and it is written [of the angels]: “And with two¹²The seraphim had six wings, using two of them for flight (Isaiah 6:2). it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrin said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone…by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two],¹³Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti. “who is with Me [mi iti]?” Who was partner with Me in the creation of the world?
Another matter, “for You are great and perform wonders” (Psalms 86:10) – the way of the world is that a flesh-and-blood king, when he is receives praise in the province,¹⁴For its magnificent buildings or for its proficient administration. the prominent leaders of the province receive praise along with him, as they bear the burden [of governing] with him. But the Holy One blessed be He is not so; rather, He alone created the world, He alone is lauded in the world, He alone is glorified in the world. Rabbi Tanḥuma said: “For You are great and perform wonders” – why? It is because “You, alone, are God” – You alone created the world.

בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. “In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me¹⁵The speaker is Wisdom (the Torah) personified. at the beginning of His way” (Proverbs 8:22). The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived? “Like grapes in the wilderness [I found Israel, like a first fruit on the fig tree, at its beginning [bereshitah] I saw your fathers]” (Hosea 9:10). Israel, from where is it derived? “Remember Your congregation, that You acquired from old times” (Psalms 74:2). The Temple, from where is it derived? “Throne of glory, exalted from the beginning, [is the place of our Temple]” (Jeremiah 17:12). The name of the messianic king, from where is it derived? “May his name endure forever. His name is praised before the sun”¹⁶The Midrash expounds “before” to mean prior to. (Psalms 72:17). Rabbi Ahava ben Rabbi Ze’eira said: Repentance as well, as it is stated: “Before the birth of mountains” (Psalms 90:2), and at that same time, “You bring man down until he is crushed, [and then You say: Return, sons of man]” (Psalms 90:3).
But I do not know which of them¹⁷The two things that were actually created before the world. was first – did the Torah precede the Throne of Glory, or did the Throne of Glory precede the Torah? Rabbi Abba bar Kahana said: The Torah preceded the Throne of Glory, as it is stated: “The Lord made me at the beginning of His way, [before His undertakings of old times]” (Proverbs 8:22) – before that in whose regard it is written: “Your throne stands firm from earliest time” (Psalms 93:2).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: The contemplation about [creating] Israel preceded all other things. This is analogous to a king who married a noblewoman, but did not have a son from her. Once the king was found passing in the marketplace. He said: ‘Take this ink and inkwell for my son.’ Everyone was saying: ‘He has no son and yet he says: Take this ink and inkwell for my son?’ Then they said: ‘The king is a great astrologer, had it not been that he is destined to beget a son from her, he would not have said: Take this ink and inkwell for my son.’ So, too, had it not been that the Holy One blessed be He foresaw that after twenty-six generations Israel was destined to receive the Torah, He would not have written in the Torah: “Command the children of Israel”; “speak to the children of Israel.”
Rabbi Banai said: The world and its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom [beḥochma]”¹⁸Beḥochma could also be translated “for the sake of wisdom” – wisdom, throughout Proverbs, refers to the Torah. Similarly, the Midrash is interpreting Bereshit as “for the sake of Reshit” – God created the heavens and the earth for the sake of that which is called Reshit. (Proverbs 3:19). Rabbi Berekhya said: It was due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself, [as there the portion of the lawgiver is hidden]” (Deuteronomy 33:21).¹⁹Moses, the lawgiver, is called Reshit, the first one.
Rav Huna said in the name of Rav Matana: The world was created for the sake of three things: For the sake of ḥalla, for the sake of tithes, and for the sake of first fruits. What is the source? “In the beginning, [bereshit]²⁰Or, for the sake of reshit. God created,” and reshit is nothing other than ḥalla, as it is stated: “The first of [reshit] your kneading basket” (Numbers 15:20). Reshit is nothing other than tithes, as it says: “The first [reshit] of your grain” (Deuteronomy 18:4). And reshit is nothing other than first fruits, as it is stated: “The choicest of [reshit] the first fruits of your land…” (Exodus 23:19).

רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא פָּתַח (תהלים לא, יט): תֵּאָלַמְנָה שִׂפְתֵי שָׁקֶר וגו', אִתְפַּרְכָן, אִתְחַרְשָׁן, אִשְׁתַּתְּקָן. אִתְפַּרְכָן אִתְחַרְשָׁן, הֵיךְ מָה דְאַתְּ אָמַר (שמות ד, יא): אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי ה', וְאוֹמֵר (בראשית לז, ז): וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָּה אֲלֻמָּתִי. אִשְׁתַּתְּקָן, כְּמַשְׁמָעוֹ (תהלים לא, יט): הַדֹּבְרוֹת עַל צַדִּיק, חַי הָעוֹלָמִים. (תהלים לא, יט): עָתָק, שֶׁהֶעְתִּיק בִּבְרִיּוֹתָיו. (תהלים לא, יט): בְּגַאֲוָה, אֶתְמְהָה בִּשְׁבִיל לְהִתְגָּאוֹת וְלוֹמַר אֲנִי דוֹרֵשׁ בְּמַעֲשֵׂה בְרֵאשִׁית. (תהלים לא, יט): וָבוּז, אֶתְמְהָה מְבַזֶּה עַל כְּבוֹדִי, דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כָּל הַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, בִּכְבוֹדוֹ שֶׁל מָקוֹם עַל אַחַת כַּמָּה וְכַמָּה, וּמַה כְּתִיב אַחֲרָיו (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, לִירֵאֶיךָ וְלֹא לַבּוֹזִים אֶת מוֹרָאֲךָ [הרב] אַל יְהִי בְּמָה רַב טוּבְךָ, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין בִּמְקוֹם הַבִּיבִים, וּבִמְקוֹם הָאַשְׁפָּה, וּבִמְקוֹם הַסָּרִיּוֹת, כָּל מִי שֶׁהוּא בָּא לוֹמַר פָּלָטִין זוֹ בְּנוּיָה בִּמְקוֹם הַבִּיבִים וּבִמְקוֹם הָאַשְׁפָּה וּבִמְקוֹם הַסָּרִיּוֹת, אֵינוֹ פּוֹגֵם. כָּךְ כָּל מִי שֶׁהוּא בָּא לוֹמַר הָעוֹלָם הַזֶּה נִבְרָא מִתּוֹךְ תֹּהוּ וָבֹהוּ, אֵינוֹ פּוֹגֵם, אֶתְמְהָה. רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא אָמַר, אִילוּלֵי שֶׁהַדָּבָר כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, בְּרֵאשִׁית בָּרָא אֱלֹהִים, מִנַּיִן הֵן, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ. Rav Huna began in the name of bar Kapara: “May they be silenced [te’alamna], those lying lips [that speak harsh words against the righteous one with arrogance and contempt]” (Psalms 31:19) – may they be bound up, may they become mute, may they be silenced.²¹The word te’alamna can have all these three meanings, as the Midrash goes on to show. May they become mute – as it says: “Who gives a mouth to a person, or who renders one mute [ilem] or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). And [may they be bound up,] as it says: “Behold, we were binding [me’alemim] sheaves in the field and behold, my sheaf arose” (Genesis 37:7). May they be silenced – that is its plain sense.²²That is the literal translation of te’alamna. “That speak…against the Righteous One” (Psalms 31:19) – [this refers to] Him of eternal life.²³The “righteous one” refers to God. “Harsh words [atak]” (Psalms 31:19) – matters that He concealed [shehe’etik] from His creations.²⁴They speak out loud and expound on the secrets of Creation. “With arrogance” (Psalms 31:19) – this is an expression of bewilderment:²⁵Can it be that someone would do such a thing out of arrogance? [Do they do this] in order to boast arrogantly: I am expounding the act of Creation? “And contempt” (Psalms 31:19) – this [too] is an expression of bewilderment: Is it in order to show contempt for My honor? As Rabbi Yosei bar Ḥanina said: Anyone who attains honor through the degradation of another person has no portion in the World to Come; how much more so is this so regarding the honor of the Omnipresent. What is written following this? “How great is the goodness You have in store for those who fear You” (Psalms 31:20) – for those who fear You, but not for those who demean the [awesome] fear of You. They will not be included in: “How great is the goodness.”
The way of the world is that when a flesh-and-blood king builds his palace in [a location that had been] a place of sewers, a place of refuse, and a malodorous place, anyone who comes and says: ‘This palace was built in a place of sewers, a place of refuse, and a malodorous place,’ is this not an insult? So, too, anyone who comes and says: ‘This world was created from emptiness and disorder,’ is this not an insult? This is a rhetorical question. Rav Huna said in the name of bar Kapara: Were the matter not written explicitly it would not have been possible to say it: “In the beginning, God created” (Genesis 1:1) – from what? “The earth was emptiness and disorder” (Genesis 1:2).

רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַּׂלְמָה. Rabbi Yehuda bar Simon began: “He reveals the deep and the hidden [umsatrata]” (Daniel 2:22). “He reveals the deep” – this is Gehenna, as it is stated: “He does not know that the ghosts are there; [her guests are in the depths of the netherworld]” (Proverbs 9:18). And it says: “He deepened [he’emik] and widened” (Isaiah 30:33). “And the hidden [umsatrata]” – this is the Garden of Eden, as it is stated: “For protection and refuge [ulmistor]” (Isaiah 4:6). And it says: “Conceal them [tastirem] in the hideaway of Your presence” (Psalms 31:21).
Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. ²⁶The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)
Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate.²⁷As to how they were created. And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).

רַבִּי יִצְחָק פָּתַח (תהלים קיט, קס): רֹאשׁ דְּבָרְךָ אֱמֶת וגו', אָמַר רַבִּי יִצְחָק מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם רֹאשׁ דְּבָרְךָ אֱמֶת. בְּרֵאשִׁית בָּרָא אֱלֹהִים, (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת. וּלְעוֹלָם כָּל מִשְׁפַּט צִדְקֶךָ, שֶׁכָּל גְּזֵרָה וּגְזֵרָה שֶׁאַתָּה גּוֹזֵר עַל בְּרִיּוֹתֶיךָ הֵן מַצְדִיקִין עֲלֵיהֶם אֶת הַדִּין וּמְקַבְּלִין אוֹתוֹ בֶּאֱמוּנָה, וְאֵין כָּל בְּרִיָה יְכוֹלָה לוֹמַר שְׁתֵּי רְשֻׁיּוֹת בָּרְאוּ הָעוֹלָם. וַיְדַבְּרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיְדַבֵּר אֱלֹהִים. וַיֹּאמְרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיֹּאמֶר אֱלֹהִים. בְּרֵאשִׁית בָּרְאוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. Rabbi Yitzḥak began: “The beginning of Your word is truth…” (Psalms 119:160) – Rabbi Yitzḥak said: Right from the beginning of the creation of the world [it can be seen that] “the beginning of Your word is truth” – “in the beginning, God created.” “But My Lord God is truth” (Jeremiah 10:10),²⁸This verse shows that God is the epitome of truth, and it is fitting that He should establish this truth right at the beginning of the Torah. This truth is the unity of God, as the Midrash goes on to explain. “All Your righteous laws are eternal” (Psalms 119:160) – as each and every edict that You decree upon Your creations, they accept the judgment upon themselves and receive it faithfully, and no person can come and say that two authorities created the world:²⁹Other versions add: Or that two authorities gave the Torah. “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in singular], “God spoke [vaydaber];”³⁰Although the word Elohim is grammatically a plural form, the Torah constantly uses singular verbs with it, proving that God is indeed one. “God [Elohim] said [vayomeru]” is not written here [in plural], but rather [in singular], “God said [vayomer]”; “In the beginning God created [bare’u]” is not written here [in plural], but rather [in singular], “God created [bara].”

רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי לֵוִי אָמַר, זֶה שֶׁהוּא בּוֹנֶה צָרִיךְ שִׁשָּׁה דְבָרִים, מַיִם, וְעָפָר, וְעֵצִים, וַאֲבָנִים, וְקַנִּים, וּבַרְזֶל. וְאִם תֹּאמַר עָשִׁיר הוּא וְאֵינוֹ צָרִיךְ לְקַנִּים, הֲרֵי הוּא צָרִיךְ לִקְנֵה הַמִּדָּה, שֶׁנֶּאֱמַר (יחזקאל מ, ג): וּפְתִיל פִּשְׁתִּים בְּיָדוֹ וּקְנֵה הַמִּדָּה. כָּךְ הַתּוֹרָה קָדְמָה אוֹתָן שֵׁשׁ קְדִימוֹת (משלי ח, כא כב): קֶדֶם, וּמֵאָז, וּמֵעוֹלָם, וּמֵרֹאשׁ, וּמִקַּדְמֵי, תְּרֵין בַּפָּרָשָׁה (משלי ח, כא כב): ה' קָנָנִי. Rabbi Yehoshua ben Levi said in the name of Rabbi Levi: A builder requires six items: Water, dirt, wood, stones, reeds, and iron. If you say that he is wealthy and does not need reeds [to build with], he still needs to use them as a measuring rod, as it is stated: “A linen thread and a measuring rod” (Ezekiel 40:3). So, too, the Torah employed these six expressions of precedence: “Of old [kedem]…from earliest time [me’az], from ancient times [meolam]…from the beginning [merosh], from before [mikadmei]…” (Proverbs 8:22–23) – which counts as two,³¹Since mikadmei is a plural form. in the section of “the Lord made me” (Proverbs 8:22).

פִּילוֹסוֹפִי אֶחָד שָׁאַל אֶת רַבָּן גַּמְלִיאֵל, אֲמַר לֵיהּ צַיָּר גָּדוֹל הוּא אֱלֹהֵיכֶם, אֶלָּא שֶׁמָּצָא סַמְּמָנִים טוֹבִים שֶׁסִּיְּעוּ אוֹתוֹ, תֹּהוּ, וָבֹהוּ, וְחשֶׁךְ, וְרוּחַ, וּמַיִם, וּתְהוֹמוֹת. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַּבְרָא, כּוּלְּהוֹן כְּתִיב בָּהֶן בְּרִיאָה, תֹּהוּ וָבֹהוּ, שֶׁנֶּאֱמַר (ישעיה מה, ז): עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע. חשֶׁךְ (ישעיה מה, ז): יוֹצֵר אוֹר וגו', מַיִם (תהלים קמח, ד): הַלְּלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם, לָמָּה, שֶׁצִּוָּה וְנִבְרָאוּ. רוּחַ (עמוס ד, יג): כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ. תְּהוֹמוֹת (משלי ח, כד): בְּאֵין תְּהֹמוֹת חוֹלָלְתִּי. A certain philosopher once asked Rabban Gamliel, saying to him: ‘Your God is a great artist, however he found many excellent raw materials that helped him: Emptiness, disorder, darkness, wind, water, and depths.’ He said to him: ‘May the spirit of that man depart from him; regarding all of them, creation is written.’³²God did not “find” these materials; He created them Himself. Emptiness and disorder, as it is stated: “Who makes peace and creates evil” (Isaiah 45:7). Darkness, “who forms light [and creates darkness]” (Isaiah 45:7); water, “Praise Him, heavens on heavens, and the water [above the heavens]” (Psalms 148:4). Why? “For He commanded and they were created” (Psalms 148:5). Wind, “For behold, He forms mountains and creates wind” (Amos 4:13); depths, “when there were no depths, I generated” (Proverbs 8:24).

רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. Rabbi Yona said in the name of Rabbi Levi: Why was the world created with the letter beit?³³It is the first letter of “bereshit – in the beginning.” It is because just as the beit is closed on all [three of] its sides but open in its front, so, you do not have permission to ask: What is below, what is above, what was before, and what is after,³⁴Ḥagiga 2:1. One should not ponder what is above the firmament and what is below the earth, what was before Creation, and what will be after the end of the world. but only from the day when the world created and onward. Bar Kapara said: “For ask now of the early days that were before you, from the day [that God created man upon the earth]” (Deuteronomy 4:32) – from the day they were created, you may inquire, but you may not inquire what was before that. “From one end of the heavens to the other end” (Deuteronomy 4:32), you may inquire and investigate, but what is beyond that you may not investigate. Rabbi Shimon ben Pazi expounded regarding the act of Creation together with bar Kapara: Why was the world created with the letter beit? It is to inform you that there are two worlds,³⁵The numerical value of beit is two. this world and the World to Come.
Another matter, why with a beit? Because it alludes to an expression of blessing [berakha]. And why not with an alef? Because it alludes to an expression of curse [arira]. Another matter, why not with an alef? It is to avoid giving recourse to the heretics to say: How can the world endure, as it was created with an expression of curse? Rather, the Holy One blessed be He said: ‘Behold, I will create it with an expression of blessing, and there is hope that perhaps it will endure.’
Another matter, why with a beit? It is because just as the beit has two protrusions, one above it and one below and behind it, if one says to the beit: ‘Who created you?’ It points with its upper protrusion, saying: ‘That One who is above created me.’ ‘And what is His name?’ It points with its rear protrusion and says: ‘The Lord [Adonai] is His name.’³⁶It points to the letter that is behind it, the alef, which is the first letter of Adonai, one of God’s names.
Rabbi Elazar bar Ḥanina said in the name of Rabbi Aḥa: For twenty-six generations³⁷This is the number of generations that passed from Creation to the giving of the Torah. the alef complained before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe, I am the first of the letters, but You did not create Your world with me.’ The Holy One blessed be He said to it: ‘The world and all its contents were created only for the sake of the Torah, as it is stated: “The Lord founded the earth with wisdom…”³⁸See earlier, section 4. (Proverbs 3:19). Tomorrow, I will be coming to give the Torah at Sinai, and I will open it at its beginning only with you, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Rabbi Hoshaya says: Why is it called alef? It is because He consented concerning a thousand, as it is stated: “The word that He commanded for one thousand [elef] generations” (Psalms 105:8).³⁹The Torah was originally supposed to be given to the thousandth [elef] generation (Bereishit Rabba 28:4). The first letter of that Torah was therefore given the name alef.

אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מנצפ"ך צוֹפִים אֲמָרוּם הֲלָכָה לְמשֶׁה מִסִּינַי. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר, מַה שֶּׁהִתְקִינוּ הַצּוֹפִים, מַעֲשֶׂה הָיָה בְּיוֹם סַגְרִיר, וְלֹא נִכְנְסוּ חֲכָמִים לְבֵית הַוַּעַד, וְהָיוּ שָׁם תִּינוֹקוֹת וְאָמְרוּ בּוֹאוּ וְנַעֲשֶׂה בֵּית הַוַּעַד, אָמְרוּ מַה טַּעַם כְּתִיב מ"ם מ"ם, נוּ"ן נוּ"ן, צד"י צד"י, פ"א פ"א, כ"ף כ"ף. אֶלָּא מִמַּאֲמָר לְמַאֲמָר, וּמִנֶּאֱמָן לְנֶאֱמָן, וּמִצַּדִּיק לְצַדִּיק, וּמִפֶה לְפֶה, מִכַּף לְכָף. מִמַּאֲמָר לְמַאֲמָר, מִמַּאֲמָר שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַאֲמָר שֶׁל משֶׁה. מִנֶּאֱמָן לְנֶאֱמָן, מֵהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא אֵל מֶלֶךְ נֶאֱמָן, לְמשֶׁה שֶׁנִּקְרָא נֶאֱמָן, דִּכְתִיב (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. מִצַּדִּיק לְצַדִּיק, מֵהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא צַדִּיק, דִּכְתִיב (תהלים קמה, יז): צַדִּיק ה' בְּכָל דְּרָכָיו, לְמשֶׁה שֶׁנִּקְרָא צַדִּיק, דִּכְתִיב (דברים לג, כא): צִדְקַת ה' עָשָׂה. מִפֶּה לְפֶה, מִפִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִיו שֶׁל משֶׁה. מִכַּף לְכָף, מִכַּף יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַף יָדוֹ שֶׁל משֶׁה. וְסִיְּמוּ אוֹתָן, וְעָמְדוּ חֲכָמִים גְּדוֹלִים בְּיִשְׂרָאֵל, וְיֵשׁ אוֹמְרִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא הָיוּ, וְקָרְאוּ עֲלֵיהֶן (משלי כ): גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר אִם זַךְ וְאִם יָשָׁר פָּעֳלוֹ, בְּאָנֹכִי דְּרַבִּי מֵאִיר וכו': Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: [The alternative forms of the letters] Mem, nun, tzadi, peh, kaf,⁴⁰These letters have different forms depending on whether they appear in the beginning or middle of a word, or at its end. the prophets said them, though it was a halakha transmitted to Moses at Sinai.⁴¹The existence of these alternative forms was transmitted to Moses, forgotten, and the prophets restored them. Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: What the prophets instituted.⁴²The letters are not listed in the order they appear in the alphabet, and the list can be read as min tzofakh – from your prophets. It once happened that there was a stormy day and the Sages could not gather at the house of assembly,⁴³The bet midrash, where the Torah was expounded. but there were some children there. They said: ‘Let us make our own house of assembly.’ They said: ‘What is the reason that it is written mem mem,⁴⁴Why are there two forms with which to write mem, and so on. nun nun, tzadi tzadi, peh peh, kaf kaf ? It is for this reason: [To allude to the fact that the Torah was transmitted] from utterance [ma’amar] to utterance, from a faithful one [ne’eman] to a faithful one, from a righteous one [tzadik] to a righteous one, from mouth [peh] to mouth, from hand [kaf] to hand. From utterance to utterance – from the utterance of the Holy One blessed be He to the utterance of Moses; from a faithful one to a faithful one – from the Holy One blessed be He, who is called ‘God, faithful King’ – to Moses who is called faithful, as it is written: “In all My house he is faithful” (Numbers 12:7); from a righteous one to a righteous one – from the Holy One blessed be He, who is called righteous, as it is written: “Righteous is the Lord in all His ways” (Psalms 145:17), to Moses, who was called righteous, as it is written: “He performed the righteousness of the Lord” (Deuteronomy 33:21); from mouth to mouth – from the mouth of the Holy One blessed be He, to the mouth of Moses; from hand to hand – from the hand of the Holy One blessed be He, to the hand of Moses.’ They [the Sages] took note of them [the children], and [ultimately] great sages in Israel emerged from among them. Some say they were Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva. And they applied to them the verse: “Even a boy is recognized through his deeds, if his action is pure or upright” (Proverbs 20:11). anokhi of Rabbi Meir…>⁴⁵These words are a scribal error and should be deleted (Matnot Kehuna).

רַבִּי יוּדָן בְּשֵׁם עֲקִילוּס אָמַר, לָזֶה נָאֶה לְקָרְאוֹ אֱלוֹהַּ, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וַעֲדַיִן לֹא בָּנָה לָהּ דִּימוֹסִיּוֹת, וַעֲדַיִן לֹא בָּנָה לָהּ פְּרִיבְטָאוֹת, בַּתְּחִלָּה מַזְכִּיר שְׁמוֹ וּלְבַסּוֹף קָטִיזְמָה שֶׁלּוֹ. בְּרַם יְחִידוֹ שֶׁל עוֹלָם, בִּתְּחִלָּה פָּעַל וּלְבַסּוֹף נִתְקַלֵּס. שִׁמְעוֹן בֶּן עֲזַאי אוֹמֵר (שמואל ב כב, לו): וְעַנֹתְךָ תַרְבֵּנִי, בָּשָׂר וָדָם מַזְכִּיר שְׁמוֹ וְאַחַר כָּךְ שִׁבְחוֹ, פְּלַן אֲגוֹסְטוֹלִי, פְּלַן פְּרַאטָאטָא. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא מִשֶּׁבָּרָא צָרְכֵי עוֹלָמוֹ אַחַר כָּךְ מַזְכִּיר שְׁמוֹ, בְּרֵאשִׁית בָּרָא, וְאַחַר כָּךְ אֱלֹהִים. Rabbi Yudan said in the name of Akilas: To this One it is fitting to call God. The ordinary way of the world is that a flesh-and-blood king is praised in his province though he has not yet built any public baths in it and has not yet built private baths in it.⁴⁶That is, without yet having provided anything for his subjects. First he proclaims his name and then presents his works. The Unique One of the world, however, first acted and then He was praised. Shimon ben Azai says: “Your humility has made me great” (II Samuel 22:36) – a flesh-and-blood [king] mentions his name first and then his title of praise: So-and-so Augustoli,⁴⁷A title of great rank. So-and-so Pro titulo.⁴⁸Meaning, whatever the title may be. But the Holy One blessed be He is not so; instead, after creating the needs of his world, only then does He mention His name: “In the beginning…created [bereshit bara]” and then “God [Elohim].”

תָּנָא רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מִנַּיִן שֶׁלֹא יֹאמַר אָדָם לַה' עוֹלָה, לַה' מִנְחָה, לַה' שְׁלָמִים. אֶלָּא עוֹלָה לַה', מִנְחָה לַה', שְׁלָמִים לַה' : תַּלְמוּד לוֹמַר (ויקרא א, ב): קָרְבָּן לַה', וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמַה אִם מִי שֶׁהוּא עָתִיד לְהַקְדִּישׁ אָמְרָה תּוֹרָה לֹא יָחוּל שֵׁם שָׁמַיִם לְהַקְרִיב, הַמְחָרְפִים וְהַמְגַדְּפִים וְהָעוֹבְדִים עֲבוֹדַת כּוֹכָבִים, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּמָּחוּ מִן הָעוֹלָם. רַבָּנָן אָמְרִין בָּשָׂר וָדָם בּוֹנֶה בִּנְיָן, בְּשָׁעָה שֶׁהַבִּנְיָן עוֹלֶה בְּיָדוֹ, הוּא מַרְחִיב וְעוֹלֶה, וְאִם לָאו, מַרְחִיב מִלְּמַטָּה וּמֵיצֵר מִלְּמַעְלָה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא אֵת הַשָּׁמַיִם, שָׁמַיִם שֶׁעָלוּ בַּמַּחְשָׁבָה, וְאֵת הָאָרֶץ, אֶרֶץ שֶׁעָלְתָה בַּמַּחְשָׁבָה. רַב הוּנָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אָמַר, אֲפִלּוּ אוֹתָן שֶׁכָּתוּב בָּהֶן (ישעיה סה, יז): כִּי הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים, כְּבָר הֵן בְּרוּאִין מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, הֲדָא הוּא דִּכְתִיב (ישעיה סו, כב): כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה, הָאָרֶץ חֲדָשָׁה אֵין כְּתִיב כָּאן, אֶלָּא הַחֲדָשָׁה. Rabbi Shimon ben Yoḥai taught: From where is it derived that a person should not say [when consecrating an offering]: ‘To the Lord, a burnt offering,’ ‘To the Lord, a meal offering,’ ‘To the Lord, a peace offering,’ but rather: ‘A burnt offering to the Lord,’ ‘A meal offering to the Lord,’ ‘A peace offering to the Lord’?⁴⁹As a precaution, one should not say “to the Lord” before stating the offering in question, to avoid a situation where one might say “to the Lord” and fail to complete the statement. As the verse states: “An offering to the Lord” (Leviticus 1:2).⁵⁰This is another explanation as to why the first verse of the Torah mentions God’s name only as the third word. A lesson can be derived from this by a fortiori: If, even of one who is about to consecrate something, the Torah says: Let the name of Heaven not be desecrated through the sacrifice; then those who curse, blaspheme, and engage in idol worship,⁵¹Engaging in actual desecration of God’s name. all the more so that they will be eradicated from the world.
The Rabbis say: When a flesh-and-blood person builds a building, if the building process goes well, he makes it broad on top, but if not, he must make it broader on the bottom and narrower at the top.⁵²If he sees that the foundations are not so sturdy, or the building materials are inferior, he must make the building narrower as it rises, for structural integrity. But the Holy One blessed be He is not so, but rather “[God created] the heavens”⁵³With the definite article, alluding to an item that is already known. – those heavens that He had previously planned; “and the earth” – that earth that he had previously planned. Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Even those things, about which it is written: “For, behold, I am creating new heavens [and a new earth]” (Isaiah 65:17), [they] were already created since the six days of Creation. That is what is written: “For just as the new heavens and the new earth” (Isaiah 66:22); “[new heavens] and a new earth” is not written here, but rather, “the new [heavens and the new earth].”⁵⁴The addition of the definite article indicates that it refers to earth and heavens that are previously known.

רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ אֶת נַחוּם אִישׁ גַּם זוּ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִין, אֶתִין וְגַמִּין רִבּוּיִן, הָדֵין אֶת דִּכְתִיב הָכָא, מַה הוּא, אֲמַר לֵיהּ, אִלּוּ נֶאֱמַר בְּרֵאשִׁית בָּרָא אֱלֹהִים שָׁמַיִם וָאָרֶץ, הָיִינוּ אוֹמְרִים הַשָּׁמַיִם וְהָאָרֶץ אֱלָהוּת הֵן, אֲמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, לָמָּה שֶׁאֵין אַתֶּם יוֹדְעִין לִדְרשׁ בְּשָׁעָה שֶׁאִי אַתֶּם יְגֵעִין בּוֹ, (דברים לב, מז): כִּי הוּא חַיֵּיכֶם, אֵימָתַי הוּא חַיֵּיכֶם, בְּשָׁעָה שֶׁאַתֶּם יְגֵעִין בּוֹ. אֶלָּא אֵת הַשָּׁמַיִם, לְרַבּוֹת חַמָּה וּלְבָנָה וּמַזָּלוֹת, וְאֵת הָאָרֶץ, לְרַבּוֹת אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. רַבִּי תַּנְחוּמָא מִשּׁוּם רַב הוּנָא אָמַר (שמות לח, כב): וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת אֲשֶׁר צִוָּה אֹתוֹ משֶׁה, לֹא נֶאֱמַר, אֶלָּא אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, אֲפִלּוּ דְּבָרִים שֶׁלֹא שָׁמַע מִפִּי רַבּוֹ, הִסְכִּימָה דַעְתּוֹ לְמַה שֶּׁנֶּאֱמַר לְמשֶׁה בְּסִינַי. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי אָמַר (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, אֵלּוּ דְּבָרִים שֶׁשָּׁמַע מִפִּי רַבּוֹ. וְרַבָּנָן אָמְרֵי (משלי ג, כו): כִּי ה' יִהְיֶה בְכִסְלֶךָ, אֲפִלּוּ דְּבָרִים שֶׁאַתָּה כְּסִיל בָּהֶן, (משלי ג, כו): וְשָׁמַר רַגְלְךָ מִלָּכֶד, רַבִּי דוֹסָאי אָמַר, מִן הַהוֹרָיָה. רַבִּי אַבָּהוּ אָמַר, מִן הָעֲבֵרָה. רַבִּי לֵוִי אָמַר, מִן הַמַּזִּיקִין. אָמַר רַבִּי אַבְדִימוּס, אִם נָתַתָּ מִכִּסְךָ צְדָקָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֶּרְךָ מִן הַפִּיסִין וּמִן הַזִּמְיוֹנוֹת, מִן הַגֻּלְגְּלָאוֹת וּמִן הָאַרְנוֹנִית. Rabbi Yishmael asked Rabbi Akiva, saying to him: ‘Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here [twice]?’⁵⁵Et hashamayin ve’et haaretz. He said to him: ‘Had it been stated: “In the beginning God created heavens and earth [bereshit bara elohim shamayim vaaretz]” – we might have said that the heavens and the earth are deities.’⁵⁶It could have been interpreted: ‘God, who is heavens and earth, created.’ The word et, however, indicates that what follows is the direct object of the verb.
He [Rabbi Yishmael] said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem],⁵⁷If you find something in the Torah that appears devoid of significance, it is because of your own ignorance. because you do not know how to expound, because you do not exert yourself in its regard. “As it [the Torah] is your life” (Deuteronomy 32:47) – when is it your life? It is when you exert yourself in its regard. Rather [the explanation is]: “et hashamayim” – to include the sun, the moon, and the constellations; “ve’et haaretz” – to include trees, vegetation, and the Garden of Eden.
Rabbi Tanḥuma said in the name of Rav Huna: “Betzalel, son of Uri, son of Hur, of the tribe of Judah, did everything that the Moses commanded him” is not stated, but rather, “everything that the Lord commanded Moses” (Exodus 38:22). Even matters that he [Betzalel] did not hear from his teacher, his perception corresponded to what was stated to Moses at Sinai. Rabbi Ḥonya said in the name of Rabbi: “The Torah of truth was in his mouth” (Malachi 2:6) – these are matters that he heard directly from his teacher.⁵⁸The following line should be added here (Matnot Kehuna): “and falsehood was not found on his lips” (Malachi 2:6) – these are matters that he did not hear from his teacher. The Rabbis say: “For the Lord will be your hope [bekislekha]” (Proverbs 3:26) – even matters that you are a fool [kesil] in their regard, “He will protect your foot from being ensnared” (Proverbs 3:26).⁵⁹If you make a concerted effort to understand, God will assist you, even regarding matters that you do not know about, so that you will not be caught up in any misstep. Rabbi Dosai said: From promulgating [mistaken] teachings. Rabbi Abahu said: From transgressing. Rabbi Levi said: From malevolent spirits. Rabbi Avdimus said: If you gave charity from your purse [kis-lekha], the Holy One blessed be He will protect you from being charged unjust security taxes, fines, head taxes, and property taxes.

בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ נִבְרֵאת הָאָרֶץ. וּבֵית הִלֵּל אוֹמְרִים הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ הַשָּׁמַיִם. אֵלּוּ מְבִיאִין טַעַם לְדִבְרֵיהֶם, וְאֵלּוּ מְבִיאִין טַעַם לְדִבְרֵיהֶם. עַל דַּעְתֵּיהוֹן דְּבֵית שַׁמַּאי דְּאִינּוּן אָמְרִין הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ הָאָרֶץ, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ כִּסֵּא, וּמִשֶּׁעֲשָׂאוֹ עָשָׂה אִיפִיפוֹרִין שֶׁלּוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה סו, א): הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי וגו'. וְעַל דַּעְתֵּיהוֹן דְּבֵית הִלֵּל דְּאִינּוּן אָמְרִין הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ הַשָּׁמַיִם, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין, מִשֶּׁבָּנָה אֶת הַתַּחְתּוֹנִים אַחַר כָּךְ בָּנָה אֶת הָעֶלְיוֹנִים, כָּךְ (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. אָמַר רַבִּי יְהוּדָה בַּר אִילָעִי, אַף דֵּין קְרָא מְסַיֵּעַ לְבֵית הִלֵּל (תהלים קב, כו): לְפָנִים הָאָרֶץ יָסַדְתָּ, וְאַחַר כָּךְ (תהלים קב, כו): וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם. אָמַר רַבִּי חָנִין מִמָּקוֹם שֶׁהַמִּקְרָא מְסַיֵּעַ לְבֵית שַׁמַּאי, מִשָּׁם בֵּית הִלֵּל מְסַלְּקִין אוֹתוֹ. (בראשית א, ב): וְהָאָרֶץ הָיְתָה, כְּבָר הָיְתָה, רַבִּי יוֹחָנָן בְּשֵׁם חֲכָמִים אָמַר, לַבְּרִיאָה שָׁמַיִם קָדְמוּ, וְלַשִּׁכְלוּל, הָאָרֶץ קָדְמָה. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אַמְרֵי טַעְמָא, לַבְּרִיאָה הַשָּׁמַיִם קָדְמוּ, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹקִים, וְלַשִּׁכְלוּל הָאָרֶץ קָדְמָה, שֶׁנֶּאֱמַר (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, תָּמֵהַּ אֲנִי הֵיאַךְ נֶחְלְקוּ אֲבוֹת הָעוֹלָם בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל בְּרִיַּת שָׁמַיִם וָאָרֶץ, אֶלָּא שֶׁאֲנִי אוֹמֵר שְׁנֵיהֶם לֹא נִבְרְאוּ אֶלָּא כְּאִלְפָס וְכִסּוּיָהּ, שֶׁנֶּאֱמַר (ישעיה מח, יג): קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי שִׁמְעוֹן אִם כְּדַעַת אַבָּא לָמָּה פְּעָמִים שֶׁהוּא מַקְדִּים אֶרֶץ לְשָׁמַיִם וּפְעָמִים שֶׁהוּא מַקְדִּים שָׁמַיִם לְאֶרֶץ, אֶלָּא מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים אַבְרָהָם לְיִצְחָק וְיַעֲקֹב, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא כו, מב): וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וגו', מְלַמֵּד שֶׁשְׁלָשְׁתָּן שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים משֶׁה לְאַהֲרֹן, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (שמות ו, כו): הוּא אַהֲרֹן וּמשֶׁה, מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים יְהוֹשֻׁעַ לְכָלֵב, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (במדבר יד, ל): כִּי אִם כָּלֵב בֶּן יְפוּנֶה הַקְּנִזִּי וִיהוֹשֻׁעַ בִּן נוּן, מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים תּוֹרִין לִבְנֵי יוֹנָה, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא יב, ו): וּבֶן יוֹנָה אוֹ תֹר לְחַטָּאת, מַגִּיד שֶׁשְּׁנֵיהֶם שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים כִּבּוּד אָב לְאֵם, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא יט, ג): אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, מַגִּיד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָּזֶה, אֲבָל אָמְרוּ חֲכָמִים הָאָב קֹדֶם לָאֵם, מִפְּנֵי שֶׁהוּא וְאִמּוֹ חַיָּבִין בִּכְבוֹד אָבִיו. בְּכָל מָקוֹם הוּא מַקְדִּים בְּרִיאַת שָׁמַיִם לָאָרֶץ, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, מַגִּיד שֶׁשְּׁנֵיהֶם שְׁקוּלִין זֶה כָּזֶה. Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter.⁶⁰One verse puts the order as “God created the heavens and the earth” (Genesis 1:1), but another has the opposite: “On the day that the Lord God made earth and the heavens” (Genesis 2:4). Which is the true chronological order? These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4).⁶¹The earth first, then the heavens. Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai,⁶²"God created the heavens and the earth” (Genesis 1:1). from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was.
Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.”
Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13).
Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another.
In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another.
In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another.
In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12).⁶³The citation in the Midrash is actually an amalgam of these two verses. This teaches that both of them are equal in importance to one another.
In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another.
In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father.
In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.