Chapter 1

Rabbi Hoshaya the Great began: “I 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 omen 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, 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. 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).
Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “The power of His deeds 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.’ 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.
“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. 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 chambers with water…”
(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
two 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], “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, 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.
“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 me 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”
(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 them 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]” (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).
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] 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).
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. 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. “That speak…against the
Righteous One” (Psalms 31:19) – [this refers to] Him of eternal life. “Harsh words [atak]”
(Psalms 31:19) – matters that He concealed [shehe’etik] from His creations. “With arrogance”
(Psalms 31:19) – this is an expression of bewilderment: [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).
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.
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. 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).
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), “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: “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in
singular], “God spoke [vaydaber];” “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].”
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, in the section of “the Lord made me” (Proverbs 8:22).
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.’ 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).
Rabbi Yona said in the name of Rabbi Levi: Why was the world created with the letter beit? 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,
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,
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.’
Rabbi Elazar bar Ḥanina said in the name of Rabbi Aḥa: For twenty-six generations 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…” (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).
Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: [The alternative forms of the
letters] Mem, nun, tzadi, peh, kaf, the prophets said them, though it was a halakha transmitted
to Moses at Sinai. Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: What the
prophets instituted. It once happened that there was a stormy day and the Sages could not
gather at the house of assembly, 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, 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…>
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. 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, So-and-so Pro titulo. 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].”
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’? As the verse states: “An offering to the Lord”
(Leviticus 1:2). 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, 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. But the Holy One blessed be He is not so, but rather “[God created] the
heavens” – 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].”
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]?’ 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.’
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], 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. 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). 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.
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. 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). 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, 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). 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.
Chapter 2
“The earth was emptiness and disorder, and darkness was upon the face of the depths, and
the spirit of God hovered over the surface of the water” (Genesis 1:2).
“The earth was emptiness and disorder [tohu vavohu]” – Rabbi Berekhya began: “Even a
boy is recognized through his deeds” (Proverbs 20:11) – Rabbi Berekhya said: While the
plant was still immature, it produced thorns. This is what the prophet would one day
prophesy in its regard: “I have seen the land, and behold, it is emptiness and disorder”
(Jeremiah 4:23).
Rabbi Abahu and Rabbi Yehuda bar Simon, Rabbi Abahu said: This is analogous to a king
who purchased two slaves for himself, both of them with one bill of sale and with one sum. He
decreed for one of them that he should be supported from the royal treasury, and for the other
that he would have to toil to eat. That one sat, bewildered and astonished [toheh uvoheh]. He
said: ‘Both of us were purchased with one bill of sale and one sum, yet this one is supported
from the royal treasury, and I, if I do not toil, I do not eat?’ So, too, the earth sat bewildered
and astonished. It said: ‘The celestial beings and the terrestrial beings were created
simultaneously. The celestial beings are sustained from the radiance of the Divine Presence;
as for the terrestrial beings, if they do not toil they do not eat.’
Rabbi Yehuda bar Simon said: It is analogous to a king who purchased two maidservants,
both of them with one bill of sale and with one sum. He decreed for one of them that she
should not depart from the palace, and for the other he decreed banishment. That
maidservant sat bewildered and astonished [toha uvoha]. She said: ‘Both of us were
purchased with one bill of sale and one sum, and this one does not go out and depart from the
palace, but for me he decrees banishment?’ So, too, the earth sat bewildered and astonished
[toha uvoha]. It said: ‘The celestial beings and the terrestrial beings were created
simultaneously. The celestial beings live forever and the terrestrial beings die.’ That is why
“the earth was emptiness and disorder [tohu vavohu].”
Rabbi Tanḥuma said: It is analogous to the son of a king, who was sleeping in his cradle, and
his wet nurse was bewildered and astonished [toha uvoha], as she knew that she would
ultimately receive her punishment on his account. So, the earth foresaw that it was destined to
receive its punishment on account of man, as it is stated: “Cursed is the ground on your
account” (Genesis 3:17). That is why “the earth was emptiness and disorder [tohu vavohu].”
Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was
emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness.
“And disorder” – this is Cain, who sought to restore the world to emptiness and disorder.
“And darkness” – this is the generation of Enosh, based on the verse: “Their actions are in
the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of
the depths” – this is the generation of the Flood, as it is stated: “On that day all the
wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God
was hovering over the surface of the water” – based on the verse: “God passed a wind
[ruaḥ] over the earth” (Genesis 8:1). The Holy One blessed be He said: ‘Until when will the
world conduct itself in darkness? Let some light come.’ “God said: Let there be light”
(Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused
[he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir, but rather, he’ir.
“God called the light, Day, and the darkness, He called Night. It was evening and it was
morning, one day” (Genesis 1:5).
“God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is
Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was
evening” – the evening of Esau; “and it was morning” – the morning of Jacob. “One day” –
as it is stated: “There will be one day, it will be known to the Lord, that is not day and not
night…” (Zechariah 14:7). Alternatively, “one day” – which the Holy One blessed be He
provided him. Which is that? It is Yom Kippur.
Rabbi Shimon ben Lakish interpreted the verses regarding the [four] kingdoms. “The earth
was emptiness” – this is the Babylonian kingdom, as it is stated: “I have seen the land, and
behold, it was emptiness and disorder” (Jeremiah 4:23). “And disorder [vavohu]” – this is
the Median kingdom, [as it is stated:] “They hastened [vayavhilu] to bring Haman” (Esther
6:14). “And darkness”– this is the Greek kingdom, which darkened Israel’s eyes with their
edicts, as they used to say to them: ‘Write on the horn of a bull that you have no portion in
the God of Israel.’ “Upon the face of the depths” – this is the evil kingdom [Edom], which
cannot be calculated, like the depths; just as the depths cannot be calculated, so is it with [the
wickedness of] the wicked. “And the spirit of God was hovering” – this is the spirit of the
messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). By what
merit will it [the Messianic kingdom] come? “Hovering over the surface of the water” – by
the merit of repentance, that is likened to water, as it is stated: “Pour out your heart like
water [before the face of the Lord]” (Lamentations 2:19).
Rabbi Ḥagai said in the name of Rabbi Pedat: A covenant is made with the water, that even
when the weather is hot, the wind blows over it. It happened once that Rabbi Shimon ben
Zoma was sitting, entranced in thought. Rabbi Yehoshua passed and greeted him once, twice,
but he did not answer him. The third time, he answered him with a start. He said to him: ‘Ben
Zoma, where were your thoughts?’ He said to him: ‘I have been contemplating.’ He said to
him: ‘As the heavens and the earth are my witnesses, I shall not move from here until you
inform me where your thoughts were.’ He said to him: ‘I was looking at the act of Creation,
and [I saw that] between the upper waters and the lower waters there were only two or three
fingerbreadths. “The spirit of the Lord was blowing” is not written, but rather, “was
hovering” – like a bird that flaps its wings, they touch [the nest] but do not quite touch.’
Rabbi Yehoshua turned and said to his disciples: Ben Zoma is gone. Not even a few days
passed with ben Zoma still in the world.
Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the
creation of the world, the Holy One blessed be He foresaw the actions of the righteous and
the actions of the wicked. That is what is written: “For the Lord knows the way of the
righteous, but the way of the wicked will perish” (Psalms 1:6). “The earth was emptiness and
disorder” – these are the actions of the wicked. “God said: Let there be light” – these are the
actions of the righteous. But I do not know which He desires, whether it is the actions of
these, or the actions of those. When it is written: “God saw the light, that it was good”
(Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire
the actions of the wicked.
Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy
One blessed be He foresaw the Temple built, destroyed, and rebuilt. “In the beginning God
created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To
plant the heavens and to lay the foundation of the earth and to say to Zion: You are My
people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the
Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and
disorder” (Jeremiah 4:23). “God said: Let there be light” – that indicates [the Temple] being
built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah
60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog;
but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).
Chapter 3
“God said: Let there be light, and there was light” (Genesis 1:3).
“God said: Let there be light” – Rabbi Yitzḥak began: “Your opening words enlighten; they
bring understanding [to the simple]” (Psalms 119:130). Rabbi Yehuda and Rabbi Neḥemya,
Rabbi Yehuda says: The light was created first. This is analogous to a king who sought to
build a palace, but that location was dark. What did he do? He kindled lamps and lanterns to
ascertain how he would lay the foundation. So, too, the light was created first. Rabbi
Neḥemya said: The world was created first. This is analogous to a king who built a palace
and adorned it with lamps and lanterns. Up to this point, Rabbi Yudan expounded. Rabbi
Pinḥas, Rabbi Yehuda bar Rabbi Simon, and Rabbi Ḥanon came and began in the name of
Rabbi Shmuel bar Rav Yitzḥak: “Your opening words enlighten; they bring understanding to
the simple” – the opening of Your mouth for us was light: “God said: Let there be light…”
Rabbi Berekhya began in the name of Rabbi Yehuda bar Simon: “By the word of the Lord the
heavens were made” (Psalms 33:6). Rabbi Yehuda bar Simon said: It was not with toil and
not with exertion that the Holy One blessed be He created His world, but rather, “by the
word of God,” and the heavens were already made. Here, too, “and there was [vehaya]
light” is not written here, but rather, “vayhi light” – it immediately came about.
Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth,
and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the
Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is
His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there
be light.” “And how good is a word at its time” – “God saw the light, that it was good”
(Genesis 1:4).
Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, saying to him: ‘Since I have
about you that you are a master of aggada, [I ask you:] from what was the light created?’ He
said to him: ‘It [the verse] teaches that the Holy One blessed be He wrapped himself in it like
a garment, and the aura of its radiance shone from the end of the world to its end.’ He said it
to him in a whisper. He said to him: ‘It is an explicit verse: “Wrapped in light as if with a
garment” (Psalms 104:2), and you say it to me in a whisper? This is bewildering.’ He said to
him: ‘Just as I heard it in a whisper, so I said it to you in a whisper.’
Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded this in public, it would not have been
possible to say it. Beforehand, what would they say? Rabbi Berekhya said in the name of
Rabbi Yitzḥak: It is from the site of the Temple that the light was created. That is what is
written: “And behold, the glory of the God of Israel was coming from the direction of the
east…[and the earth shone with His glory]” (Ezekiel 43:2). And his glory is nothing other
than the Temple, just as it says: “Throne of glory, exalted from the first, the place of our
Temple…” (Jeremiah 17:12).
Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the
Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the
Holy One blessed be He engaged in creating His world. “And there was light” –
corresponding to the book of Exodus in which Israel emerged from darkness to light. “God
saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which
is full of multiple halakhot. “God distinguished between the light and the darkness” (Genesis
1:4) – corresponding to the book of Numbers, which distinguishes between those who
departed from Egypt and those who entered the land. “God called the light, Day” (Genesis
1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The
students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot
[just like Deuteronomy]?’ He said to them: ‘In its regard, too, it said a second word.’
“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering.
It is taught: The light that was created during the six days of Creation cannot illuminate by
day, because it would make the orb of the sun seem dim [by comparison], nor can it
[illuminate] at night, as it was created to illuminate only during the day. Where is it, then? It
was stored away, and is designated for the righteous for the future, as it is stated: “The light
of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the
light of the seven days” (Isaiah 30:26).
This is bewildering: “Seven [days]”? Are they not three? Is it not so, that the lights were
created only on the fourth day? It is, rather, like a person who says: This and that I am
preparing for the seven days of the wedding feast. Rabbi Neḥemya said: These are the seven
days of mourning for the righteous Methuselah, during which the Holy One blessed be He
conferred extra light upon them.
“God saw the light, that it was good, and God distinguished between the light and the
darkness” (Genesis 1:4).
“God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in
Caesarea: From where is it derived that someone does not recite a blessing on the candle [at
havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…
and [God] distinguished [vayavdel].”
Rabbi Yehuda bar Rabbi Simon said: He set it aside for Himself. The Rabbis say: He set it
aside for the righteous in the World to Come. This is analogous to a king who had a fine
portion of food and set it aside for his son.
“God called the light, Day, and to the darkness He called Night. It was evening and it was
morning, one day” (Genesis 1:5).
Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi
Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the
literal sense. This is analogous to a king who had two commanders, one to be in charge by
day and one to be in charge by night. They were arguing with one another. This one said: ‘I
will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned
the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second
one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light,
Day” – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” –
He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One
blessed be He says to Job: “In all your days, have you commanded the morning and apprised
darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was
a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and
creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace
[between them].
“God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never
associates His name with the bad, but only with the good. “God called the light, Day and to
the darkness God called night” is not written here, but rather, “to the darkness He called
night.”
Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was
evening” – from here we learn that there had been an order to time even beforehand.
Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them,
until He created the current one, and said: ‘This one pleases Me, those did not please Me.’
Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made,
and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me.
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed
be He foresaw the actions of the righteous and the actions of the wicked. “The earth was
emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light”
(Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light
and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the
wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous.
“And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked.
“It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning”
(Genesis 1:5) – these are the actions of the righteous.
“[It was evening and it was morning,] one day” – the Holy One blessed be He gave to them
[to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya
said: [It was the day] on which four items were created: Mountains, the heavens, the earth,
and light. Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone
in His world, as there was no one else in His world other than Him. This is in accordance
with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi
Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is
what is written: “He covers His upper chambers with water; He makes clouds His chariot;
He proceeds on the wings of wind” (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, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it
is written: “And with two it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai 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 straightened it out it in the middle. Rather, “I am
the Lord, who made everything; who stretched out the heavens alone, who spread the earth
by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: “who is with Me
[mi iti]?” Who was partner with Me in creation of the world?
Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One
blessed be He desired to enter into a partnership with the creations below. Either way, it [the
wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally,
it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One,
second, third?’ This is bewildering. When did the Holy One blessed be He repay them? It was
later, at the establishment of the Tabernacle, as it is stated: “The one who presented his
offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the
world. The Holy One blessed be He said: ‘It is as though I created the world on that day.’
It was taught: That day was conferred with ten crowns. It was the first day of the act of
Creation; the first day for [years of] kings; the first day for the princes; the first day for the
priesthood; the first day for the Divine Presence [on earth], as it is stated: “They shall craft a
sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing;
the first day for sacrificial service; the first day for the prohibition of improvised altars; the
first day for slaughtering [sacrifices] in the north; and the first day for descent of fire [from
heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).
Chapter 4
“God said: Let there be a firmament in the midst of the water, and let it divide between
water and water” (Genesis 1:6).
“God said: Let there be a firmament” – it is written: “He roofs His upper chambers with
water” (Psalms 104:3). The way of the world is that a flesh-and-blood king builds a palace
and roofs it with stones, wood, and earth. But the Holy One blessed be He is not so, He
roofed His world only with water, as it is stated: “He roofs His upper chambers with water.”
“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the
name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi
Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in
the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens
and the upper highest heavens came about. Rav said: Their substance on the first day was
damp, and on the second day they congealed. “Let there be a firmament” – let the firmament
harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia],
as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said:
Fire emerged from on High and passed over the surface of the firmament. When Rabbi
Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he
would say: Rabbi Ḥanina taught me well. Rabbi Yudan ben Rabbi Shimon said: The fire
emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in
the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the
giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting
fire” (Isaiah 64:1) – when did fire split between what was above and what was below, was it
not at the giving of the Torah? That is a rhetorical question. So it was at the creation of the
world.
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth
and the firmament, so is the distance between the firmament and the upper waters. “Let there
be a firmament in the midst of the water” – at the midpoint between them.
Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and
he divided between the waters that were on the firmament,” I would have said that the upper
waters rest directly upon the firmament. But since it says: “And the waters that were above
the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the
firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp. And its fruits
are rainwater.
A certain Samaritan asked Rabbi Meir, saying to him: ‘Is it possible that the upper waters are
suspended by the word of God?’ He said to him: ‘Yes.’ He said to him: ‘Bring me a tube with
water.’ He brought him a tube with water. He placed a gold plate on top if it, and the water
did not stay in place; [he placed] a silver plate, and the water did not stay in place. When he
put his finger on top of it, the water stayed in place. He said to him: ‘You are placing your
finger there.’ He said to him: ‘If I am flesh and blood and my finger can suspend the water,
the finger of the Holy One blessed be He, all the more so.’ Thus, the upper waters are
suspended by the word of God.
He [the Samaritan] said to him: ‘Is it possible that the One in whose regard it is written: “Do
I not fill the heavens and the earth” (Jeremiah 23:24), would speak to Moses from between
the two staves of the Ark [in the Tabernacle]?’ He said to him: ‘Bring me large mirrors.’ He
said to him: ‘Look at your reflection in them.’ He saw that it [his reflection] was large. He
said to him: ‘Bring me small mirrors.’ He brought him small mirrors. He said to him: ‘Look
at your reflection in them.’ He saw that it was small. He said to him: ‘If you, who are flesh
and blood, are able to change yourself into anything you wish, the One who spoke and made
the world come into being, blessed be He, all the more so.’ Thus, when He wishes, “do I not
fill the heavens and the earth,” and when he wishes He speaks to Moses from between the two
staves of the Ark.
Rabbi Ḥanina bar Isi said: At times, the world and its contents cannot contain the glory of his
Godliness; at other times He speaks with a person from between the hairs of his head. That is
what is written: “The Lord answered Job from the tempest [hase’ara]” (Job 38:1) – from
between the hairs [saarot] of his head.
He further asked him, saying to him: ‘“The stream of God is full of water” (Psalms 65:10) –
[it has rained] since the six days of Creation and yet nothing is missing? This is bewildering.’
He said to him: ‘Go take a bath, and weigh yourself before you go in [to the bathhouse] and
after you have gone in.’ He went. When he came out and weighed himself he was missing
nothing. He said to him: ‘All the perspiration that you excreted, did it not come out of you?’
He said: ‘Yes.’ He said to him: ‘If you, who are flesh and blood, nothing was missing from
your fount, from the fount of the Holy One blessed be He, all the more so.’ Thus, “the stream
of God is full of water” – [it has rained] since the six days of Creation and nothing is
missing.
Rabbi Yoḥanan said: The Holy One blessed be He took all of the primordial waters and
situated them half in the firmament and half in the ocean. That is, “the stream [peleg] of God
is full of water” – half [palga].
The firmament is similar to a pool of water and above the pool is a dome. Because of the pool
there is condensation of thick drops, and they descend into the salt water but do not
intermingle. Rabbi Yona said: Do not wonder; the Jordan passes through the Sea of Tiberias
but does not intermingle [with its water].
There is miraculous process involved in this matter. When a person sifts wheat or stubble in a
sieve, before they fall two or three fingerbreadths they are already intermingled, but these
[raindrops] travel a distance of several years and do not intermingle with one another.
Rabbi Yudan ben Rabbi Shimon says: He rains them down by measure, as it is stated: “For
He deducts [yigara] drops of water” (Job 36:27), just as it says: “It will be deducted
[venigra] from your valuation” (Leviticus 27:18).
The thickness of the earth is equivalent to the thickness of the firmament, as it is stated: “It is
He who sits over the circuit [ḥug] of the earth…” (Isaiah 40:22), “in the circuit [ḥug] of the
heavens He makes His way” (Job 22:14) – the words ḥug ḥug provide a verbal analogy. Rav
Aḥa said in the name of Rabbi Ḥanina: It is like a sheet of metal. Rabbi Yehoshua bar Rabbi
Neḥemya said: It is approximately two or three fingerbreadths [thick].
Rabbi Shimon ben Pazi said: The upper waters contain approximately thirty kesustas more
than the lower – “and let it divide between water and water [lamayim]” – lamed equals
thirty. The Rabbis say: It is half and half.
“God made the firmament, and divided between the water that was under the firmament
and the water that was above the firmament; and it was so” (Genesis 1:7).
“God made the firmament” – this is one of the verses due to which ben Zoma stirred up
commotion in the world. “[God] made”? This is bewildering; for were they not [brought
about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by
the breath of His mouth, all their hosts” (Psalms 33:6).
Why is “that it was good” not written regarding the second day? Rabbi Yoḥanan taught it in
the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is
stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a
yesterday, but does not have a day before yesterday.
Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide
between water and water.” Rabbi Tavyomei said: If on account of division that is for the
improvement of the world and its settlement, there is no “that it was good,” division that
causes turmoil in the world, all the more so.
Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not
completed. That is why “that it was good” is written twice on the third day; once for the work
of creating the water, and once for the other work done on that day.
A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not
written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and
included everything at the end, as it is stated: “God saw everything that He had made, and,
behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people
who come to you and you give each one of them a maneh, but to one of them you do not give a
maneh. You then give one maneh for everyone [to be divided among them] – will the result
not be that they all have a maneh and a sixth in their hands, but one of them has only one
sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in
accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating
water was not completed.’ That is why “that it was good” is written twice on the third day;
once for the work of creating water, and once for the other work done on that day.
Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the
outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the
Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that
he was destined to receive his [punishment] because of it [water]. That is why “that it was
good” is not written regarding it.
Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who
had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written
in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the
Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it
[water], therefore, let “that it was good” not be written in association with it.’
“God called the firmament heavens. It was evening and it was morning, a second day”
(Genesis 1:8).
“God called the firmament heavens [shamayim]” – Rav said: [The word indicates] fire [esh]
and water [mayim]. Rabbi Abba bar Kahana said in the name of Rav: The Holy One blessed
be He took fire and water and integrated them with one another, and from them the heavens
were made. Alternatively, shamim is written, as they assess [shamim] the actions of the
people. If they merit, “the heavens declare his righteousness” (Psalms 97:6); if not, “the
heavens reveal his iniquity” (Job 20:27).
Another matter, shamayim – because the creations wonder [mishtomem] in their regard,
saying: ‘Of what do they consist? Are they of fire, are they of water? It is a wonder.’ Rabbi
Pinḥas said in the name of Rabbi Levi: He [God] came and settled it: “He roofs His upper
chambers with water” (Psalms 104:3); that is, they are of water.
[Another interpretation: The word indicates] dyes [samim] – just as with dyes, some are
green, some are red, some are black, and some are white, so, too, the heavens, at times they
are green, at times they are red, at times they are black, and at times they are white.
Rabbi Yitzḥak said: “Shamayim” – sa mayim, bearing water.
It is analogous to milk that was placed in a bowl. Until a drop of rennet falls into it, it is
loose. When one drop of rennet falls into it, it congeals and becomes set [omed]. So, too,
“The pillars [amudei] of heaven were loose” (Job 26:11) – the heavens became set when He
put His rennet in them, “and it was evening and it was morning, a second day.” This is in
accordance with what Rav said: They were moist on the first day and congealed on the
second day.
Chapter 5
“God said: Let the water under the heavens be gathered to one place, and let the dry land
appear, and it was so” (Genesis 1:9).
“God said: Let the water…be gathered [yikavu]” – it is written: “At Your rebuke they fled; at
the sound [of Your thunder they rushed away]” (Psalms 104:7). Rabbi Berekhya said in the
name of Rabbi Abba bar Ami: Let a set measure be established for the water, as it says: “A
plumb line [kav] will be extended over Jerusalem” (Zechariah 1:16).
Rabbi Abba bar Kahana said in the name of Rabbi Levi: The Holy One blessed be He said:
‘Let the water eagerly await [yekavu] for Me, for what I am going to do with it in the future.’
This is analogous to a king who built a palace and settled mute people in it. They would rise
early and inquire regarding the king’s wellbeing with gestures, with fingers, and with
kerchiefs. The king said: ‘If they could speak, would it not be even more so?’ This was a
rhetorical question. The king then settled speaking residents in it. They rose and seized the
palace and said: ‘This palace is not the king’s; it is ours.’ The king said: ‘Let the palace be
restored to its previous state.’ So, from the beginning of the creation of the world the praises
of the Holy One blessed be He would arise only from the water, as it is written: “It is from the
sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say?
“The Lord is mighty on High” (Psalms 93:4). [God said:] ‘If these [waters] that have no
ability to talk and speak, and yet they laud Me, when I create Man, all the more so.’ [But] the
generation of the Flood arose and rebelled against Him, the generation of Enosh arose and
rebelled against Him, the generation of the Dispersion arose and rebelled against Him. The
Holy One blessed be He said: ‘Let these [mankind] be expelled, and let those who had
dwelled here before arise and come back.’ That is what is written: “The rain was upon the
earth forty days and forty nights” (Genesis 7:12).
“To one place” – Rabbi Yudan in the name of Rabbi Levi, and Rabbi Berekhya in the name of
Rabbi Yudan ben Rabbi Shimon say: The world in its entirety was all water, and you say
“[gathered] to one place”? This is bewildering. It is analogous to ten inflated wineskins that
were located in a hall. The king needed their space. What did he do to them? He untied them,
let their air out, and removed them into a corner. So, the Holy One blessed be He trod upon
the primordial waters and diverted them into the ocean. That is what is written: “Behold, He
halts [ya’atzor] the water and it dries…” (Job 12:15); “He treads on the crests of the sea”
(Job 9:8).
Rabbi Levi said: The waters said to one another: ‘Let us go and fulfill the command of the
Holy One blessed be He.’ That is what is written: “The rivers raise, Lord; the rivers raise
their voices. [The rivers boost their towering waves [dokhyam]]” (Psalms 93:3). Rabbi Levi
said: [They exclaimed:] ‘Via the sea [derekh yam], via the sea.’ Rabbi Abba bar Kahana
said: ‘To such-and-such place [dukhta], to such-and-such corner, such-and-such waves.’ Rav
Huna said: ‘To this sea [hadakh yama], to this sea.’ Rabbi Yehoshua bar Ḥanina said: ‘To
water channels [dukhsa yam], to water channels.’
Rabbi Elazar said: The sea absorbed them, just as you say: “Have you entered into the
depths of the sea?” (Job 38:16) – within the boundaries of the sea. The Rabbis say: [The
waters exclaimed:] ‘We are pressed down [dokhim], receive us. We are broken
[medukhanim], receive us.’
Rabbi Yehoshua ben Rabbi Neḥemya said: The water would ascend mountains and descend
depths until it reached the ocean. That is what is written: “They rose to the mountains,
descended [in the valleys to the place You established for them]” (Psalms 104:8). What place
did You establish for them? This is the ocean.
Rabbi Abahu expounded: The ocean is higher than the entire world, and the whole world in
its entirety drinks from its water.
Rabbi Levi said: Some of the expounders, like ben Azai and ben Zoma, expounded: The voice
of the Holy One blessed be He became a guide for Moses, when he said to him: “Ascend to
Mount Avarim” (Deuteronomy 32:49). The voice of the Holy One blessed be He became a
guide for the water. That is what is written: “The voice of the Lord is on the water” (Psalms
29:3).
Rabbi Berekhya said: The lower waters separated from the upper only with weeping
[bekhiya]. That is what is written: “He dams the depths of [mibekhi] the rivers” (Job 28:11).
Rabbi Tanḥum derives it from here: “He makes the earth with His might…. At the sound [kol]
of His placement of a multitude of water [in the heavens]” (Jeremiah 10:12–13), and kol is
nothing other than weeping, just as it says: “So said the Lord: A voice [kol] is heard in
Rama, ]wailing, bitter weeping[” (Jeremiah 31:15).
Rabbi Yoḥanan said: The Holy One blessed be He stipulated a condition with the sea [upon
its creation] that it should split before Israel. That is what is written: “The sea returned to its
power [le’eitano]” (Exodus 14:27), in accordance with its condition [litna’o] that He
stipulated with it.
Rabbi Yirmeya ben Elazar said: It is not only with the sea alone that the Holy One blessed be
He stipulated, but with everything that was created during the six days of Creation. That is
what is written: “My hands stretched the heavens and commanded all their host” (Isaiah
45:12) – right from when “My hands stretched the heavens,” “I commanded all their host.” I
commanded the sea that it should split before Israel. I commanded the heavens and the earth
that they should be silent before Moses, as it is stated: “Listen, the heavens, and I will speak,
and the earth will hear the sayings of my mouth” (Deuteronomy 32:1). I commanded the sun
and the moon that they should stand still before Joshua, as it is stated: “Sun, stand still at
Givon; [and Moon, in the Valley of Ayalon]” (Joshua 10:12). I commanded the ravens that
they should sustain Elijah, as it is stated: “The ravens would bring him bread and meat…” (I
Kings 17:6). I commanded the fire that it should not harm Ḥananya, Mishael, and Azarya. I
commanded the lions that they should not harm Daniel. I commanded the heavens that they
should open before Ezekiel, as it is stated: “The heavens opened…” (Ezekiel 1:1). I
commanded the fish that it should spew out Jonah, as it is stated: “The Lord said to the fish,
and it spewed out Jonah” (Jonah 2:11).
Rabbi Elazar said: At the beginning of the creation of the world, the Holy One blessed be He
decreed: “Let the water…be gathered.” Why [is it written:] “He calls the water of the sea”
(Amos 5:8), “He calls the water of the sea” (Amos 9:6) twice? Once for the generation of the
Flood and once for the generation of Enosh. It is because: “God acted so they would be in
fear of Him” (Ecclesiastes 3:14). This is analogous to a province that rebelled against the
king. The king sent a powerful legion and surrounded it so that the residents of the province
would see it and be in fear of him. So, why is it that: “He heaps together the water of the
sea”? (Psalms 33:7). It is so “the entire earth would be in fear of the Lord…” (Psalms 33:8).
The way of the world is that a person empties a full vessel into an empty vessel. Can one,
perhaps, pour a full vessel into a full vessel? The world in its entirety is all water, and yet you
say “to one place”? But from here [we see] that a smaller space was able to contain a
greater amount [than its size]. Kohelet and in Vayikra Rabba 19:9>.
Similarly, “Moses and Aaron gathered the assembly [to the front of the rock]” (Numbers
20:10). It [the front of the rock] was the size of a small sieve, and yet all of Israel was
standing before it? But from here [we see] that a smaller space was able to contain a greater
amount [than its size].
Similarly, “the Lord said to Moses and Aaron: Take for yourselves [cupped handfuls of soot
of a furnace]” (Exodus 9:8). Rav Huna said: Did Moses’s cupped hand hold eight clenched
handfuls? This is bewildering. A cupped handful and a clenched handful are not the same; a
cupped handful holds twice as much as a clenched handful. And it is written: “Moses threw
it” (Exodus 9:8). It emerges, then, that the cupped hand of Moses held eight clenched
handfuls. But from here [we see] that a smaller space was able to contain a greater amount
[than its size].
Similarly, Rabbi Yosei bar Ḥalafta said: “The length of the courtyard shall be one hundred
cubits and the width shall be fifty on each side” (Exodus 27:18), and yet all of Israel could
stands inside of it? This is bewildering. But from here [we see] that a smaller space was able
to contain a greater amount [than its size].
Similarly, “Joshua said to the children of Israel: Come here…” (Joshua 3:9). Rav Huna said:
He had them stand up between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He
had them all lean on one another between the two staves of the Ark. Rava said: He crowded
them between the two staves of the Ark. Joshua said to them: ‘From the fact that the two
staves of the Ark was able to contain you all, you may know that the Divine Presence of the
Holy One blessed be He is in your midst.’ That is what is written: “Joshua said: With this you
will know that the living God is in your midst” (Joshua 3:10).
This was so in Jerusalem, too, as we learned: They stood crowded, but prostrated themselves
spaciously. Rabbi Shmuel ben Rabbi Ḥana said in the name of Rabbi Aḥa: There were four
cubits for each person to occupy, and a [further] cubit on each side so that none of them
would hear the prayer of the other.
This will be so in the future, too, as it is stated: “At that time, they will call Jerusalem the
Throne of the Lord, and all the nations will be gathered into it” (Jeremiah 3:17). Rabbi
Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him sitting and
expounding this verse: “At that time, they will call Jerusalem the Throne of the Lord, [and all
the nations will be gathered into it].” He said to him: ‘Can Jerusalem contain the Throne of
the Lord?’ He said to him: ‘The Holy One blessed is He will say to it: Expand and extend and
receive your populations.’ That is what is written: “Expand the place of your tent” (Isaiah
54:3). Why? “For you will spread out right and left…” (Isaiah 54:3).
“God called the dry land Earth, and the gathering of the waters He called Seas, and God
saw that it was good” (Genesis 1:10).
“God called the dry land Earth [eretz].” Why was it called eretz? It is because it hastened
[ratzeta] to perform the will of its Maker. Rabbi Natan in the name of Rabbi Aḥa, and Rabbi
Berekhya in the name of Rabbi Yitzḥak said: “I am God Almighty [shadai]” (Genesis 17:1) –
I am the One who [she] said to the heavens and the earth: Enough [dai]. Had it not been so,
they would have continually stretched out until now.
“And the gathering of the waters He called Seas” – Rabbi Yosei ben Rabbi Ḥalafta said: Is it
not only one sea? Why does the verse state “Seas”? However, the taste of a fish that comes
up in Akko is not similar to one that comes up in Sidon or one that comes up in Spain.
“God said: Let the earth sprout grass, vegetation yielding seed, and fruit trees bearing fruit
in their kind, in which there is its seed, upon the earth, and it was so” (Genesis 1:11).
“God said: Let the earth sprout grass” – it is taught in the name of Rabbi Natan: There were
three who were brought to judgment, but there were four who emerged liable. They are as
follows: Adam, Eve, and the serpent were brought to judgment, and the ground was cursed
along with them, as it is stated: “Cursed is the ground on your account” (Genesis 3:17) – it
will produce for you cursed items, such as gnats, flies, and fleas. Rabbi Yitzḥak said: Even
these are beneficial. Why was it cursed? Rabbi Yehuda ben Rabbi Shalom and Rabbi Pinḥas,
Rabbi Yehuda ben Rabbi Shalom said: Because it violated its command, as the Holy One
blessed be He said to it: “Let the earth sprout grass, [vegetation yielding seed, and fruit trees
bearing fruit in their kind]” – just as the fruit is edible, so should the tree be edible. But, it
[the earth] did not do so, but rather, “The earth produced grass…[and trees bearing fruit]”
(Genesis 1:12) – the fruit is edible but the tree is not edible. Rabbi Pinḥas said: [On the
contrary,] it did even more than it was commanded, taking the initiative in fulfilling the will
of its Creator. “Trees bearing fruit” – even the non-fruit trees produced fruit. According to
the opinion of Rabbi Yehuda ben Rabbi Shimon, all is well, but according to Rabbi Pinḥas,
why was it [the earth] cursed? The explanation is that it is like a person who says [when
cursing someone]: Cursed be the breasts from which this person nursed.
“It was evening and it was morning, a third day” (Genesis 1:13).
“It was evening and it was morning, a third [shelishi] day” – it was the day on which
warriors were created, as it says: “Warriors [shalishim] and nobles, all of them riding
horses” (Ezekiel 23:23). When iron was created, the trees began trembling. But it said to
them: ‘Why are you trembling? If no wood of yours enters me none of you will be harmed.’
Chapter 6
“God said: Let there be lights in the firmament of the heavens to distinguish between the
day and the night; let them be for signs, for appointed times, for days, and years” (Genesis
1:14).
“God said: Let there be lights” – Rabbi Yoḥanan began: “He made the moon for appointed
times” (Psalms 104:19). Rabbi Yoḥanan said: It was only the sun that was created to
illuminate. If so, why was the moon created? For the appointed times, in order to sanctify
New Moons and years according to its calculation.
Rabbi Shilo of Kefar Tamarta said in the name of Rabbi Yoḥanan: Even though “He made
the moon for the appointed times,” “the sun knows its setting” (Psalms 104:19) – [the month
is counted only] from the time that “the sun knows its setting.” One does not count [the
months] by the moon until after the sun has set. Yusti Ḥavra said in the name of Rabbi
Berekhya: It says: “They traveled from Rameses in the first month, on the fifteenth day of the
month” (Numbers 33:3). If you count according to the moon, until now, there had been only
fourteen sunsets. [We see] then that one counts for the moon only after the sun sets.
Rabbi Azarya said in the name of Rabbi Ḥanina: It was only the sun that was created to
illuminate. If so, why was the moon created? It is that it teaches that the Holy One blessed be
He foresaw that the idolaters were destined to make them [the sun and the moon] into gods.
The Holy One blessed be He said: If even when they challenge one another, the idolaters
make them into gods, had there been only one [luminary], all the more so.
Rabbi Berekhya said in the name of Rabbi Simon: Both of them were created to illuminate, as
it is stated: “They shall serve as lights” (Genesis 1:15); “God set them in the firmament of
the heavens [to illuminate upon the earth]” (Genesis 1:17).
“Let them be for signs” – these are Shabbatot; “and for appointed times” – these are the
three pilgrimage festivals; “for days” – these are New Moons; “and years” – this is the
sanctification of years.
“The day is Yours, night is Yours, as well” (Psalms 74:16) – the day lauds You and the night
lauds You. Just as the day is in Your domain, so the night is in Your domain. When You
perform miracles for us during the day, “the day is Yours,” and when You perform miracles
for us at night, “night is Yours, as well.” When You perform miracles for us during the day,
we recite songs to You during the day. When You perform miracles for us at night, we recite
songs to You at night. You performed miracles for us during the day and we recited songs to
You during the day: “Deborah and Barak son of Avinoam sang on [that] day…” (Judges
5:1). You performed miracles for us at night and we recited song to You at night: “The song
will be for you, like the night of the consecration of the festival” (Isaiah 30:29). To You it is
appropriate to recite songs during the day; to You it is appropriate to recite songs at night.
Why? “You founded light and the sun” (Psalms 74:16). And You made the two lights, as it is
stated: “God made the two great lights…” (Genesis 1:16).
Rabbi Yudan in the name of Rabbi Tanḥum ben Rabbi Ḥiyya and Rabbi Pinḥas in the name of
Rabbi Simon said: After He calls them [both] great, He goes ahead and diminishes them,
[saying] “The greater light to rule the day, and the lesser light to rule the night”? (Genesis
1:16). This is bewildering. But it is because one of them entered into the realm of its
counterpart. Rabbi Pinḥas said: Regarding all the [holiday] offerings it says: “One goat as a
sin offering” (Numbers 29:5), but regarding the New Moon it is written: “One goat as a sin
offering for the Lord” (Numbers 28:15). The Holy One blessed be He said [as it were]: Bring
atonement on My behalf for having diminished the moon, as it is I who caused it to enter into
the realm of its counterpart. Now, if this one that entered [into its counterpart’s realm] with
permission was diminished by Scripture, one who enters [his neighbor’s realm] without
permission, all the more so.
Rabbi Levi said in the name of Rabbi Yosei bar Ilai: It is only proper for the greater [older]
one to count by the greater thing, and the smaller [younger] one to count by the lesser thing.
Esau counts [its years] by the sun, which is the greater, and Jacob counts [its years] by the
moon, which is the lesser.
Rav Naḥman said: And this is a good portent. Esau counts by the sun, which is the greater.
Just as the sun has dominion during the day and has no dominion at night, so Esau has a
share in this world and has no share in the World to Come. Jacob counts by the moon, which
is lesser. Just as the moon has dominion during both night and day, so Jacob has a share in
both this world and in the World to Come.
Rav Naḥman said: As long as the light of the greater one is in existence, the light of the lesser
one is not discernible. When the light of the greater one recedes, the light of the lesser one is
discernible. So, too, as long as the light of Esau is in existence, the light of Jacob is not
discernible. When the light of Esau will recede, the light of Jacob will be discernible. That is
what is written: “Arise, shine, for your light has come…. For, behold, the darkness will cover
the earth, [and thick darkness the peoples, but upon you the Lord will shine and His glory
will be seen upon you]” (Isaiah 60:1–2).
“And the stars” (Genesis 1:16) – Rav Aḥa said: This is analogous to a king who had two
stewards, one ruled [only] over the city and one ruled over the [rest of the] province. The
king said: ‘Since this one diminished himself [and consented] to be ruler over the city, I
decree concerning him that whenever he goes out, a large crowd should go out with him, and
when he enters, the city council and the multitudes should enter with him.’ So, the Holy One
blessed be He said: ‘Since the moon diminished itself to rule at night, I decree concerning it
that when it goes out, the stars should go out with it, and when it goes in, the stars should go
in with it.’
Similarly, “the name of his brother was Yoktan” (Genesis 10:25) – Rabbi Aḥa said: Why was
he named Yoktan? It is because he would minimize [maktin] his affairs. What did he merit?
He merited producing thirteen great families. Now, if Yoktan received this because he
minimized his affairs, if an important man minimizes his affairs, all the more so.
Similarly, “Israel extended his right hand, and laid it on the head of Ephraim, who was the
younger” (Genesis 48:14) – Rabbi Ḥonya said: Do we not know from the accounts of the
births that he was the younger? What, then, is “who was the younger [tza’ir]”? It is because
he would minimize [matzir] his affairs. What did he merit? He merited the birthright. Now, if
the young one merited the birthright because he minimized his affairs, an older person who
minimizes his affairs, all the more so. This is astounding.
“God set them in the firmament of the heavens to illuminate upon the earth” (Genesis
1:17).
“God set them in the firmament of the heavens” – Rabbi Yoḥanan said: Three items were
given as a gift [matana] to the world: The Torah, the lights, and the rains. The Torah, from
where is it derived? It is as it is stated: “He gave [vayiten] to Moses [the two tablets of
Testimony]” (Exodus 31:18). The lights, from where is it derived? It is as it is stated: “God
set [vayiten] them in the firmament of the heavens.” The rains, from where is it derived? It is
as it is stated: “I will provide [venatati] your rains in their seasons” (Leviticus 26:4). Rabbi
Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: Peace, as well, as it is stated: “I
will grant [venatati] peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Rabbi
Neḥemya said: Salvation, as well, as it is stated: “You have given [vatiten] me the shield of
Your salvation” (Psalms 18:36). Rabbi Tanḥuma said: The Land of Israel, as well, as it is
stated: “He gave [vayiten] them the lands of the nations…” (Psalms 105:44). Some say,
vengeance against Edom, as well, as it is stated: “I will set [venatati] My vengeance upon
Edom…” (Ezekiel 25:14). The Rabbis say: Mercy, as well, as it is stated: “He situated
[vayiten] them for mercy before their captors” (Psalms 106:46).
Rabbi Yitzḥak bar Maryon says: Setting sail in the Great Sea, as well, as it is stated: “So said
the Lord, who makes [noten] a way in the sea…” (Isaiah 43:16). The Rabbis say: “Who
makes a way in the sea” – from Shavuot until Sukkot; “and a path in mighty waters” (Isaiah
43:16) – from Sukkot until Hanukkah. Rabbi Natan, son of the brother of Rabbi Ḥiyya bar
Abba, was setting out to sea. He said to his brother: ‘Pray for me.’ He said to him: ‘What
should I pray for you? From when you bind up your lulav, bind up your feet. If you enter a
synagogue and hear them praying for rain, do not rely on my prayer.’
Rabbi Yehoshua son of Rabbi Tanḥuma ben Rabbi Ḥiyya of Kefar Ḥanun was in Asia Minor.
He wanted to set sail [after Sukkot]. A noblewoman said to him: ‘Are you setting sail on these
days?’ She said this in astonishment. His father appeared to him in a dream. He said to him:
‘My son will go without burial, as it is stated: “Moreover, he has no burial”’ (Ecclesiastes
6:3). He heeded neither the words of this one nor the words of that one, and so it befell him.
Where are the orbs of the sun and the moon situated? They are in the second firmament, as it
is stated: “God set them in the firmament of the heavens.” Rabbi Pinḥas said in the name of
Rabbi Abahu: There is an explicit verse, and the members of the Great Assembly elaborated
on it: “You, the Lord, alone, You made the heavens, the heaven of heavens, and all their
host…” (Nehemiah 9:6). Where is all their host situated? It is in the firmament that is above
the heavens. From the earth to the firmament is a distance of five hundred years’ walk, and
the thickness of the firmament is a distance of five hundred years’ walk, and from firmament
to firmament is a distance of five hundred years’ walk. See how high it is. And we learned, on
the first day of the summer solstice, there is no shade for any creature, as it is written:
“Nothing can shelter from its heat” (Psalms 19:7).
The orb of the sun has a sheath, as it is stated: “In a tent within, He placed the sun” (Psalms
19:5), and there is a pool of water before it. When it emerges [from the sheath], the Holy One
blessed be He mitigates its strength through that water so that it should not emerge and
incinerate the world. But in the future, the Holy One blessed be He will strip it of its sheath
and burn the wicked with it, as it is stated: “The day that is coming will burn them” (Malachi
3:19).
Rabbi Yanai and Rabbi Shimon both say: There will be no Gehenna [in the future]; rather,
there will be a [scorching] day that will burn up the wicked. What is the source? “For,
behold, the day is coming, burning like a furnace…” (Malachi 3:19). The Rabbis say: There
will be a Gehenna, as it is stated: “The utterance of the Lord, for whom there is fire in
Zion…” (Isaiah 31:9). Rabbi Yehuda bar Ilai says: There will be neither a [scorching] day
nor a Gehenna, but rather, a fire that emerges from the body of the wicked themselves and
burns them. What is the source? It is as it is written: “Conceive stubble, give birth to straw,
your spirit is a fire that will consume you” (Isaiah 33:11).
Rabbi Yehoshua bar Avin said: “The heavens will declare His beneficence” (Psalms 50:6) –
in the future, the heavens will relate the beneficence that the Holy One blessed be He
bestowed upon His world, in that He did not situate them in the first firmament. Had He
situated them in the first firmament, no creature could have withstood the fire of the day.
Rabbi Levi said: There are three items whose sound travels from one end of the world to the
other, and the creatures are in the middle but do not sense it. They are: The day, the rains,
and the soul at the moment that it leaves the body. The day, from where is it known? Rabbi
Yehuda said: You believe that it [the sun] moves smoothly in the firmament, but actually it is
like a saw sawing wood. The rains, from where is it derived? Rabbi Levi said: “Depths call
out to depths in the sound [of your waterways]” (Psalms 42:8). The soul at the moment that it
leaves the body, from where is it derived? Because Rabbi Shmuel, brother of Rabbi Pinḥas
ben Rabbi Ḥama, was dying in Tzippori, and his colleagues were sitting with him. A
[humorous] matter came up and they began laughing. He said to them: How the soul of the
brother of that man [the soul of my brother] is hewing cedars and hewing trees, and you are
sitting and laughing and are oblivious to it.
“God set them in the firmament of the heavens” (Genesis 1:17) – how do the orbs of the sun
and the moon set in the firmament? Rabbi Yehuda bar Ilai and the Rabbis, the Rabbis say:
They go behind the Dome and below. Rabbi Yehuda bar Ilai said: They go behind the Dome
and above. Rabbi Yoḥanan said: The statement of Rabbi Yehuda bar Ilai, who said: Behind
the Dome and above, seems more correct during the summer, when the whole world is boiling
and yet the springs are cold; and the statement of the Rabbis, who say: Behind the Dome and
below, during the rainy season, when the entire world is cold and yet the springs are tepid.
Rabbi Shimon ben Yoḥai said: We do not know if they fly through the air, or if they move
smoothly in the firmament, or if they follow their predetermined path. The matter is very
difficult and it is impossible for people to ascertain it.
“And to rule during the day and at night, and to divide between the light and the darkness,
and God saw that it was good” (Genesis 1:18).
“And to rule during the day and at night” – Rabbi Ilfa said: If this is referring to the lights, is
it not already stated: “The greater light to rule the day”? Genesis 1:16). Why, then, does the
verse state: “And to rule during the day and at night”? Rather, it is referring to the righteous,
who exert control over the body that was created to illuminate during the day and the body
that was created to illuminate at night. That is what is written: “The sun stood still, and the
moon stopped, until the nation took vengeance against their enemies. Is it not written in the
book of the upright?” (Joshua 10:13). What is the book of the upright? It is the book of
Abraham, Isaac, and Jacob. Why is it called the book of the upright? It is as it is written:
“Let me die the death of the upright” (Numbers 23:10). Rabbi Ḥalafta applied it [this lesson]
to here: “And to rule during the day and at night.” Rabbi Ḥanin in the name of Rabbi Shmuel
applied it to the end of the book: “However, his younger brother [Ephraim] will be greater
than he [Manasseh]” (Genesis 48:19). Is it possible to say this? Rather, this refers Joshua,
who would descend from him [Ephraim], who would cause the orbs of the sun and the moon,
which rule from one end of the world to the other, to stand still.
Rabbi Ḥanan in the name of Shmuel applied it to the end of the Torah, [where it is said of
Joseph]: “A firstborn bull is his majesty…[he will gore the peoples together at the ends of the
earth]” (Deuteronomy 33:17). Is it possible? Rather, this is Joshua, who would descend from
him, and who would cause the orbs of the sun and the moon, which rule from one end of the
world to the other, to stand still. This is as Rabbi Shimon ben Yoḥai said: The book of
Deuteronomy was like a standard for Joshua. When the Holy One blessed be He appeared to
him, he found him sitting with the book of Deuteronomy in his hand. He said to him: ‘“Be
strong” Joshua, “be courageous” Joshua, “this book of the Torah shall not depart…”’
(Joshua 1:6–8). He took him and showed him to the orb of the sun. He [Joshua] said to it:
‘Just as I have not been still from [reading] this [book], so, you shall stand still before me.’
Thereupon, “The sun stood still, and the moon stopped” (Joshua 10:13). Rabbi Yitzḥak said:
He said to it: ‘Wayward slave, are you not the acquired possession of my ancestor [Joseph]?
Did my ancestor not see you in a dream: “Behold, the sun and the moon…[were prostrating
themselves to me]”?’ (Genesis 37:9). Thereupon, “the sun stood still, and the moon
[stopped].”
Chapter 7
“God said: Let the water swarm with swarms of living creatures, and let birds fly above the
earth on the face of the firmament of the heavens” (Genesis 1:20).
“God said: Let the water swarm” – it is written: “There is none like You among the gods,
Lord, and nothing akin to Your deeds” (Psalms 86:8). It is the usual way of the world that a
mortal human fashions a form on dry land. But the Holy One blessed be He fashions a form
in the water, as it is stated: “God said: Let the water swarm with swarms of living
creatures.”
Yaakov of Kefar Nevorai once issued a ruling in Tyre that fish require ritual slaughter. Rabbi
Ḥagai heard this and sent a message to him: ‘Come here to be flogged.’ He said to him: ‘Is a
man who says a Torah concept to be flogged?’ He said to him: ‘From where in the Torah is
this derived?’ He said to him: ‘From what is written: “God said: Let the water swarm with
swarms of living creatures, and let birds fly above the earth” – just as a bird requires ritual
slaughter, so, too, fish require ritual slaughter.’ He said to him: ‘You did not issue a proper
ruling.’ He said to him: ‘From where can you prove it to me?’ He said to him: ‘Bend over,
and I will prove it to you. It is as it is written: “Will flocks and cattle be slaughtered for them
and it suffice for them? If all the fish of the sea will be gathered for them, will it suffice for
them?” (Numbers 11:22). “Will be slaughtered” is not written here [regarding fish], but
rather, “will be gathered.”’ He said to him: ‘Strike your blows, beat your beating, as it is
helpful in learning a lesson.’
Yaakov of Kefar Nevorai once issued a ruling in Tyre that it is permitted to circumcise the
son of a non-Jewish woman on Shabbat. Rabbi Ḥagai heard this and sent a message to him:
‘Come here to be flogged.’ He said: ‘Is a man who says a Torah concept to be flogged?’ He
said to him: ‘From where in the Torah is this derived?’ He said to him: ‘“They verified their
lineages by their families, by their patrilineal houses” (Numbers 1:18) – the family of the
father is called family; the family of the mother is not called family.’ He said to him: ‘You did
not issue a proper ruling.’ He said to him: ‘From where can you prove it to me?’ He said to
him: ‘Bend over and I will prove it to you.’ He said: ‘If the son of a non-Jewish woman were
to come to you and say: I want to become a Jew, with the stipulation that I be circumcised on
Shabbat or on Yom Kippur, would one desecrate it for him? Is it not so that one desecrates
Shabbat and Yom Kippur only for [circumcising] the son of an Israelite woman?’ He said to
him: ‘From where do you derive this?’ [He said:] ‘It is from what is written: “Now, let us
establish a covenant with our God to send away all the [non-Jewish] wives, and those born
from them, according to the counsel of the Lord…”’ (Ezra 10:3). He said to him: ‘Rabbi, are
you flogging me based on received Scripture?’ He said to him: ‘But is it not written there: “It
shall be done in accordance with the Torah”?’ (Ezra 10:3). He said to him: ‘From which
[verse in the] Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi
Shimon ben Yoḥai: “You shall not intermarry [with them]” (Deuteronomy 7:3). Why?
“Because he will divert your son from following Me” (Deuteronomy 7:4) – your [grand]son
who comes from an Israelite woman is called your son, but your [grand]son who comes from
a non-Jewish woman is not called your son.’ He said to him: ‘Strike your blows, as it is
helpful for absorbing [a lesson]; beat your beating, as it is helpful in learning a lesson.’
“And let birds fly” – it is the usual way of the world that a flesh-and-blood king builds a
palace and settles occupants in the upper and lower levels. Does he, perhaps, do so in its air
space? The Holy One blessed be He, however, settles occupants even in the air space, as it is
written: “And let birds fly above the earth…”
“God created the great serpents and every living creature that crawls, with which the water
swarmed by their species, and every winged bird in its kind, and God saw that it was good”
(Genesis 1:21).
“God created the…serpents [hataninim]” – Rabbi Pinḥas said in the name of Rabbi Aḥa:
Taninim is written without a yod – this is Behemoth and Leviathan, that have no mates. Rabbi
Shimon ben Lakish said: Behemoth has a mate, but has no desire [to mate], as it is stated:
“The sinews of its testicles are knotted” (Job 40:17).
Rav Huna said in the name of Rav Matna: The peacock comes from a single white-colored
drop, and yet it has three hundred and sixty-five colors, corresponding to the number of days
in the solar year.
Rabbi Yirmeya Kahana asked Rabbi Shimon ben Lakish: ‘One who crossbreeds sea animals,
what is the halakha?’ He said to him: ‘Also in their regard it is written: “By their species.”’
With this, ben Lakish spread out his net for Kahana. Kahana raised an objection: ‘Is “by
their species” not written regarding fish as well?’ With this, Kahana spread out his net to
trap Rabbi Shimon ben Lakish. How, indeed can this be done? Rabbi Yona said: ‘I can
explain it regarding driving animals: One brings two fish, a mairon and an asparon, ties
them together with reed-grass, and leads them along in the river or the sea. It is prohibited to
do so, due to the prohibition of diverse kinds, as we learned: The diverse kinds that were
mentioned regarding driving them [together], may not be used to plow, to haul, or to pull
together. Thus it is stated: “And every living creature that crawls, with which the water
swarmed by their species”’ (Genesis 1:21).
“And every winged bird” (Genesis 1:21) – this is the peacock.
“God said: Let the earth produce the spirit of living beings by their species, animals, and
crawling creatures, and beasts of the earth by their species, and it was so” (Genesis 1:24).
“God said: Let the earth produce…” – Rabbi Elazar said: “The spirit of living beings” – this
is the life spirit of Adam the first man.
“God made the beasts of the earth by their species, and the animals by their species, and
every creature that crawls upon the ground by its species, and God saw that it was good”
(Genesis 1:25).
“God made the beasts of the earth by their species” – Rabbi Hoshaya Rabba said: This is the
serpent.
Rabbi Ḥama bar Hoshaya said: Regarding souls, it says four items, but when they were
actually created it says [only three items]: “The beasts of the earth by its species, and the
animals by its species, and every creature that crawls upon the ground.” This is bewildering.
Rabbi said: [The extra spirit] refers to the demons, as the Holy One blessed be He created
their souls, but when He was about to create their bodies, Shabbat [arrived and] became
sanctified and He did not [have time to] create them. This is to teach you proper conduct
from the demons: If a person has in his possession a precious object or a gem on the day
before Shabbat just before dusk, one says to him: ‘Cast it away from you,’ as [even] the One
who spoke and brought the world into being was engaged in the creation of the world and
created their souls [of the demons], but when He was about to create their bodies, Shabbat
[arrived and] became sanctified, and He did not create them.
Chapter 8
“And God said: Let us make Man in our image, in our likeness, and let them dominate over
the fish of the sea, and over the birds of the heavens, and over the animals, and over all the
earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26).
“And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began:
“Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said:
If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped
me.” But if not, he will come to give an accounting, as it is stated: “You placed Your palm on
me” (Psalms 139:5).
Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first
man, He created him androgynous. That is what is written: “He created them male and
female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He
created Adam the first man, He created him with two faces, and [subsequently] He sawed him
in two and made [for] him two backs, a back here and a back there. They raised an objection
to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built
the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It
means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle”
(Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma
in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When
the Holy One blessed be He created Adam the first man, He created him in an unformed state
and he was situated from one end of the world to the other. That is what is written: “Your
eyes saw my unformed parts...” (Psalms 139:16).
Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar
said: He created him filling the whole world. From east to west, from where is it derived? It
is as it is stated: “Back [aḥor] and front [kedem], You shaped me…” (Psalms 139:5). From
north to south, from where is it derived? It is as it is stated: “[From the day God made Adam
on the earth,] and from one end of the heavens to the other end of the heavens”
(Deuteronomy 4:32). From where is it derived that he even filled the empty space of the
world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says:
“Distance Your palm from me” (Job 13: 21).
Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last
day, and first [kedem] among the acts of creation on the last day. This is in accordance with
the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living
beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man.
Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of
creation on the last day, and first [kedem] among the acts of creation on the first day. This is
in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish
said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this
is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him”
(Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering
angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm
preceded you.’
Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem]
for all punishments. Rabbi Shmuel said: Regarding praising [God] as well, he comes last.
That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the
rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]”
(Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the
earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12).
Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the
birds, so his creation was only after the animals, the beasts, and the birds. What is the
source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth
produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
Rav Ḥama bar Ḥanina began: “Have you known this from [oldest times?]” (Job 20:4). Rav
Ḥama bar Ḥanina said: This is analogous to a city that received its supplies by donkey
drivers. They would ask one another: ‘What is the price of grain in the province today?’ The
Friday ones would inquire of the Thursday ones; the Thursday ones of the Wednesday ones;
the Wednesday ones of the Tuesday ones; the Tuesday ones of the Monday ones; the Monday
ones of the Sunday ones. The Sunday one, whom would he ask? Would he not ask the
businessmen of the city? Here, too, everything that was made on each day would ask one
another: ‘What creations did the Holy One blessed be He create on your day?’ The sixth day
would ask the fifth day, and so on until the first day. Whom would it [the first day] ask? Is it
not the Torah, that preceded the creation of the world? As Rabbi Shimon ben Lakish said:
The Torah preceded the creation of the world by two thousand years. That is what is written:
“I was with Him, as a protégé; [I was a delight day after day]” (Proverbs 8:30), and the day
of the Holy One blessed be He is one thousand years, as it is written: “As one thousand years
in Your eyes are like yesterday” (Psalms 90:4). That is, “have you known this [from oldest
times?]” (Job 20:4). The Torah knows what preceded the creation of the world. But you have
license to expound only “from when man was placed upon the earth” (Job 20:4).
Rabbi Elazar said, citing ben Sira: “Do not seek what is too great for you, do not interrogate
what is stronger than you, do not seek knowledge of what is hidden from you, and do not ask
regarding what is concealed from you. Observe what is permitted for you, and you have no
business with the esoteric.”
“And God said: Let us make Man” – with whom did He consult? Rabbi Yehoshua said in the
name of Rabbi Levi: He consulted with the works of the heavens and the earth. This is
analogous to a king who had two members of his council and he would not do anything
without their knowledge. Rabbi Shmuel bar Naḥman said: He consulted with what was made
on each and every day. This is analogous to a king who had an adviser and he would not do
anything without his knowledge.
Rabbi Ami said: He consulted with His heart. This is analogous to a king who built a palace
through the services of an architect, but it was not pleasing for him. At whom should he be
angry? Is it not the architect? This is a rhetorical question. That is, “He was saddened in His
heart” (Genesis 6:6). Rav Asi said: This is analogous to a king who conducted a business
transaction through an intermediary, and he suffered a loss. At whom should he be angry? Is
it not the intermediary? This is a rhetorical question. That is, “He was saddened in His
heart.”
Rabbi Berekhya said: When the Holy One blessed be He came to create Adam the first man,
He foresaw righteous and wicked people descending from him. He said: If I create him,
wicked people will descend from him. But if I do not create him, how will righteous people
ever descend from him? What did the Holy One blessed be He do? He distanced the way of
the wicked from His attention, appended the attribute of mercy to Himself, and created him:
That is what is written: “For the Lord knows the way of the righteous, and the way of the
wicked will be eradicated” (Psalms 1:6). He eradicated it [the way of the wicked] from
before his attention, appended the attribute of mercy to Himself, and created him.
Rabbi Ḥanina did not interpret it in that manner. Rather, when He came to create Adam the
first man, He consulted the ministering angels and said to them: “Let us make Man in our
image, in our likeness” (Genesis 1:26). They said to him: ‘What is his nature?’ He said to
them: ‘Righteous people will arise out of him.’ That is what is written: “For the Lord knows
[yode’a] the way of the righteous” (Psalms 1:6) – for the Holy One blessed be He informed
[hodi’a] the ministering angels about the way of the righteous. “But the way of the wicked
will be eradicated” (Psalms 1:6) – He eradicated it from them. He revealed to them that the
righteous would arise out of him, but He did not reveal to them that the wicked would [also]
arise out of him, as had He revealed to them that the wicked would arise out of him, the
attribute of justice would not have allowed him to be created.
Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the
ministering angels divided into various factions and various groups. Some of them were
saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is
what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11).
Kindness said: ‘Let him be created, as he performs acts of kindness.’ Truth said: ‘Let him not
be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs
acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What
did the Holy One blessed be He do? He took Truth and cast it down to earth. That is what is
written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the
Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal?
Let Truth ascend from the earth.’ That is what is written: “Truth will spring from the earth”
(Psalms 85:12).
The Rabbis say in the name of Rabbi Ḥanina bar Idi, and Rabbi Pinḥas and Rabbi Ḥilkiya
said in the name of Rabbi Simon: Meod, this refers to Man [adam]. That is what is written:
“God saw everything that He had made, and, behold, it was very [meod] good” (Genesis
1:31) – Man [adam] was good.
Rav Huna, the rabbi of Tzippori, said: While the ministering angels were busy deliberating
with one another and engaging with one another, the Holy One blessed be He created him.
He said to them: ‘Why are you deliberating? Man has already been created.’
Rav Huna said in the name of Rabbi Aivu: He created him wisely, as He created the needs of
his sustenance and only then created him. The ministering angels said before the Holy One
blessed be He: ‘Master of the universe, “what is a mortal that You remember him, a man that
You take him into account”? (Psalms 8:5). This trouble, why should it come about?’ He said
to them: ‘If so, “all sheep and cattle, all the animals of the field” (Psalms 8:8) – why were
they created? “The birds of the heavens and the fish of the sea” (Psalms 8:9) – why were they
created?’ This is analogous to a king who had a tower filled with all manner of fine things,
but he had no guests. What pleasure does the king derive from having filled it? They said
before Him: ‘“Lord, our Master, how mighty is Your name throughout the world” (Psalms
8:10) – do what pleases You.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Shmuel: He consulted with the souls of
the righteous. That is what is written: “They are the potters and the inhabitants of Neta’im
and Gedera; they dwelled there with the king for his works” (I Chronicles 4:23). “They are
the potters [hayotzerim]” – alluding to: “the Lord God formed [vayitzer] man of dust from
the ground” (Genesis 2:7). “Inhabitants of Neta’im” – alluding to: “the Lord God planted
[vayita] a garden eastward in Eden” (Genesis 2:8). “And Gedera” – after “for I set the sand
as a barrier [gader] for the sea” (Jeremiah 5:22). “They dwelled there with the king for his
works” (I Chronicles 4:23) – “with the king,” the King of kings, the Holy One blessed be He,
“they dwelled,” [referring to] the souls of the righteous, [“for his works”], as the Holy One
blessed be He consulted them when creating the world.
Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: When Moses was writing the
Torah, and was writing what was made on each day, when he reached this verse: “And God
said: Let us make Man in our image, in our likeness” – he said before Him: ‘Master of the
universe, why do you provide the heretics with basis for a claim? This is bewildering.’ He
said to him: ‘Just write, and if someone wants to err, let him err.’ The Holy One blessed be
He said to Moses: ‘Is it not so regarding this man whom I created, that I will bring forth
descendants of greater and lesser status? If someone of greater status is about to seek
approval from one of lesser stature than he, but he says: Why do I need to seek approval from
one who is of lesser stature than I? One may say to him: Learn from your Creator, as He
created the heavenly realms and the earthly realms, but when He came to create man, he
consulted with the ministering angels.’
Rabbi Levi said: There is no consultation here; rather, this is analogous to a king who was
strolling at the entrance to his palace, and saw a large hewn rock set off to the side. He said:
‘What should we use this for?’ Some of them [of his advisers] said: ‘[Use it for] the public
baths,’ and others said: ‘For private bathhouses.’ The king said: ‘I am going to craft it into a
statue.’ Who will prevent it?
The heretics once asked Rabbi Samlai: ‘How many deities created the world?’ He said to
them: ‘Let you and I inquire into the early days.’ That is what is written: “For inquire now
into the early days that were before you, from the day that God created [bara] man”
(Deuteronomy 4:32) – “that [God] baru” is not written here, but rather, “that [God] bara.”
They said to him: ‘What is this that is written: “In the beginning God [Elohim] created”?’
He said to them: “Baru Elohim” is not written here, but rather, “bara Elohim.”
Rabbi Samlai said [moreover]: Everywhere you find a basis for a claim of the heretics, you
find a refutation alongside it. They asked him further, saying to him: ‘What is this that is
written: “Let us make Man in our image, in our likeness”?’ He said to them: ‘Read what is
written thereafter: God created [vayivre’u] man in their image is not stated, but rather, “God
created [vayivra] man in His image,”’ (Genesis 1:27). After they left, his students said to
him: ‘Rabbi, those men you pushed off with a reed. What would you respond to us?’ He said
to them: ‘In the past, Adam was created from earth and Eve was created from Adam. From
now on, “In our image, in our likeness” – a man will not [produce offspring] without a
woman, nor will a woman without a man, nor both of them without the Divine Presence.’
They then asked him, they said to him: ‘What is this that is written: “God [El], God [Elohim],
the Lord [Hashem], [He knows]…”’ (Joshua 22:22). He said to them: ‘“They know” is not
written here, but rather, “He knows.”’ His students said to him: ‘Those men you pushed off
with a reed. What do you respond to us?’ He said to them: ‘All three of them are names of
God, as when a person says: Basilias Augustus Caesar.’ They [the heretics] asked him:
‘What is this that is written: “For He is a holy [kedoshim] God”?’ (Joshua 24:19). He said to
them: ‘“They are holy” is not written, but rather, “he is holy.”’
Rabbi Hoshaya said: When the Holy One blessed be He created Adam the first man, the
ministering angels erred concerning him and sought to proclaim “holy” before him. This is
analogous to a king and a governor who were in a chariot, and the residents of the province
wanted to salute the king by proclaiming: Domine. But they did not know which one he was.
What did the king do? He pushed him [the governor] out of the chariot, and then they all
knew that he was the governor. So, when the Holy One blessed be He created Adam the first
man, the ministering angels erred concerning him and sought to proclaim “holy” before him.
What did the Holy One blessed be He do? He cast a deep slumber upon him, and everyone
then knew that he was [merely] a man. That is what is written: “Desist from man, who has
breath in his nostrils, for in what way is he worthy?” (Isaiah 2:22).
“So God created man in His own image, in the image of God created He him; male and
female He created them” (Genesis 1:27).
“Male and female [unkeva] He created them” – this is one of the words that they changed for
King Ptolemy: “A male and his orifices [unkuvav] he created them.”
Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak, and the Rabbis in
the name of Rabbi Elazar say: He endowed him [Adam] with four features from the supernal
realm and four features from the lower realm. [From the lower realm:] He eats and drinks as
does an animal, procreates as does an animal, defecates as does an animal, and dies as does
an animal. From the supernal realm: He stands as do the ministering angels, speaks as do the
ministering angels, has intelligence as do the ministering angels, and sees as do the
ministering angels. But do animals not [also] see? This is bewildering. The difference is that
this one [a human] has peripheral vision.
Rabbi Tifdai in the name of Rabbi Aḥa: The supernal beings were created in the [divine]
image and likeness, but do not procreate, while the earthly beings [created before man]
procreate but were not created in the [divine] image and likeness. The Holy One blessed be
He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the
supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tifdai in the
name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal
realm, he will live and never die; if from the earthly realm, he will die and will not live.
Rather, I will create him from [both] the supernal and from the earthly. If he sins he will die;
if he does not sin he will live.’
“God blessed them and God said to them: Be fruitful and multiply, and fill the earth and
subdue it, and dominate over the fish of the sea, and over the birds of the heavens, and over
every living creature that crawls upon the earth” (Genesis 1:28).
“And dominate over the fish of the sea” – Rabbi Ḥanina said: If they merit it, [they will]
dominate [redu], but if not, they will fall [yeredu]. Rabbi Yaakov of Kefar Ḥanin said: One
who fulfills “in our image, in our likeness – “And dominate”; those who do not fulfill “in our
image, in our likeness” – they will fall [yeredu]. Rabbi Yaakov of Kefar Ḥanan said: Let the
one who is “in our image, in our likeness” come “and dominate” the one who does not
resemble being “in our image, in our likeness.”
“God blessed them” – there we learned: A virgin should marry on a Wednesday and a widow
on a Thursday.” Why? It is because a blessing [for fertility] is written in connection with
these days. But, is it not so, that a blessing [for fertility] is written only in connection with
Thursday and Friday? Bar Kapara said: Wednesday means on the eve of Thursday, and
Thursday means on the eve of Friday.
Rabbi Elazar in the name of Rabbi Yosei Ben Zimra: “[Be fruitful and multiply, and fill the
earth] and subdue it” [vekhivshuha] – it is written [as if it should be read] vekhovshah – the
man alone is commanded regarding procreation, but not the woman. Rabbi Yoḥanan ben
Beroka says: Both the man and the woman [are commanded]. Regarding both of them it says:
“God blessed them […and said: Be fruitful, and multiply…].”
Vekhivshuha – it is written [as if it should be read] vekhovshah – the man restrains his wife
so she should not go out in public, as any woman who goes out in public will ultimately falter.
From where do we derive it? It is from Dina, as it is stated: “Dina went out” (Genesis 34:1)
– and she ultimately faltered. That is what is written: “Shekhem saw her…” (Genesis 34:2).
Rabbi Yirmeya, Rabbi Abahu, and Rabbi Yitzḥak bar Maryon in the name of Rabbi Ḥanina:
The halakha is in accordance with Rabbi Yoḥanan.
Rabbi Abahu said: The Holy One blessed be He [Himself] took the cup of blessing, [as it
were,] and gave a blessing to them. Rabbi Yehuda ben Rabbi Simon said: Mikhael and
Gavriel were the groomsmen of Adam the first man.
Rabbi Samlai said: We have found that the Holy One blessed be He blesses grooms, adorns
brides, visits the ill, and buries the dead. He blesses grooms – from where is it derived? “God
blessed them.” He adorns brides – from where is it derived? “The Lord God built the side”
(Genesis 2:22). He visits the ill – from where is it derived? It is as it is stated: “The Lord
appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead – from where is
it derived? “He buried him in the valley” (Deuteronomy 34:6). Rabbi Shmuel bar Naḥman
said in the name of Rabbi Yonatan: He also consoles the mourner. That is what is written:
“God appeared to Jacob again…[and He blessed him]” (Genesis 35:9). What blessing did
He bless him? It was the blessing of mourners.
Chapter 9
“God saw everything that He had made, and, behold, it was very good. It was evening and it
was morning, the sixth day” (Genesis 1:31).
“God saw everything that He had made…” – Rabbi Levi began: “The glory of God is
concealing a matter, but the glory of kings is investigating a matter” (Proverbs 25:2) – Rabbi
Levi said in the name of Rabbi Ḥama bar Ḥanina: From the beginning of the book until here,
it is “the glory of God,” [calling for] “concealing a matter.” From here on, “the glory of
kings is investigating a matter” – the glory of the words of the Torah that are likened to
kings, as it is stated: “Through me kings reign” (Proverbs 8:15), [calling for] investigating a
matter.
Another matter, “God saw everything that He had made, and, behold, it was very good” –
Rabbi Tanḥuma began: “He made everything beautiful in its time” (Ecclesiastes 3:11) –
Rabbi Tanḥuma said: The world was created at its proper time; the world was not fit to be
created before then. Rabbi Abbahu said: From here we learn that the Holy One blessed be He
continuously created worlds and destroyed them, until He created the current ones, and said:
This one pleases me, those did not please Me. Rabbi Pinḥas said: Rabbi Abbahu’s source:
“God saw everything that He had made, and, behold, it was very good” – this pleases me,
those did not please Me.
“God saw everything that He had made, and, behold, it was very good” – Rabbi Yoḥanan
said: When a flesh-and-blood king builds a palace, he looks at the upper levels in one glance
and at the lower levels in another glance. But the Holy One blessed be He looks at the
supernal and the earthly all in one glance.
Rabbi Shimon ben Lakish said: “Behold, it was very good” – this is this world. “And, behold,
it was very good” – this is the World to Come. The Holy One blessed be He looked at this
world and the World to Come in one glance.
Rabbi Shimon ben Lakish said in the name of Rabbi Elazar ben Azarya: “Alas! My Lord God,
behold, You made the heavens and the earth with Your great power and with Your
outstretched arm; there is nothing that is obscured from You” (Jeremiah 32:17). From that
moment on, there is nothing that is obscured from You.
Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “And you, Solomon my son, know the God of
your father and serve Him wholeheartedly and with a willing mind, for the Lord seeks all
hearts, and understands all inclinations of thoughts. If you seek Him, He will be accessible to
you, but if you forsake Him, He will abandon you forever” (I Chronicles 28:9). Even before a
thought is formed in a person’s heart, it is already revealed before Him. Rabbi Yudan said in
the name of Rabbi Yitzḥak: Before a creature is created, his thought is already revealed
before Him. Rabbi Yudan himself said: “Even when there is no speech on my tongue, behold,
Lord, You know it all” (Psalms 139:4) – even before one’s tongue utters a word, already,
“behold, Lord, You know it all.”
Rabbi Ḥama bar Ḥanina and Rabbi Yonatan, Rabbi Ḥama bar Ḥanina said: This is
analogous to a king who built a palace. He saw it and it pleased him. He said: ‘Palace,
palace, if only you could always find favor before me just as you have found favor before me
at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if
only you could always find favor before Me just as you have found favor before Me at this
moment.’ Rabbi Yonatan said: This is analogous to a king who was marrying off his
daughter, and he made her a bridal canopy and chamber, whitewashed it, embossed it, and
painted it. He saw it and it pleased him. He said: ‘My daughter, if only this bridal chamber
could always find favor before me just as it has found favor before me at this moment.’ So,
the Holy One blessed be He said to His world: ‘My world, My world, if only you could always
find favor before Me just as you have found favor before Me at this moment.’
In Rabbi Meir’s Torah they found written: “And, behold, it was very [me’od] good” – and,
behold, death [mot] is good. Rabbi Shmuel bar Naḥman said: I was once riding on the
shoulders of my grandfather, going up from his city to Kefar Ḥanan via Beit She’an, and I
heard Rabbi Shimon ben Elazar sitting and expounding in the name of Rabbi Meir: “And,
behold, it was very good” – and, behold, death is good. Rabbi Ḥama bar Ḥanina and Rabbi
Yonatan, Rabbi Ḥama bar Ḥanina said: Adam the first man was worthy not to have tasted the
taste of death. Why, then, was he penalized with mortality? It is because the Holy One blessed
be He foresaw that [his descendants] Nebuchadnezzar and Ḥiram king of Tyre were destined
to render themselves deities. That is why he was penalized with mortality. That is what is
written [concerning Ḥiram]: “You were in Eden, the Garden of God” (Ezekiel 28:13). Now,
was Ḥiram actually in the Garden of Eden? This is a rhetorical question. Rather, He was
saying to him: ‘It is you who caused the one in the Garden of Eden to die.’ Rabbi Ḥiyya, son
of Rabbi Berekhya’s daughter, said in the name of Rabbi Berekhya: “You were a great
cherub” (Ezekiel 28:14) – it is you [Ḥiram] who caused that cherub [Adam] to die. Rabbi
Yonatan said to him: If so, let Him decree death for the wicked and not decree death for the
righteous. The reason [He didn’t do this] is that it was so that the wicked should not feign
repentance, so that the wicked should not say: ‘Do the righteous not live because they
accumulate mitzvot and good deeds? We, too, will accumulate mitzvot and good deeds.’ The
result would be acting [virtuously] for insincere motives.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Why was death decreed
for the wicked? The answer is that as long as the wicked are alive, they anger the Holy One
blessed be He. That is what is written: “You wearied the Lord with your words” (Malachi
2:17). But once they die, they stop angering the Holy One blessed be He, as it is stated:
“There anger has ceased for the wicked” (Job 3:17) – there they stop angering the Lord. And
why was death decreed for the righteous? The answer is that as long as the righteous are
alive, they engage in battle against their evil inclination, and when they die, they rest. That is
what is written: “There rest those whose strength is sapped” (Job 3:17) – [those who say:]
‘We have toiled enough.’
Rabbi Shimon ben Lakish said: It is to give these [the righteous] a double reward and to
exact double retribution against those [the wicked]. It is to give reward to the righteous who
were worthy of never tasting the taste of death. That is why, “therefore, they will inherit a
double portion in their land” (Isaiah 61:7). And to exact retribution against the wicked, as
the righteous were worthy of never tasting the taste of death, and it was only due to them [the
wicked] that they accepted death upon themselves. They will therefore inherit double of what
they have earned.
Rabbi Shimon ben Elazar said: “And behold it was very good” – and behold sleep is good. Is
sleep, then, very good? This is a rhetorical question. Did we not learn: Wine and sleep are
beneficial for them [the wicked] and beneficial for the whole world? However, as a result of a
person sleeping a bit, he can get up and toil extensively in the Torah.
Rabbi Naḥman bar Shmuel bar Naḥman said in the name of Rav Shmuel bar Naḥman:
“Behold it was very good” – this is the good inclination; “and behold it was very good” –
this is the evil inclination. Is the evil inclination, then, very good? This is a rhetorical
question. Rather, were it not for the evil inclination, a man would never build a house, would
never marry a wife, would never beget children, and would never engage in commerce.
Likewise, Solomon says: “[And I have considered all toil and all excelling in work,] that it is
each man’s envy of his counterpart” (Ecclesiastes 4:4).
Rav Huna said: “Behold it was very good” – this refers to experiencing good fortune; “and
behold it was very good” – this refers to experiencing suffering. Is the experiencing of
suffering, then, “very good”? This is a rhetorical question. It is, rather, that through it,
people come to attain life in the World to Come. Likewise, Solomon says: “Rebukes of
admonition is the way toward life” (Proverbs 6:23). You must say: Go out and see, which
path is it that leads a person towards life in the World to Come? This is the experiencing of
suffering.
Rabbi Ze’eira said: “Behold it was very good” – this is the Garden of Eden; “and behold it
was very good” – this is Gehenna. Is Gehenna, then, very good? This is a rhetorical question.
This is analogous to a king who had an orchard. He stationed laborers there and he built a
storage house at its entrance. He said: ‘Anyone who performs successfully in the labor of the
orchard, he may enter its treasury; anyone who does not perform successfully in the labor of
the orchard, he may not enter its treasury.’ So, too, anyone who amasses mitzvot and good
deeds, here is the Garden of Eden. Anyone who does not amass mitzvot and good deeds, here
is Gehenna.
Rabbi Shmuel bar Yitzḥak said: “Behold it was very good” – this is the angel of life; “and
behold it was very good” – this is the angel of death. Is the angel of death, then, “very
good”? This is a rhetorical question. Rather, it is analogous to a king who prepared a feast,
invited the guests and brought before them a serving dish filled with all kinds of delicacies.
He said: ‘Anyone who eats and blesses the king, let him eat and enjoy himself, but anyone
who eats and does not bless the king, his head shall be severed with a sword.’ So, too, anyone
who amasses mitzvot and good deeds, here is the angel of life, and anyone who does not
amass mitzvot and good deeds, here is the angel of death.
Rabbi Shimon bar Abba said: “Behold it was very good [tov me’od]” – this is the [divine]
attribute of benevolence [midat tov], “and behold it was very good” – this is the [divine]
attribute of strict punishment. Is the attribute of strict punishment, then, “very good”?
Rather, He works conscientiously on the punishment, in which manner to bring it. Rabbi
Simon said in the name of Rabbi Shimon bar Abba: All the [original divine] measures are
now void, but the [principle of] measure for measure has not been voided. Rav Huna said in
the name of Rabbi Yosei: From the beginning of the creation of the world, the Holy One
blessed be He foresaw [the principle] that in accordance with the measure that a person
metes out for others, so is it meted out for him. That is why the Sages said: “And behold it
was very good” – this is the attribute of beneficence.
The Rabbis said it in the name of Rabbi Ḥanina bar Idi, Rabbi Pinḥas, and Rabbi Ḥilkiya:
“Very [me’od]” and “man [adam]” are identical; the letters of this word are the same as
letters of that one. That is what is written: “God saw everything that He had made, and,
behold, it was very good” – this refers to man.
Rabbi Shimon ben Lakish said: “Behold it was very good” – this is the kingdom of Heaven;
“and behold it was very good” – this is the kingdom on earth. Is the kingdom on earth, then,
“very good”? This is a rhetorical question. Rather, [it is good] because it addresses people’s
grievances, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).
“It was evening and it was morning, the sixth day, [and heaven and earth were finished…]”
(Genesis 1:31–2:1) – Rabbi Yudan said: This is the additional hour [late Friday afternoon]
that one takes away from the profane and adds to the sacred [Shabbat], during which the
labor of the world was completed. That is why “the sixth [day, and heaven and earth were
finished]” is written.
Rabbi Simon ben Marta said: Until this point, one reckons [the days] according to the count
of the world, from here on, one reckons according to a different count.
Chapter 10
“The heavens and the earth and their entire host were completed” (Genesis 2:1).
“The heavens and the earth and their entire host were completed.” It is written: “I see an end
to all great things, but Your commandments are exceedingly broad” (Psalms 119:96).
Everything has boundaries, the heavens and earth have boundaries, with the exception of one
matter that does not have boundaries. Which is that? That is the Torah, as it is stated: “Its
measure is longer than the earth and broader than the sea” (Job 11:9). Another
interpretation: “I see an end to all great things” – this is the work of the creation of the
heavens and the earth, as it is stated: “The heavens and the earth…were completed.”
Rabbi Ḥama began: “Remove the dross from silver [and a vessel will emerge for the smith]
(Proverbs 25:4) – Rabbi Eliezer said in the name of Rabbi Yaakov: This is analogous to a
bathtub that was filled with water, and there were two ornamental bowls in it. As long as it
was full of water, the handiwork of the bowls was not visible. Once someone opened the drain
and emptied the water from it, the handiwork of the bowls became visible. So, too, as long as
the world was emptiness and disorder, the labor of the heavens and the earth was not visible.
Once the emptiness and disorder was uprooted from the world, the handiwork of the heavens
and the earth became visible. “A vessel [keli] will emerge for the smith” (Proverbs 25:4) –
they [the heavens and earth] became [finished] vessels. That is what is written: “The heavens
and the earth and their entire host were completed [vaykhulu].”
How did the Holy One blessed be He create His world? Rabbi Yoḥanan said: The Holy One
blessed be He took two skeins, one of fire and one of snow, mixed them with one another, and
from them the world was created. Rabbi Ḥanina said: Four, for the four directions of the
world. Rabbi Ḥama bar Ḥanina said: Six, four for the four directions and one for above and
one for below. Hadrian, may his bones be crushed, once asked Rabbi Yehoshua bar Ḥananya,
saying to him: ‘How did the Holy One blessed be He create His world?’ He said to him in
accordance with what Rabbi Ḥama bar Ḥanina said. He said to him: ‘Is it possible that it
was so?’ This was a rhetorical question. He took him into a small house and said to him:
‘Extend your hand to east, west, north, and south.’ He said to him: ‘Such was the action done
by the Holy One blessed be He.’
Rabbi Hoshaya said: Rabbi Afes expounded in Antioch: “Vaykhulu” is nothing other than an
expression of a delivering a blow and an expression of destruction [kelaya]. This is
analogous to a king who entered a province and the residents of the province lauded him.
Their lauding pleased him, and he provided them with encouragement and incentives.
Sometime later, they angered him, so he minimized encouragement and incentives for them.
So, too, until Adam the first man sinned, the celestial bodies would move in a short path, and
quickly. After he sinned, He diverted them into a roundabout path, and they went at a slow
pace. There are celestial bodies that complete their circuits in twelve months, such as
Mercury. And there are celestial objects that complete their circuit in thirty days, namely, the
moon. And there are celestial objects that complete their circuits in twelve years, namely,
Jupiter. And there are celestial objects that complete their circuits in thirty years, namely,
Saturn. This is all besides Venus and Mars, which complete their circuit only in four hundred
and eighty years.
Rabbi Yehoshua ben Levi said: The heavens were perfected [nishtakhlelu] through [the
addition of] the sun, moon, and constellations, and the earth was perfected through [the
addition of] trees, vegetation, and the Garden of Eden. Rabbi Simon in the name of Rabbi
Yehoshua ben Levi: The creations were all made in generic form [mekhulalim], and they
gradually expanded.
“And their entire host [tzevaam]” – Rabbi Elazar said: There are three kinds of tzava: The
tzava of the heavens and the earth, the tzava of the students, and the tzava of suffering. The
tzava of the heavens and the earth, as it is stated: “The heavens and the earth and their entire
host [tzevaam] were completed.” The tzava of the students, from where is it derived? It is as
it is stated: “All the days of my teaching students [tzeva’i], I wait until my replacement
comes” (Job 14:14) – until my replacement arises. The tzava of suffering, from where is it
derived? It is as it is stated: “Behold, there is suffering [tzava] for man upon earth” (Job
7:1).
[Another interpretation of this last verse:] All a person’s aspirations [tzivion] are only on the
earth. But of what benefit is it for him, since “his days are like the days of a hired laborer”
(Job 7:1).
Naḥman son of Rabbi Shmuel bar Naḥman said: If one merits, tzava will be his, but if not, the
tzava will be upon him. When one builds a building, if he is fortunate, the tzava is his. If he
falls from it and dies, the tzava overcomes him. If one eats his bread and enjoys it, tzava is
his. If it gets stuck in his throat and chokes him, the tzava overcomes him. And the Holy One
blessed be He has appointed many kinds of tzava for man in order to collect His due – many
bears, many lions, many snakes, many fiery serpents, many scorpions. Moreover, “his days
are like the days of a hired laborer.”
Bar Sira said: God produced drugs from the earth with which the physician heals the wound,
and with which the pharmacist mixes his compounds. Rabbi Simon said: There is not a single
blade of grass that does not have a constellation in the firmament that strikes it and says to it:
‘Grow.’ That is what is written: “Do you know the rules of the heavens? Will you establish its
dominion [mishtaro] on earth?” (Job 38:33). It is an expression of being in charge [shoter].
“Will you tie the chains of the Pleiades, or untie the reins of Orion?” (Job 38:31) – Rabbi
Ḥanina bar Pappa and Rabbi Simon said: Pleiades renders fruits delicate and Orion draws it
out from knot to knot. That is what is written: “Will you bring out the Mazarot in its season
and guide Ursa with its sons?” (Job 38:32). Rabbi Tanḥuma said: It [Mazarot] is a
constellation that softens [memazer] the produce.
The Rabbis say: Even matters that you consider superfluous in the world, like flies, fleas, and
gnats, they, too, are included in the creation of the world, and through all of them the Holy
One blessed be He executes His missions – even by means of a serpent, even by means of a
gnat, even by means of a frog. Rabbi Tanḥuma said it in the name of Rabbi Menaḥma, Rabbi
Berekhya in the name of Rabbi Ḥelbo: Rabbi Aḥa would relate this incident: A certain man
was standing on the river bank. He saw a frog carrying a scorpion and transporting it across
the river. After it [the scorpion] performed its mission, it [the frog] took it back to its place.
Rabbi Pinḥas said in the name of Rabbi Ḥanan of Tzippori: There was an incident involving
a certain man who was standing to reap his crop in the Bei Tarfa valley. He saw a stalk of a
certain herb, picked it, and crafted it into a wreath for his head. A serpent came and he struck
it, killing it. Another man came and stood there to look at the snake. He said: ‘I wonder, who
was it who killed this serpent?’ That man said: ‘I killed it.’ He lifted his eyes and saw the
stalk of herb that had been crafted into a wreath on his head. He said: ‘Did you really kill it?’
He said: ‘Yes.’ He said: ‘Can you remove that herb from your head?’ He said: ‘Yes.’ Once he
removed it he said to him: ‘Can you come over here and lift this serpent with this staff?’ He
said: ‘Yes.’ When he approached that serpent, immediately his limbs fell.
Rabbi Yanai was sitting and expounding at the entrance to his city. He saw a serpent
slithering and approaching. When he chased it away from one side, it returned at the other
side, and when he chased it away from that side, it returned from the other side. He said: This
one is on his way to perform a mission. Thereafter, a sound was heard in the city: So-and-so
son of so-and-so was bitten by a serpent and died.
Rabbi Elazar was sitting, paying a visit to the latrine. A Roman came and expelled him,
entered in his place and sat himself down. He [Rabbi Elazar] said: This did not occur for
naught. Immediately, a serpent emerged and struck him [the Roman], killing him. He applied
to him the verse: “I placed a man [adam] in your stead” (Isaiah 43:4) – I placed Edom in
your stead.
Rabbi Yitzḥak ben Elazar was standing and strolling along the shore of the Sea of Caesarea
and saw a certain thighbone that was rolling along. He kept pushing it away out of sight, but
it kept rolling back. He said: This one is prepared to perform a mission. Several days later, a
certain courier passed by, and he stumbled on it and died. They went and examined him and
found that he was carrying evil missives regarding the Jews of Caesarea.
The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the
two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged
with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the
blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege. He
took all the Temple vessels and wrapped them up in a big bundle. He again began to speak
out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison
between one who wages war with the king in the wilderness and defeats him, and one who
wages war with the king in his own palace and defeats him there.’ He went down to his ship.
When he set sail, a large wave struck him in the sea. He said: ‘It appears that the God of this
nation has power only in the water. He exacted retribution against the generation of Enosh
only with water, He exacted retribution against the generation of the Flood only with water,
He exacted retribution against Pharaoh and his army only with water. I, too, when I was in
His House and His domain He was unable to stand up against me, and now He has
confronted me here. He believes that He will kill me in the water.’ The Holy One blessed be
He said [an oath] to him: ‘Wicked one, by your life, I will exact retribution from this wicked
one [Titus] with a creature that is the smallest of all the creatures I created during the six
days of Creation.’ Thereupon, the Holy One blessed be He signaled to the angel of the sea
and it calmed from its raging.
When he reached Rome, all the residents of Rome emerged and lauded him. When he
ascended to Rome [the city], he entered the bathhouse. When he emerged, they poured him a
vial of a post-bath elixir with wine to drink. A gnat entered into his nose and began to
continuously gnaw at his brain, until it was as large as a two-pound fowl. He [Titus] issued a
command, saying: ‘Open up the brain of this man to ascertain through what instrument the
God of the Jews has exacted retribution from this man.’ Thereupon, they called the surgeons,
they opened up his brain and removed what was like a two-pound fowl. Rabbi Elazar bar
Rabbi Yosei said: ‘I saw in Rome that [they placed] a weight of two pounds on one side [of a
balance] and the bird-like growth [of Titus] on the other side, and they were equal in weight.
They took it and placed it in a bowl. As it [the growth] withered, he [Titus] withered along
with it. [When it returned to its natural size,] the gnat flew away and the soul of the evil Titus
flew away [as well].’
“God completed on the seventh day His labor that He had made; He rested on the seventh
day from all His labor that He had made” (Genesis 2:2).
“God completed on the seventh day” – Rabbi Ḥanina said: Rabbi Yishmael ben Rabbi Yosei
took me to a certain inn and said to me: ‘Here my father prayed the Shabbat [evening] prayer
before Shabbat.’ Rabbi Yirmeya and Rabbi Aḥa say: Rabbi Yoḥanan raised it as a difficulty:
‘Did my father pray the Shabbat [evening] prayer here before Shabbat?’ he asked in
bewilderment. But there was no need to raise a difficulty, as the donkey drivers had come up
from Arav to Tzippori, and said: ‘Rabbi Ḥanina ben Dosa has already begun to observe
Shabbat in his city.’ If you wish to raise a difficulty, raise it concerning this [version of the
incident]: Rabbi Ḥanina said: Rabbi Yishmael ben Rabbi Yosei took me to a certain inn and
said to me: ‘Did my father pray the post-Shabbat [evening] prayer here on Shabbat?’ Rabbi
Abba said: ‘Concerning this as well there is no need to raise a difficulty, as Rabbi once was
sitting and giving a lecture, and [afterwards] he said to Abba Yudan, his spokesman:
Announce to the congregation that they should pray the weekday [evening] prayer now,
though it is still daytime.’
Rabbi asked Rabbi Yishmael ben Rabbi Yosei, saying to him: ‘Did you hear from your father
what is meant by: “God completed [vayechal] on the seventh day”? This is bewildering.’ The
explanation is that it is like someone who was banging with a hammer onto an anvil. He
raised it while it was still day and lowered it after nightfall. Rabbi Shimon ben Yoḥai said: A
mortal human being who does not know [with certainty] his times, his minutes, and his hours,
he must add from the profane to the sacred. But the Holy One blessed be He, who knows
[with certainty] his minutes, his times, and his hours, entered into it [Shabbat] like a
hairbreadth.
Geniva and the Rabbis, Geniva said: This is analogous to a king who made himself a wedding
canopy, painted it and embossed it. What was it lacking? A bride [kalla] to enter it. So, too,
what was the world lacking? Shabbat. The Rabbis say: This is analogous to a king for whom
they crafted a signet ring. What was lacking? The seal. So, too, what was the world lacking?
Shabbat.
This is one of the matters that they changed for King Ptolemy – [they wrote] “God completed
on the sixth day…and He rested on the seventh day.” King Ptolemy once asked the rabbis in
Rome: ‘In how many days did the Holy One blessed be He create His world?’ They said to
him: ‘In six days.’ He said to them: ‘And ever since that time, Gehenna has been burning for
the wicked? Woe to the world from its judgments.’
“His labor” – did Rabbi Berekhya not say this in the name of Rabbi Simon: It was not with
toil and not with exertion that the Holy One blessed be He created His world. And you say
“from all His labor”? This is bewildering. The explanation is that it is to exact retribution
against the wicked, who demolish the world [as if it were] all created with toil and with
exertion, and to grant a reward to the righteous, who sustain the world [as if it were] all
created with toil and with exertion.
What was created on it [Shabbat] after He rested [from creating the world]? Tranquility,
satisfaction, calm, and quiet.
Rabbi Levi in the name of Rabbi Yosei ben Rabbi Nehorai: As long as the hands of their
Maker were touching them, they [the creations] would continuously expand. When the hands
of their Maker let go of them, they were granted rest. “He rested [Vayanaḥ] [on the seventh
day]” (Exodus 20:11) – He let go of His world on the seventh day.
Rabbi Abba said: A mortal [king], when he grants furlough [to his soldiers], he does not give
them gratuities, and when he gives them gratuities, he does not grant them furlough. But the
Holy One blessed be He both granted a furlough and gave gratuities: “He rested [on the
seventh day from all His labor that He had made]…and God blessed [the seventh day]”
(Genesis 2:2–3).
Chapter 11
“God blessed the seventh day and sanctified it, because on it He rested from all His labor
that God created to make” (Genesis 2:3).
“God blessed the seventh day and sanctified it” – it is written: “The blessing of the Lord, it
will enrich, without adding toil with it” (Proverbs 10:22). “The blessing of the Lord, it will
enrich” – this is Shabbat, as it is stated: “God blessed the seventh day.” “Without adding toil
[etzev] with it” – this is mourning, just as it says: “The king is in grief [ne’etzav] over his
son” (II Samuel 19:3).
“God blessed the seventh day [and sanctified it]” – Rabbi Yishmael said: He blessed it with
manna and He sanctified it with manna. He blessed it with manna in that all the days of the
week one omer [of manna] would fall, while on the day before Shabbat two omers would fall.
He sanctified it with manna, as it did not fall on it [on Shabbat] at all. Rabbi Natan says: He
blessed it with manna and sanctified it with a blessing. Rabbi Yitzḥak said: He blessed it with
manna and sanctified it through the gatherer.
He blessed it with apparel. Rav Huna said: He should change his clothing. Rabbi Ḥiyya said
in the name of Rabbi Yoḥanan: He should mix [garments]. Avin bar Ḥisdai said: He should
lower [his garments]. Rabbi Yirmeya and Rabbi Ze’eira were walking together [on Shabbat],
and the outer garment of Rabbi Yirmeya was raised up, but Rabbi Ze’eira lowered his. This
shows that one should lower [one’s garments for Shabbat].
Rabbi Elazar says: He blessed it with [the Shabbat] candle, and there was an incident
involving me [that illustrates this]. One time I kindled a candle on Shabbat eve, and I came
and found it burning at the conclusion of Shabbat, and nothing [of the oil] was diminished.
He blessed it with the radiance of a person’s face, He sanctified it with the radiance of a
person’s face. The radiance of a person’s face all the days of the week is not comparable to
the way it is on Shabbat.
He blessed it with the lights. Rabbi Shimon bar Yehuda of Kefar Akko says in the name of
Rabbi Shimon: Even though the lights were cursed on the day before Shabbat, they were not
stricken until the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis,
and not in accordance with the opinion of Rabbi Ami, as Rabbi Ami said: Adam the first man,
his glory did not spend the night with him. What is the source? “Man [adam] will not go to
rest in his splendor; he is like the beasts that perish” (Psalms 49:13). The Rabbis say: His
glory did spend the night with him, and only at the conclusion of Shabbat was his radiance
taken from him, as He expelled him from the Garden of Eden. That is what is written: “You
alter his countenance and send him away” (Job 14:20).
When the sun set on Shabbat eve, the Holy One blessed be He sought to put away the
[primordial] light, but He accorded honor to Shabbat. That is what is written: “God blessed
the seventh day, and sanctified it” – He blessed it with light. When the sun set on Shabbat eve
the [primordial] light continued to function. Everyone began praising [God]; that is what is
written: “Under all the heavens they sing His praises, and His light is to the ends of the
earth” (Job 37:3). Why was this? Because “His light is to the ends of the earth.”
Rabbi Yehuda bar Rabbi Simon said: By the light that the Holy One blessed be He created on
the first day, a person could look out and see from one end of the world to the other end.
When the Holy One blessed be He looked at the people of the generation of the Flood and the
people of the generation of the Dispersion, whose actions were to be corrupt, He arose and
hid it away and designated it for the righteous in the future. From where is it derived that He
hid it away? It is as it is stated: “Their light will be withheld from the wicked, and the
upraised arm will be broken” (Job 38:15). And from where is it derived that He designated it
for the righteous in the future? It is as it is stated: “But the path of the righteous is like a
dawning light, growing brighter until the day is established” (Proverbs 4:18).
Rabbi Levi said in the name of Rabbi Ze’eira: That [primordial] light functioned for thirty-six
hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on
Shabbat. As the sun set at the conclusion of Shabbat, darkness began approaching, and Adam
the first man became afraid, as it is stated: “And I said that darkness will envelop me
[yeshufeni]; night for me is light,” (Psalms 139:11) – that one [the serpent] in whose regard
it is written: “He will strike you [yeshufekha] with his head, and you will strike him
[teshufenu] with your heel” (Genesis 3:15), is now coming to confront me. What did the Holy
One blessed be He do? He prepared for him two flint stones and he struck them one against
the other. Light emerged from them and he recited a blessing over it. That is what is written:
“Night for me is light.” What blessing did he recite over it? [Blessed be God] Who creates
the lights of fire. This is in accordance with the opinion of Shmuel, as Shmuel said: Why does
one recite a blessing over light at the conclusion of Shabbat? It is because that time was the
beginning of its creation. Rav Huna in the name of Rav and Rabbi Abahu in the name of
Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur,
as well, because fire rested all that day.
He blessed it due to the expenditure. Rabbi Levi said in the name of Rabbi Yosei ben Rabbi
Ḥanina: Every day on which there is reduction [among the creations of that day], blessing is
written in its regard, and in fact it lacks nothing. On the fifth day, birds and fish were created,
and people slaughter and eat birds and trap and eat fish, [reducing their number], but since
blessing is written in its regard it lacks nothing. On the sixth day, man and animal were
created, and people slaughter and eat animals, and people die, but since blessing is written in
its regard it lacks nothing. But regarding the seventh day what can you say? Rabbi Levi said
in the name of Rabbi Yosei ben Rabbi Ḥanina: It is for the expenditure.
Rabbi Elazar said in the name of Rabbi Yosei: For the sake of fastidious people, He blessed it
with delicacies. Our master [Rabbi] once prepared a feast for Antoninus on Shabbat. He
brought before him some cold cooked dishes. He ate them and enjoyed them. He [Rabbi]
prepared another feast for him on a weekday. He brought before him some hot cooked dishes.
He said to him: ‘Those [from Shabbat] pleased me more than these.’ He said to him: ‘They
[the weekday foods] are missing a certain spice.’ He said to him: ‘Is it possible that the
pantry of the king is lacking anything?’ He said: ‘They are lacking Shabbat. Do you have
Shabbat?’
Rabbi Yishmael ben Rabbi Yosei asked Rabbi, he said to him: ‘The [Jewish] residents of
Babylon, by what merit do they live?’ He said to him: ‘It is by the merit of the Torah [which
they study diligently].’ ‘And the residents of the Land of Israel, by what merit [do they live]?’
He said to him: ‘It is by the merit of tithes [which they separate from their produce].’ ‘And
the residents outside of the Land of Israel, by what merit [do they live]?’ ‘It is by the merit of
the fact that they honor Shabbatot and the festivals.’
Rabbi Ḥiyya bar Abba said: One time a certain person in Laodicea invited me and brought
before us a round tabletop borne on sixteen poles, and on it was every type of food that was
created during the six days of Creation. There was a certain child sitting in the middle of the
tabletop and proclaiming and saying: “The earth and all that it holds are the Lord’s, the
world and all its inhabitants” (Psalms 24:1). And why did he go to such lengths? It was so
the host should not become haughty [from all his wealth]. I said to him [the host]: ‘Son, from
where did you merit all this honor?’ He said to me: ‘I used to be a butcher, and every time I
saw a fine animal over the week days, I would set it aside for Shabbat.’ I said to him: ‘It is
not for naught that you merited [all this].’
Rabbi Tanḥuma said: There was an incident in Rome on the day before the great fast [Yom
Kippur]. There was a certain tailor there and he went [to the market] to purchase a fish. It
happened that he and the child [servant] of the governor were vying for it. This one would
offer a higher price and the other one would offer a still higher price, until it reached twelve
dinars, and the tailor purchased it. At dinnertime, the governor said to the child: ‘Why did
you not bring me a fish?’ He said to him: ‘My master, I will not conceal it from you, I went
[to the market] and there was only one fish there and it happened that I and a certain Jew
were vying for it. He offered a higher price and I offered a higher price until it reached
twelve dinars. Would you have wanted me to bring you a fish for twelve dinars?’ he asked
rhetorically. He said to him: ‘Who is it [who bought the fish]?’ He said to him: ‘A man
named such-and-such.’ He sent for him and he came before him. He said to him: ‘What did
you see, Jewish tailor, that led you to eat a fish that cost twelve dinars?’ He said to him: ‘My
master, we have one day [each year] that atones for us for all the sins we have performed all
the days of the year. When it arrives, should we not accord it honor?’ He said to him:
‘Because you adduced a justification for your position, you are exempt [from punishment].’
How did the Holy One blessed be He reward him? He went and cut it open and He brought it
about for him that there was a fine gem inside it, and he supported himself from it all his
days.
The wicked [governor] Tinneus Rufus asked Rabbi Akiva: ‘How is this day [Shabbat]
different from the other days of the week?’ He said to him: ‘How is this man [Tinneus Rufus]
different from other men?’ He said: ‘What did I say to you and what did you say to me?’ He
said to him: ‘You said to me: How is this day different from the other days of the week,
meaning, in what way is Shabbat different from every day? And I said to you: How is this
man different other men, meaning, in what way is Tinneus Rufus different from other men?’
He said to him: ‘It is because the king wished to honor me.’ He said to him: ‘This [Shabbat],
too, the Holy One blessed be He wished to honor it.’ He said to him: ‘From where can you
prove it to me?’ He said to him: ‘The Sambatyon River proves it, as it flows with stones all
the days of the week, but on Shabbat it rests.’ He said to him in astonishment: ‘Are you
dragging me to a river?’ He said to him: ‘Necromancers, who raise the dead via the male
organ, will prove it, as a dead man can be brought up all the days of the week, but on
Shabbat he cannot be brought up. Let this man [Tinneus Rufus] test this out with his father.’
One time, he [Tinneus Rufus] needed to do so, and he tested it with his father. He was
brought up all the days of the week, but on Shabbat he could not be brought up. On Sunday
he brought him up again. He said to him in bewilderment: ‘Since you died, have you become
a Jew? Why were you brought up all the days of the week, but on Shabbat you could not be
brought up?’ He said to him: ‘Anyone who does not observe Shabbat willingly in your place,
will observe it here perforce.’ He said to him: ‘Do you have labor there for which you exert
yourselves all the days of the week, that you can experience rest on Shabbat?’ He said to him:
‘All the days of the week we are punished, but on Shabbat we rest.’
He [Tinneus Rufus] returned to Rabbi Akiva and said to him: ‘If it is as you say, that the Holy
One blessed be He honors the Shabbat, let him not make the wind blow [on Shabbat], let him
not make rain fall, let him not allow grass to grow.’ He said to him: ‘May the spirit of that
man depart from him. I will tell you a parable: [It is analogous to] two people who resided in
the same courtyard. If one does not contribute to the eruv and the other one contributes to the
eruv, is it, perhaps, permitted to transport items in the courtyard? However, if one person
resides in a courtyard alone, it is permitted for him [to transport items] in the entire
courtyard. Here, too, the Holy One blessed be He, because there is no other power that co-
exists with Him, and the entire world is His, it is permitted for Him [to transport items]
throughout the entire world. Additionally, those who partook of the manna can attest to it, as
all the days of the week it would fall, but on Shabbat it did not fall.’
A certain philosopher once asked Rabbi Hoshaya, saying to him: ‘If circumcision is so dear
to Him [God], why was it not given to Adam the first man?’ He said to him: ‘Why does this
man [the philosopher] shave the corner of [the hair on] his head but leave the corner of his
beard?’ He replied: ‘It is because this [the head hair] grew with him in his period of
foolishness.’ He said to him: ‘If so, he should put out his eye, sever his hands, and break his
legs, because they too grew with him in his period of foolishness.’ He said to him: ‘Have we
come to such [frivolous] arguments?’ This was a rhetorical question. He said to him: ‘It is
not possible for me to dismiss you with no response at all. The explanation is that everything
that was created during the six days of Creation requires some action [to bring it to its
perfected state], e.g., mustard requires sweetening, lupines require sweetening, wheat
requires grinding. And even man needs to be perfected.’
Rabbi Yoḥanan said in the name of Rabbi Yosei bar Ḥalafta: Abraham, in whose regard
observance of Shabbat is not mentioned, inherited the world with a limited measure, as it is
stated: “Arise, walk about in the land to its length and to its breadth, [as to you I will give
it]” (Genesis 13:17). But Jacob, in whose regard observance of Shabbat is mentioned, as it is
stated: “He encamped before the city” (Genesis 33:18) – he entered with the dimming of the
sun and established Shabbat boundaries [for his camp] while it was still day – [he] inherited
the world with no limited measure, as it is stated: “Your descendants will be as the dust of the
earth, [and you shall spread out to the west, and to the east, and to the north, and to the
south]” (Genesis 28:14).
Another interpretation: Why did He bless it [Shabbat]? Rabbi Berekhya and Rabbi Dostai
and Rabbi Shmuel bar Naḥman, Rabbi Berekhya and Rabbi Dostai say: It is because it does
not have a partner. Sunday has Monday [as its partner], Tuesday has Wednesday, Thursday
has Shabbat eve. But Shabbat has no partner. Rabbi Shmuel bar Naḥman said: It [the
blessing of Shabbat] is in that it cannot be postponed. Festivals may be postponed, Yom
Kippur may be postponed, but Shabbat cannot be postponed.
Rabbi Shimon ben Yoḥai taught: Shabbat said before the Holy One blessed be He: ‘Master of
the universe, all of them [the other days] have partners, but I do not have a partner.’ The
Holy One blessed be He said to it: ‘The congregation of Israel is your partner.’ When Israel
stood before Mount Sinai, the Holy One blessed be He said to them: ‘Remember the matter
that I said to Shabbat: The congregation of Israel is your partner.’ That is the meaning of the
statement in the Ten Commandments: “Remember the Shabbat day to keep it holy” (Exodus
20:8).
Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He created
three creations on each day. On the first day He created the heavens, the earth, and light; on
the second day, the firmament, Gehenna, and angels; on the third day, trees, grasses, and the
Garden of Eden; on the fourth day, the sun, the moon, and the constellations; on the fifth day,
birds, fish, and Leviathan; on the sixth day, Adam, Eve, and crawling creatures. Rabbi
Pinḥas said: On the sixth day, He created six things: Adam, Eve, crawling creatures, animals,
beasts, and demons. Rabbi Benaya said: “That God created and made” is not written here,
but rather, “that God created to make” – everything that the Holy One blessed be He was
going to create on the seventh day, He created them early, on the sixth day.
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Although it says: “Because on it He rested
from all His labor,” from the labor of creating His world He rested, but he did not rest from
the labor of the wicked nor from the labor of the righteous. Rather, he performs actions with
these and with those. He shows to these the essence of what is their fate and to those the
essence of their fate. From where is it derived that the punishment of the wicked is called
labor? It is as it is stated: “The Lord opened His armory and took out the weapons of His
fury, for it is labor [for the Lord]” (Jeremiah 50:25). And from where is it derived that the
reward of the righteous is called labor? It is as it is stated: “How great is the goodness You
have in store for those who fear You, which You have fashioned for those taking refuge in
You, in the presence of people” (Psalms 31:20).
Chapter 12
“These are the outgrowths of the heavens and of the earth when they were created, on the
day that the Lord God made the earth and the heavens” (Genesis 2:4).
“These are the outgrowths [toledot] of the heavens and of the earth when they were created”
– it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said:
All the things that you see are just the edges of the ways of the Holy One blessed be He.
“Behold, these are but the edges of His ways, and how a trace is heard about Him; who can
investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it
emerges in its full force, no creature can understand it. “Who has investigated?” is not
written, but rather, “who can investigate?” Clever people may have vague knowledge or
ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to
understand [even] the workings of thunder, is it not all the more so for the workings of the
[whole] world? That is a rhetorical question.
If a person says to you: I can understand the workings of the world, say to him: ‘If you are
unable to understand even a flesh-and-blood king, are you able to understand the King of
kings, the Holy One blessed be He? That is a rhetorical question.’
Rav Naḥman said: This is analogous to a thicket of reeds into which no person could enter,
as anyone who entered into it would lose his way. What did one clever person do? He
continuously cut down [reeds] and entered further and further into the thicket. He entered via
the clearing and exited via the clearing. Everyone then began entering and exiting via the
clearing. Rav Naḥman said differently: This is analogous to a great palace that had many
entrances. Everyone who entered it would lose his way. What did one clever person do? He
took a spool of string and tied it [on one end] opposite the entrance and he entered by means
of the spool and exited by means of the spool. Everyone then began entering and exiting by
means of the spool.
Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a
palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls
were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person
ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a
rhetorical question.
“After He has already done” is not written, but rather, “after they have already done”
(Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred,
as it were, over each and every limb of yours, and established it at its proper configuration,
as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father,
your redeemer? He made you, and He established you” (Deuteronomy 32:6).
Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its
drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One
blessed be He, created man and placed his drain pipe at his entrance, and it is becoming, and
it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God
formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had
formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it
were, saying: ‘See the creation that I created and the form that I formed.’
Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and
of the earth when they were created” – their Creator praises them, who can disparage them?
Their Creator lauds them, who will find fault with them? Rather, they are beautiful and
praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when
they were created, on the day that the Lord God made the earth and the heavens.”
Rabbi Pinḥas said in the name of Rabbi Levi: “When they were created [behibare’am]” –
with heh [beheh] He created them [bera’am]. “My hand made all these [eleh], and all these
came into being, the utterance of the Lord, but to this I will look; to the poor and the
depressed and those fervent for My word” (Isaiah 66:2) – Rabbi Yehuda said in the name of
Rabbi Simon: It was not with exertion and not with toil that the Holy One blessed be He
created the world, as it is stated: “My hand made all these, [and all these came into being,
the utterance of the Lord].”
Rabbi Yudan said: By the merit of the Torah, as it is stated: “These [eleh] are the statutes
and ordinances and laws which the Lord gave between Him and the children of Israel at
Mount Sinai by the hand of Moses” (Leviticus 26:46). Rabbi Yehoshua bar Neḥemya says: By
the merit of the tribes, as it is stated: “These [eleh] are the names” (Exodus 1:1). And it is
stated: “And all these [eleh] came into being.”
“These are [eleh] the outgrowths of the heavens [when they were created, on the day that the
Lord God made the earth and the heavens]…” – Rabbi Abahu said: Everywhere eleh is
stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it says eleh,
it excludes what preceded it. What, then, does it exclude? Emptiness, disorder, and darkness.
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “The heavens and the earth…were
completed” (Genesis 2:1) – at their designated time. “And their entire host” (Genesis 2:1) –
at their designated time. Rabbi Neḥemya said to him: But is it not written: “These are the
outgrowths of the heavens and of the earth when they were created [on the day that the Lord
God made the earth and the heavens]” – which teaches that on the same day they were
created they produced their outgrowths? He said to him: But is it not written: “It was
evening, it was morning, one day…a second day…a third day…a fourth day…a fifth day…a
sixth day”? Rabbi Neḥemya said: They are like people picking figs; each one of them appears
at its time. Rabbi Berekhya said in support of Rabbi Neḥemya’s teaching: “The earth brought
forth [vegetation]” (Genesis 1:12) – [“bringing forth” indicating] something that was
already stored inside it.
Rabbi Neḥemya of Kefar Siḥon said: “For in six days the Lord made the heavens and the
earth, [the sea]…” (Exodus 20:11). The three items are the essential basis of the creation of
the world, and each one waited three days and then produced three products: The earth [was
created] on the first day, in accordance with the opinion of Beit Hillel, and it waited three
days, the first and second and third, and then [on day three] produced three products – trees,
vegetation, and the Garden of Eden. The firmament [was created] on the second day, waited
three days, the second and third and fourth, and then [on day four] produced three products
– the sun, the moon, and the constellations. Water [was created] on the third day, waited
three days, the third and fourth and fifth, and then [on day five] produced three products –
birds, fish, and Leviathan.
Rabbi Azarya did not say thus, but rather, “on the day that the Lord God made the earth and
the heavens” – there were [only these] two items that were the essential basis of the creation
of the world, and each waited three days and their labor was completed on the fourth. The
heavens [were created] on the first day, in accordance with the opinion of Beit Shammai, they
waited three days, the first and second and third, and then their labor was completed on the
fourth day. What was the completion of their labor? The celestial lights. The earth [was
created] on the third day: “The earth brought forth [vegetation, etc.]” (Genesis 1:12), [the
vegetation] being the essential element of its creation. It waited three days, the third and
fourth and fifth, and its labor was completed on the sixth. What was the completion of its
labor? It is man, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the
Torah are written defectively388 except for two: “These are the offspring [toledot] of
Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? Rabbi Yudan said in
the name of Rabbi Avin: They are corresponding to the six things that were taken away from
Adam the first man [after he sinned]. They are: His radiance, his [eternal] life, his stature,
the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights.
His radiance, from where is it derived? It is as it is stated: “You alter his countenance and
send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to
dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is
stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the
stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The
produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated:
“Cursed is the ground on your account” (Genesis 3:17).
As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi
Meir: Although the lights were cursed on the day before Shabbat, they were stricken only at
the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in
accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his
glory did not spend the night with him. What is his source? “Man [adam] will not go to rest
in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ]
only at the conclusion of Shabbat was his radiance taken from him as He expelled him from
the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is
written: “You alter his countenance and send him away” (Job 14:20).
Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam
the first man could look out and see from one end of the world to the other. When the Holy
One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the
generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that
they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be
withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he
hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good
[tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the
righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it
away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning
light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He
rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9).
Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-
six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on
Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately],
but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day”
(Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve
the light continued to function. Everyone began praising the Holy One blessed be He. That is
what is written: “Under all the heavens they sing His praises” (Job 37:3). Why? It is because
“His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night.
As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time
Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose
regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him
[teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, as it is stated:
“And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with
bewilderment. What did the Holy One blessed be He do? He prepared for him two flint
stones, and he struck them one against the other. Light emerged from them and he recited a
blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in
accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does
one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who
creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna
in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it
[light] at the conclusion of Yom Kippur, as well, because fire rested on that day.
Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in
their complete form, when Adam the first man sinned they were ruined, and they will not be
restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is
stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, for
the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life,
his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from
where is it derived? It is as it is stated: “May all those who love Him be like the sun coming
out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is
stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is
taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a
tree of life for those who grasp it” (Proverbs 3:18). His stature, from where is it derived? It is
as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13).
Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said:
[Their stature will be] one hundred cubits like Adam the first man. Rabbi Shimon said: Two
hundred cubits. Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one
hundred, and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred
cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here:
“For like the days of a tree will be the days of My people” – like a sycamore that grows in the
ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a
cubit long. Go out and calculate one-and-a-half cubits per year, that is nine hundred cubits.
The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated:
“For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]”
(Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the
moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light
of the seven days]” (Isaiah 30:26).
Everything is associated with offspring [toladot]. The heavens and the earth have toladot, as
it is stated: “These are the outgrowths [toledot] of the heavens and of the earth when they
were created.” Mountains are called toladot, as it is stated: “Before the mountains were
born…” (Psalms 90:2). Rain is called toladot, as it is stated: “Does rain have a father?”
(Job 38:28). Dew is called toladot, as it is stated: “And who begot the drops [eglei] of dew?”
(Job 38:28). Rabbi Shimon ben Lakish said: These [eglai] are gem-like drops of dew.
It was taught: Anything that is associated with offspring dies and decomposes, is created but
does not create. Anything that is not associated with offspring does not die, does not
decompose, and creates but is not created. Rabbi Azarya stated: This [latter category] was
stated [only] regarding the One above.
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In
the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He
created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis
1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth
sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm:
“God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the
earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came
to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber
the earthly by one creation and there will not be peace [equilibrium] in the world. If I create
him from the earthly realm, the earthly will outnumber the heavenly by one creation and
there will not be peace in the world. Rather, I will create him from both the heavenly and the
earthly realms for the sake of peace.’ That is what is written: “And the Lord God created
man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and
He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi
Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights”
(Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael.
Rabbi Yehoshua ben Korḥa said: “When they were created [behibare’am]” – be’Avraham –
due to the merit of Abraham. Rabbi Azarya said regarding this statement of Rabbi Yehoshua
ben Korḥa: “You alone are the Lord; You made [the heavens, the heaven of heavens, and all
their host, the earth and everything that is on it, the seas] and everything that is in them”
(Nehemiah 9:6). And for what purpose was all this effort undertaken? It is for: “You are the
Lord, the God who chose Abram, and took him out of Ur of the Chaldeans, and set his name
as Abraham” (Nehemiah 9:7).
Rabbi Yudan said: “The ibex are in the high mountains” is not written here, but rather, “the
high mountains are for the ibex” (Psalms 104:18). Why were the high mountains created?
For the ibex. The ibex is weak and fears wild beasts, but when it seeks to drink, the Holy One
blessed be He introduces a manic spirit into it and it shakes its horns back and forth,
producing noise, and it [the wild beast] flees. “The crag is a shelter for the hyrax” (Psalms
104:18) – the hyrax takes shelter under the crag from the bird of prey when it flies over so
that it will not prey on it. If the Holy One blessed be He took into account this impure being
when creating His world, would he not do all the more so for the merit of Abraham? That is a
rhetorical question.
“Behibare’am” – Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a
heh [beheh] He created them [bera’am]. Just as with heh, though all the other letters employ
the tongue this one does not employ the tongue, so, too, with no exertion or toil, the Holy One
blessed be He created His world. It was, rather, “By the word of the Lord” (Psalms 33:6),
and immediately “the heavens were made” (Psalms 33:6).
Rabbi Yuda Nesia asked Rabbi Shmuel bar Naḥman: Because I have heard about you that
you are a master of aggada, [I ask you]: What is it that is written: “Praise Him who rides in
the highest heavens, by His name the Lord [beyah shemo]…”? (Psalms 68:5). He said to
him: There is no place that does not have a person appointed to address its grievances (biya).
A commissioner in the province is appointed to address grievances brought to him, a
governor of the province is appointed to address grievances brought to him. So, who is
appointed to address the grievances of the world? It is the Holy One blessed be He beyah
shemo – over the grievances [biya] of His world.
He said to him: Woe to us for those [scholars] who have perished and are no longer to be
found. I once asked Rabbi Elazar [to interpret this verse], and he did not say as you said.
Rather, [he said:] “For beyah Hashem is the Rock [tzur] of the world [olamim]” (Isaiah
26:4) – with [these] two letters, the Holy One blessed be He created His world. We do not
know whether this world was created with heh and the World to Come with yod, or whether
this world was created with yod and the World to Come was created with heh. But from what
Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He
created them [bera’am], we see that it is this world that was created with heh. Just as heh is
closed on all its sides, but open at the bottom, that is an allusion to the fact that all the dead
descend to the netherworld. Its protrusion at the top is an allusion that they are destined to
ascend from there. The window on its side is an allusion to the penitents. The World to Come
was created with a yod. Just as the yod has a bent stature, so, too, the wicked have bent
statures and their faces are blackened in the future. That is what is written: “The loftiness of
humanity will be bowed and the haughtiness of men will be brought down and the Lord alone
will be exalted on that day” (Isaiah 2:17). And it says: “And the false gods will entirely
vanish” (Isaiah 2:18).
“When they were created” – Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon:
With no exertion or toil the Holy One blessed be He created His world. It was, rather, “By
the word of the Lord,” and immediately “the heavens were made” (Psalm 33:6). This is
analogous to a king who rebuked his slave, and he stood there astounded. So, “The pillars of
heaven sag, astounded at His rebuke” (Job 26:11).
Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that is in the heavens is
created out of the heavens; everything that is on earth is created out of the earth. He derives
it from here: “Praise the Lord from the heavens [Praise Him all His angels…Praise Him sun
and moon]…” (Psalms 148:1–3); “praise the Lord from the earth [all great sea creatures…
mountains and all hills]…” (Psalms 148:7–9). Rabbi Yehoshua says: Everything that is in the
heavens and on the earth were created only out of the heavens. He cites it from here: “For
He says to the snow: Be on the earth” (Job 37:6) – just as the snow, though its [ultimate]
place of existence is on the earth, is created only in the heavens, so, too, everything that is in
the heavens and on the earth, its creation is only out of the heavens. Rav Huna said in the
name of Rabbi Yosef: Everything that is in the heavens and on the earth, its creation is only
out of the earth. That is what is written: “For, just as the rain and the snow descend from the
heavens…” (Isaiah 55:10) – just as the rain, even though its descent is from the heavens, its
creation is only out of the earth, so, too, everything that is in the heavens and on the earth, its
creation is only from the earth. Rabbi Yudan cites it from here: “Everything was from the
dust, and everything returns to the dust” (Ecclesiastes 3:20). Rav Naḥman said: Even the orb
of the sun, as it is stated: “He says to the sun [ḥeres] and it does not shine” (Job 9:7).
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: When a flesh-and-blood
king builds a palace, after he builds the lower levels he builds the upper levels. But the Holy
One blessed be He created the heavenly realm and the earthly realm with one creation. Rabbi
Shimon ben Lakish says: When a flesh-and-blood king crafts a ship, first he brings the
boards, then he brings cedars, then he brings the anchors, and then he brings the navigators.
But the Holy One blessed be He created them [the creations of the world] and those that steer
it [at once]. That is what is written: “So said God, the Lord, Creator of the heavens and who
unfurled them [venoteihem]” (Isaiah 42:5) – “and their navigators [venavateihem] is
written.
Rabbi Yitzḥak and Rabbi Shimon ben Lakish, Rabbi Yitzḥak said: When a flesh-and-blood
king builds a tent and stretches the tent tautly, with the passage of time it sags a bit. However,
here [concerning God’s “tent”], “can you stretch out the heavens with Him?” (Job 37:18).
And lest you say that they sag, the verse states: “Strong as a cast mirror” (Job 37:18). Rabbi
Shimon ben Lakish said: When a mortal man powerfully casts a vessel, with the passage of
time it rusts. However, here, “strong as a cast mirror” – they appear like a mirror. Rabbi
Azarya said regarding this statement of Rabbi Shimon ben Lakish: “Because on it He rested
from all His labor [that God created to make]. These are the outgrowths of the heavens and
the earth when they were created” (Genesis 2:3–4) – [Why are these two verses juxtaposed?]
It means that a day ends and another day begins, a week ends and another week begins, a
month ends and another month begins, a year ends and another year begins.
“On the day that the Lord God made the earth and the heavens” – Beit Shammai and Beit
Hillel, Beit Shammai say: [During creation, God’s] thought took place at night and [His]
action during the day. Beit Hillel say: [Both His] thought and His action took place during
the day. Rabbi Shimon ben Lakish said: I am astonished. How is it that the fathers of the
world, Beit Shammai and Beit Hillel, disputed regarding the creation of the heavens and the
earth? Rather, [His] thought took place both during the day and at night, and [His] action
took place with the dimming of the sun.
“The Lord God” – this is analogous to a king who had empty cups [of very thin glass]. The
king said: If I pour hot water into them, they will shatter; [if I pour very] cold water, they will
crack. What did the king do? He mixed hot and cold water and placed it in them, and they
endured. So, the Holy One blessed be He said: If I create the world with [just] the attribute of
mercy, there will be many sinners; if [just] with the attribute of strict justice, how will the
world endure? Rather, I will create it with [both] the attribute of justice and the attribute of
mercy, would that it will endure.
“The earth and the heavens” – this is analogous to a legion that was the first to crown the
king. The king said: Since this legion crowned me first, I am granting it a commendation that
it should never depart away from me. So, the Holy One blessed be He said: Since it was the
earth that first fulfilled My desire, I am granting it a commendation that it will never depart
away from Me. That is what is written: “He established the earth on its foundations, never to
falter” (Psalms 104:5).
Chapter 13
“All the shrubs of the field had yet to be in the earth, and no vegetation of the field had yet
to sprout, because the Lord God did not cause it to rain upon the earth, and there was no
man to till the ground” (Genesis 2:5).
“All the shrubs of the field had yet to be in the earth” – here it says: “All the shrubs of the
field […and no vegetation],” but later it says: “The Lord God grew from the ground [every
tree]” (Genesis 2:9). Rabbi Ḥanina said: There it is referring to the Garden of Eden, and
here it is referring to the development of [the rest of] the world. Rabbi Ḥiyya taught: Both
these and those did not grow until rain fell on them.
“All the shrubs [siaḥ] of the field” – all the trees converse [mesiḥin] with one another, as it
were. All the trees converse with people, as it were. All the trees were created for the benefit
of people. There was an incident involving an individual who harvested his vineyard, spent
the night in it, and the wind came and harmed him. All of people’s conversation [siaḥ] is
about the land. [They say:] ‘Did the land produce? Did it not produce?’ All of people’s
prayers are about the land: ‘Lord, may the land produce; Lord, may the land flourish.’ All of
Israel’s prayers are only regarding the Temple: ‘Lord, may the Temple be built; Lord, when
will the Temple be built?’
“Because the Lord God did not cause it to rain upon the earth” – it mentions a complete
name in association with a completed world. Rabbi Ḥilfai said: Just as it mentions a complete
name for a complete world [in that verse],so it mentions a complete name [here,] regarding
rainfall.
Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and
they are: Earth [eretz], man [adam], and rain [matar]. Rabbi Levi bar Ḥiyya said: The three
of them are each of three letters, to teach you that if there is no earth there is no rain, and if
there is no rain there is no earth, and without the two of them, there is no man.
Rabbi Hoshaya said: Remarkable is the might of rain, as it is the equivalent of the entire act
of Creation. What is the source? “Who performs great things, and there is no fathoming”
(Job 5:9). Through what? “He gives rain over the face of the earth, and sends water over the
surface of fields” (Job 5:10). Rabbi Aḥa cites it from here: “He makes the earth with His
might, founds the world with His wisdom” (Jeremiah 10:12). What is written thereafter? “To
the sound of His placement of the multitude of water in the heavens” (Jeremiah 10:13), and
“sound” refers to none other than rain, as it is stated: “Depths call to depths in the sound of
your waterways” (Psalms 42:8).
Rabbi Yitzḥak said: It [rain] indicates [divine] favor [meratze] comparable to [that which is
facilitated by] offerings, as it is stated [regarding rain]: “Lord, You showed favor to [ratzita]
Your land” (Psalms 85:2), and elsewhere it is written: “They will be offered up with
acceptance [ratzon] upon My altar” (Isaiah 56:7, 60:7). Rabbi Simon said: It is even
[compared to] ingathering of the exiles, as it is stated [there]: “You returned Jacob from
captivity” (Psalms 85:2). Rabbi Yoḥanan bar Marya says: It is a [sign of] quelling fury, as it
is stated [there]: “You quelled all Your fury” (Psalms 85:4). Rabbi Tanḥum bar Ḥanilai said:
It is even [a sign of] atonement for sins, as it is stated [there]: “You bore the iniquity of Your
people” (Psalms 85:3).
Rabbi Ḥiyya bar Abba said: It is of equal importance to the revival of the dead. Rabbi Abba
and Rabbi Ḥiyya in the name of Rabbi Abba said: Indeed, the Sages placed it in [the prayers
in the blessing of] the revival of the dead.
In regard to this one [rain] a hand is mentioned, and in regard to that one [the revival of the
dead] a hand is mentioned; in regard to this one [rain], opening up is mentioned, and in
regard to that one [the revival of the dead], opening up is mentioned. In this one, a hand is
mentioned, as it is stated [regarding Ezekiel’s resurrection of the dry bones]: “The hand of
the Lord was upon me…” (Ezekiel 37:1). In that one, a hand is mentioned: “You open Your
hand [and amply feed all living beings]” (Psalms 145:16). In this one, opening up is
mentioned: “The Lord will open up for you [His good storehouse, the heavens, to provide the
rain of your land]” (Deuteronomy 28:12). In that one, opening up is mentioned: “Behold, I
am opening up your graves…” (Ezekiel 37:12). Rabbi Yudan said in the name of Rabbi
Elazar bar Avina: This one has song associated with it and that one has song associated with
it. This one has song associated with it: “Those who dwell in the rocks will sing” (Isaiah
42:11). And that one has song associated with it [as it is stated regarding rainfall]: “They
shout for joy and they sing [yashiru]” (Psalms 65:14).
Rabbi Ḥiyya bar Abba said: It [rainfall] is in fact greater than the revival of the dead, as the
revival of the dead benefits only people, whereas this [rainfall] benefits people and animals;
the revival of the dead benefits only Israel, whereas this [rainfall] benefits Israel and
idolaters. A certain idolater once asked Rabbi Yehoshua ben Korḥa, saying to him: ‘You have
holidays and we have holidays; when you are rejoicing we are not rejoicing, and when we
are rejoicing you are not rejoicing. When do you and we both rejoice? When rain falls. What
is the source for this? “The meadows are covered with flocks of sheep; the valleys are
wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written
thereafter? “Shout to God, priests, Levites, and Israelites” is not written, but rather, “shout
to God, all the earth”’ (Psalms 66:1).
Rabbi Yehoshua ben Levi said: When the rain falls, the animals seek to mate. What is the
source? “The meadows are covered with flocks of sheep [laveshu karim hatzon]” (Psalms
65:14) – a euphemism for the rams mounting the sheep.
“And there was no man to till [laavod] the ground” – there was no man to induce people to
worship [lehaavid] the Holy One blessed be He, like Elijah the prophet and Ḥoni HaMe’agel.

“And there was no man to till the ground” – man was created only for toil. If he merits, his
toil is with Torah. If he does not merit, his toil is with the earth. Fortunate is the person
whose toil is with Torah.
“Because the Lord God did not cause it to rain upon the earth, and there was no man…” –
were it not for man, there would be no covenant made with the earth to cause rain to fall on
it, as it is stated: “Who would…bring rain on land with no man, or on a wilderness with no
person in it?” (Job 38:26).
“All the streams go to the sea, [yet the sea is not full; to the place that the streams go, there
they go again]” (Ecclesiastes 1:7) – there was an incident involving Rabbi Eliezer and Rabbi
Yehoshua, who set sail in the Great Sea, and their ship entered a place in the sea where the
water was not moving. Rabbi Eliezer said to Rabbi Yehoshua: ‘We came here only for some
test.’ They filled a barrel of water from that place. When they arrived in Rome, Hadrian, may
his bones be crushed, said to them: ‘What is the nature of seawater?’ They said to him: ‘It
contains water that absorbs water.’ He said to them: ‘Give me some of it [to test].’ They gave
him a bowlful. He put water into it, and it swallowed it up.
According to the opinion of Rabbi Eliezer, it is from there [the sea] that they [the streams]
draw [sho’avim] water. According to the opinion of Rabbi Yehoshua, “there they return
[shavim] again.”
“A mist would rise from the earth, and water all of the surface of the ground” (Genesis
2:6).
How was the earth watered? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda
says: Like the Nile, which [floods over and] waters, and then waters again. Rabbi Neḥemya
said: Like the inside of the [bed of the] Kavriya Stream, which wells up [and waters it] and is
absorbed back into the ground. The rabbis say: It is like the Tavai. There is a river in
Babylon named Tavai. Why do they call it Tavai? It is because it irrigates [its surroundings]
once in forty years.
That is the way that the earth was irrigated at the beginning, as it is written: “A mist would
rise from the earth,” but the Holy One blessed be He reconsidered, [ordaining] that the earth
should [thenceforth] be watered only from above. Rabbi Ḥanan of Tzippori said in the name
of Rabbi Shmuel bar Rabbi Naḥman: The Holy One blessed be He reconsidered, [ordaining]
that the earth should be watered only from above, for four reasons: Because of powerful
people; in order to wash away harmful dew; so that the highlands could be watered just like
the lowlands; and so that everyone would direct their eyes heavenward. That is what is
written: “To raise the lowly on High” (Job 5:11).
From where does the earth receive its [rain] water? Rabbi Eliezer says: From the water of
the ocean, as it is written: “A mist would rise from the earth.” Rabbi Yehoshua said to him:
But is the ocean water not salty? He said to him: It becomes sweetened in the clouds, as it is
written: “Which the skies distill” (Job 36:28). Where is it distilled? In the skies. Rabbi
Yehoshua says: [Rain comes] from the upper waters, as it is stated: “By the rains of the
heavens it drinks water” (Deuteronomy 11:11). The clouds rise up from the earth to the
firmament and there [from above] they receive it [rain] as from the mouth of a jug, as it is
written: “Which cluster into rain from His mist” (Job 36:27). And they [the clouds] separate
it [the water] like a type of sieve, so that no drop touches its counterpart, as it is written:
“Dripping water, thick clouds of the skies [sheḥakim]” (II Samuel 22:12).
Why does he call it [the sky] sheḥakim? Rabbi Shimon ben Lakish said: It is because it
crushes [shoḥakim] the water [into little pieces]. Rabbi Abba bar Kahana said: Like an
omasum. Rabbi Shmuel bar Naḥman said: Like an animal’s intestines.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Clouds come only from
above, as it is stated: “And behold, among the clouds of the heavens” (Daniel 7:13). Rabbi
Shimon ben Lakish said: Clouds come only from below, as it is stated: “He makes clouds
ascend from the ends of the earth” (Psalms 135:7). According to the opinion of Rabbi
Yoḥanan, it is analogous to one who gifts someone a cask of wine along with its pitcher.
Rabbi Shimon says: It is analogous to one who said to another: ‘Lend me a se’a of wheat.’
He says to him: ‘Bring your basket and come measure [the wheat] into it.’ So, the Holy One
blessed be He says to the earth: ‘Bring your clouds and receive rain.’
It [a cloud] is called by five names: Av (Judges 5:4), ed (Genesis 2:6), anan (Genesis 9:13),
nesiim (Jeremiah 10:13), ḥaziz (Zechariah 10:1). Av – because it darkens [me’abev] the face
of the firmament. Ed – because it ruins the celebration [eid] of the price gougers. Anan –
because it makes people tolerant [anavim] of one another. Nesiim – because it makes people
regard each other as aristocrats [nesiim]. Ḥaziz – because it creates [colorful] spectacles
[ḥezyonot] in the heavens, and because it causes the divine spirit to rest upon the people, as it
says: “The vision [ḥazon] of Isaiah son of Amotz” (Isaiah 1:1).
Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four
seasons: Eretz (Genesis 1:1), tevel (I Samuel 2:8), adama (Genesis 1:25), arka (Jeremiah
10:11). Eretz – corresponding to the season of Nisan [spring], because it accelerates
[meritza] production of its produce. Tevel – corresponding to the season of Tamuz [summer],
because it brings flavor [metabelet] to its produce. Adama – corresponding to the season of
Tishrei [autumn], as the ground becomes disparate clods of earth [adama]. Arka –
corresponding to the season of Tevet [winter], because it causes its produce to wither
[moreket].
How much rain needs to fall to constitute “permeation”? When [the rain reaches] the depth
of a plow blade, which is three handbreadths, this is the statement of Rabbi Meir. Rabbi
Yehuda says: In hard earth, one handbreadth; in moderate earth, two handbreadths; in moist
earth, three handbreadths.
Rabbi Shimon ben Elazar said: There is no handbreadth of rain falling from above that does
not have [the water inside] the earth rise a corresponding two handbreadths. What is the
source? “Depths call to depths in the sound of your waterways…” (Psalms 42:8). Rabbi Levi
said: The upper waters [rain] are like males and the lower [underground] waters are like
females, and one [the upper] says to the other [the lower]: ‘Accept us; you are the creation of
the Holy One blessed be He and we are His emissaries.’ They thereupon accept them. That is
what is written: “Let the earth open” (Isaiah 45:8) – like the female that opens herself up for
the male. “Salvation will flourish [veyifru]” (Isaiah 45:8) – because they [the two kinds of
waters] are fruitful and multiply. “And righteousness will sprout together” (Isaiah 45:8) –
this refers to the falling of rain. “I, the Lord, created it” (Isaiah 45:8) – this is why I created
it, for the improvement of the world and its settlement.
Rabbi Berekhya said: A calamity ascended from the earth, and thereupon “and watered all of
the surface of the ground” (Genesis 2:6). This is like the opinion of Rabbi Berekhya, as Rabbi
Berekhya said: “My lesson will fall [yaarof] as rain…” (Deuteronomy 32:2) – when the
necks [oref] of the people are broken [through tragedy], at that point rain falls.
How much rain must fall for one to be obligated to recite the blessing [over rainfall]? Rabbi
Yosei in the name of Rabbi Yehuda and Rabbi Yona in the name of Rabbi Shmuel said: For
the first rain of the season, enough to permeate [the earth], and at the end of the season, any
amount. Rabbi Ḥiyya said in the name of Rabbi Yoḥanan: For the first rain of the season,
enough to permeate [the earth], and at the end of the season, not until the surface of the roof
tiles are rinsed off. Rabbi Yanai ben Rabbi Yishmael said in the name of Rabbi Shimon ben
Lakish: For the first rain of the season, enough to permeate [the earth], and at the end of the
season, enough that the sealant on top of the wine jug becomes soaked. But surely even a
great deal of rain could fall and the sealant would not become soaked? It is, rather, until it
appears that it is soaked.
What blessing should one recite [over the rain]? It is as we learned: For rain and other good
tidings, one recites: ‘Blessed [is God]…Who is good and beneficent.’ Rabbi Berekhya in the
name of Rabbi Levi derives this from here: “Cold water on a weary soul, so is good news
from a distant land” (Proverbs 25:25) – just as for good news one recites: ‘[Blessed is
God…] Who is good and beneficent,’ for cold water [i.e., rain], too, one recites: ‘[Blessed is
God…] Who is good and beneficent.’ Rabbi Yehuda said: This is the blessing that my father
Yeḥezkel would recite [over rain]: May Your name be blessed, exalted, and magnified for
each and every drop that you cause to fall for us, which you keep separate from one another.
Rabbi Yehuda ben Rabbi Shimon said: He rains them [the raindrops] down by measure, as it
is stated: “For He deducts [yegara] drops of water” (Job 36:27), just as it says: “It shall be
deducted [venigra] from the valuation” (Leviticus 27:18).
Rabbi Yosei bar Yaakov once went up to visit Rabbi Yehuda of Migdal. He heard his voice
reciting this blessing: ‘Thousands upon thousands and myriads upon myriads of blessings
and thanks we would require to thank Your name for each and every drop that You cause to
rain down for us, for You bestow good rewards [even] to sinners.’ He said to him: ‘That is
the blessing that Rabbi Simon would recite.’ Rabbi Zeira said: ‘There [in Babylonia] they
say: When low prices prevail in the world, when bounty comes to the world, and when a river
inundates the countryside, one recites: Blessed [is God]…Who is good and beneficent.’
“And water all” – Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: Everything is
blessed [when it rains]; commerce is blessed, and the merchants profit. Rabbi Yoḥanan bar
Levi said: Even those afflicted with boils benefit [from the rain]. Rabbi Ḥiyya bar Abba said:
The ill also benefit, and their limbs become light for them. Avimai, one of the scholars, used
to visit the ill when the “permeation” rain fell. Rabbi Ḥiyya bar Abba said to him: ‘How are
they doing?’ He said to him: ‘They feel relief.’ Rabbi Abba says: Even a gemstone senses it
[the rain]. The Rabbis say: Even the fish sense it. Rabbi Pinḥas said: There was an incident
near Akko in which they caught a fish and, [based on its size], they estimated that it would
weigh three hundred pounds, but they weighed it at two hundred pounds. There was an
elderly fisherman there, who said to them: ‘It is because the “permeation” rain has not yet
fallen.’ After it fell, they caught a fish and estimated that it would weigh two hundred pounds,
but they weighed it at three hundred pounds.
Rabbi Elazar bar Rabbi Shimon said: The land is watered only at its upper layer. If so, what
should the roots of the carob tree and the roots of the sycamore do, as their roots reach into
the depths [of the earth]? Rather, each and every [tree] is watered according to its needs.
Rabbi Ḥanina ben Rabbi Izka and Rabbi Berekhya said in the name of Rabbi Yehuda: The
roots of a wheat stalk breach the ground up to fifty cubits. The roots of the fig tree breach
rocks. Rabbi Levi said: It is as you said: [The land is watered] only up to its upper layer; and
as for the carob tree and the sycamore, once in thirty days the waters of the depths rise and
water them. What is the source? “I, the Lord, guard it; at set times I water it” (Isaiah 27:3).
Rabbi Yehoshua ben Levi said: When the rain falls, it gives the ground a new face [panim].
Chapter 14
“The Lord God formed the man of dirt from the ground and He breathed into his nostrils
the breath of life, and man became a living soul” (Genesis 2:7).
“The Lord God formed” – it is written: “A king will uphold the land with justice [but a man
of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One
blessed be He. “Will uphold the land with justice” – as He created the world with [the
attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1).
“But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the
completion of the world. Ḥalla is called teruma, as it is stated: “The first of your kneading
basket [you shall separate as a loaf, as teruma]” (Numbers 15:20). Rabbi Yosei ben Ketzarta
said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from
its midst; so, too, first “a mist would rise from the earth” (Genesis 2:6), and then, “The Lord
God formed [man]…”
“Formed" [Vayitzer] – there were two acts of formation [involved in the creation of
humanity], the formation of man and the formation of woman, a formation of seven [months]
and a formation of nine [months]. Rav Huna said: If it was formed according to the seven
[month process], and then born during the eighth or ninth [month], it can live. But if it was
formed according to the nine [month process] and born during the eighth, it will not live, all
the more so [if it is born] during the seventh.
They asked before Rabbi Abahu: From where is it derived that a fetus born during the
seventh month can survive, [but one born during the eighth cannot]? He said to them: From
your own [language] I will prove it to you: Zeta – epta; eta – okto.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a
formation from the lower realms and a formation from the upper realms. Rabbi Yehoshua bar
Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak and the Rabbis in the name of Rabbi
Eliezer: He created in him four creations from the upper realms and four from the lower
realms. He [man] eats and drinks like an animal, procreates like an animal, defecates like an
animal, and dies like an animal. From the upper realms: He stands upright, speaks,
understands, and sees like ministering angels. But does an animal not [also] see? This is
bewildering. The difference is that this one [a human] has peripheral vision.
Rabbi Tafduyei said in the name of Rabbi Aḥa: The supernal beings were created in the
[divine] image and likeness, but do not procreate, while the earthly beings [that have been
created up to now] procreate, but were not created in the [divine] image and likeness. The
Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a
trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi
Tafduyei said in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him
from the supernal realm, he will live and never die; if from the earthly realm, he will die and
will not live. Rather, I will create him from [both] these [the supernal] and those [the
earthly]. If he sins, he will die; if he does not, he will live.’
“Formed" [Vayitzer] – [alluding to man’s] two inclinations [yetzarim], the good inclination
and the evil inclination. Were an animal to have two inclinations, when it would see a person
with a knife in his hand ready to slaughter it, it would die of fright. But does man not have
two inclinations [and nevertheless does not die of fright]? Rabbi Ḥanina bar Ida said: “He
forms [yotzer] the spirit of man within him” (Zechariah 12:1) – this teaches that a person’s
soul is bound up [tzerura] within him. Were it not so, whenever he would experience anguish,
he would shed it [his soul] and cast it off from himself.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a
formation for [his life in] this world and a formation for [his life in] the World to Come. Beit
Shammai and Beit Hillel, Beit Shammai say: The formation that takes place in this world and
the formation that takes place in the World to Come are not the same. In this world, it [man’s
formation in the womb] begins with skin and flesh and finishes with sinews and bones, but in
the future, it will begin with sinews and bones and finish with skin and flesh, as that is what it
says regarding the corpses of Ezekiel: “I saw, and behold, there were sinews upon them, and
flesh grew, [and skin covered them]” (Ezekiel 37:8). Rabbi Yonatan said: We cannot learn
anything from Ezekiel’s corpses. To what were Ezekiel’s corpses comparable? To one who
enters a bathhouse; what he takes off first [when undressing] he puts on last [when dressing].

Beit Hillel say: Just as his formation takes place in this world so will his formation take place
in the World to Come. In this world, it [man’s formation in the womb] begins with skin and
flesh and finishes with sinews and bones, so, too, in the future, it will begins with skin and
flesh and finish with sinews and bones, as Job says: “Do You not pour me [tatikheni] like
milk [and curdle me like cheese, clothe me with skin and flesh and cover me with bones and
sinews]?” (Job 10:10–11) – hitakhtani [in past tense] is not written here, but rather tatikheni
[in future tense]. “And curdle me [takpieni] like cheese” (Job 10:10) – hikpetani [in past
tense] is not written here, but rather, takpieni, [in future tense]. “You clothe me [talbisheni]
with skin and flesh” – hilbashtani [in past tense] is not written here, but rather, talbisheni,
[in future tense]. “And cover me [tesokhekheni] with bones and sinews” (Job 10:11) –
sokhakhtani [in past tense] is not written here, but rather, tesokhekheni [in future tense]. This
is analogous to a bowl filled with milk. Before putting the rennet in it the milk is loose; after
putting in the rennet, the milk congeals and sets. That is what Job said: “Do You not pour me
like milk [and curdle me like cheese]…skin and flesh…You granted me life and kindness, and
Your command preserved my spirit” (Job 10:12).
“[The Lord God formed] the man [ha’adam]” – due to the merit of Abraham. Rabbi Levi
said: “The greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham.
Why does it call him great? It is because he was worthy of being created before Adam.
However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and
there will be no one to come along to remedy [the damage] that he had wrought. Rather, I
will create Adam first, as if he brings ruin [to the world], Abraham will come along and
remedy what he had wrought.’
Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam,
where does he place it? Is it not in the middle of the Great Hall, so that it can support the
[weaker] beams that are in front of it and the beams that are behind it? So, too, why did the
Holy One blessed be He create Abraham in the middle of the generations? So that he would
support the [unworthy] generations that are before him and the generations that are after
him. Rabbi Levi said: One might introduce a virtuous woman into a house with a corrupted
woman, but one would not introduce a corrupt woman into a house with a virtuous woman.
“[The Lord God formed the man] of dirt [afar]” – [read the word] ofer, meaning a young
man, as he was created in his full form. Rabbi Elazar bar Rabbi Shimon said: Eve, too, was
created in her full form. Rabbi Yoḥanan said: Adam and Eve were created [with the bodies of
people who were] approximately twenty years old.
Rabbi Huna said: [“Dirt [afar] from the ground [adama]”]. Afar is a masculine word,
adama is a feminine word. A potter brings masculine dirt and feminine ground so that the
vessels he makes will be strong.
There was an incident involving an individual from Tzippori whose son died. [Some say the
mourner himself was a heretic, and] others say that a heretic was sitting before him [to
console him]. Rabbi Yosei bar Ḥalafta went up to visit him. He [the heretic] saw that he
[Rabbi Yosei] was sitting there and smiling. He said to him: ‘Why are you smiling?’ He said
to him: ‘We have faith in the Lord of heaven that you will behold his face [once again] in the
World to Come.’ He said to him: ‘Is this man’s grief not enough for him, that you come and
aggrieve him further? Are there earthenware vessels that can be repaired? Is it not written:
“Shatter them like a potter’s vessel”?’ (Psalms 2:9) he asked in bewilderment. He said to
him: ‘An earthenware vessel is formed with water, and is firmed by fire. A glass vessel, [in
contrast,] is formed with fire and is firmed with fire. Yet this one [glassware], when broken,
can be repaired, while that one [earthenware], when broken, cannot be repaired? This is
astonishing.’ He [the heretic] said to him: ‘It is because it [glass ware] is made by blowing.’
He said to him: ‘Let your ears hear what your own mouth is saying. If this one [glassware],
that is made with the breath of mortal man, can be repaired, [that which is made] with the
breath of the Holy One blessed be He, all the more so.’
Rabbi Yitzḥak said: “Shatter them like an earthenware vessel” is not written here, but rather,
“Shatter them like a potter’s vessel” (Psalm 2:9) – a potter’s vessel [refers to one] that has
not yet been fired, and can be repaired.
“From the ground [adama]” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi
Shmuel bar Naḥman: From the place of his atonement he was created, just as it says: “You
shall make for Me an altar of earth [adama]” (Exodus 20:21). The Holy One blessed be He
said: ‘I will create him from the place of his atonement; then there is hope that perhaps he
will endure.’
“And breathed into his nostrils” – this teaches that He stood up his [Adam’s] lifeless mass
from the earth to the heavens and [there] injected a soul into it. In this world, it [the spirit] is
[injected into man] by blowing, and that is why he dies; but in the future, it [the spirit] will be
[injected] by [direct] placement, as it is stated: “I will place My spirit in you and you will
live” (Ezekiel 37:14).
It [man’s soul] is called by five names: nefesh (Genesis 2:7), ruaḥ (Ezekiel 37:14), neshama
(Genesis 2:7), yeḥida (Psalms 22:21), ḥaya (Psalms 143:3). Nefesh – this refers to blood, as
it is stated: “For blood is the soul [nefesh]” (Deuteronomy 12:23). Ruaḥ – because it
ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it
ascend upward?” (Ecclesiastes 3:21). Neshama – this refers to man’s intellect, as people say:
Intellect is good. Ḥaya – because all of one’s limbs may die, but it [the soul] remains alive
[ḥaya] in the body. Yeḥida – because all of one’s limbs are in pairs, but it [the soul] is
solitary [yeḥida] in the body.
This is what is written: “If He directs His attention to him, his spirit [ruḥo] and his soul
[nishmato] He will gather to him” (Job 34:14). Rabbi Yehoshua bar Neḥemya and the
Rabbis, Rabbi Yehoshua bar Neḥemya said: If God would direct his attention to this person,
his spirit would already be in His hand. “And his soul He will gather to him” – [if He would
gather the soul into one single place] in his body, the entire man would die. Rather, when a
person sleeps, the soul warms the [entire] body so that it does not get too cold and die. The
Rabbis say: If God would direct his attention to this person, and his spirit [ruaḥ] would
already be in His hand, “and his soul He will gather to Him” on High, the entire man would
die. When a person is sleeping, however, the soul [neshama] [is left within him, and it]
warms the body so it will not get too cold and die. That is what is written: “The spirit
[neshama] of man is the lamp of the Lord” (Proverbs 20:27).
Rabbi Bisni, Rabbi Aḥa, and Rabbi Yoḥanan say in the name of Rabbi Meir: The neshama
fills the entire body, and when a person sleeps, it ascends upward and draws life for him from
above. Rabbi Levi said in the name of Rabbi Ḥanina: For each and every breath that a
person takes, he must laud the Creator. What is the source? “Let every soul [neshama] praise
God” (Psalms 150:6) – [read instead:] Let every breath [neshima] praise God.
“Man became a living [ḥaya] soul” – Rabbi Yehuda said: This teaches that He made him a
tail like a beast [ḥaya], but then removed it from him for the sake of his dignity. Rav Huna
said: He made him like an indentured servant to himself, so that if he does not toil he does not
eat. This is the like opinion of Rabbi Ḥanina, who said: “The Lord delivered me into the
hands [biydei] of one against whom I cannot stand (Lamentations 1:14) – one toils at night
and during the day, but never attains [enough].
Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls
neshama nefesh, and elsewhere it calls neshama ruaḥ. From where is it derived that we
should apply what is stated here there, and what is stated there here? The verse states: Ḥayim
ḥayim as a verbal analogy.
Chapter 15
“The Lord God planted a garden in Eden, to the east; He placed there the man whom He
had formed” (Genesis 2:8).
“The Lord God planted a garden in Eden, to the east” – the school of Rabbi Yanai says: Why
does it mention a full name regarding the planting of the garden? It is because from the
beginning of its planting it requires forethought. From the start, [even] before it emerges
from its mother’s womb, a person must plan out which direction is appropriate for it. That is
what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted”
(Psalms 104:16). Rabbi Ḥanina said: They [the initial saplings] were as [tiny as] the
antennae of grasshoppers when the Holy One blessed be He uprooted them and planted them
in the Garden of Eden.
“The trees of the Lord are sated…” – Rabbi Ḥanina said: They are sated with the lives that
they live, they are sated with the water that they need, they are sated in their planting.
Rabbi Yoḥanan said: The world was not worthy of using cedars [for secular buildings], as
they were created solely for the purpose of the Temple. That is what is written: “The trees of
the Lord are sated, the cedars of Lebanon that He planted.” And “Lebanon” is nothing other
than the Temple, as it says: “That goodly mountain and the Lebanon” (Deuteronomy 3:25).
Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: There are twenty-four species
of cedar, but only seven are the highest quality of them all. That is what is written: “I will put
cedar [erez], shita, [hadas and etz shemen in the wilderness; I will place in the desert berosh,
tidhar and te’ashur together]” (Isaiah 41:19). Berosh – berata, tidhar – adera, te’ashur –
paksinon. Why is it called te’ashur? It is because it is the most praiseworthy [me’ushar] of
them all. They [subsequently] added three more to the list: Alonim, armonim, and almugim,
Alonim – balutin, armonim – dalbon, almugim – alvam.
“A garden in Eden” – Rabbi Yehuda and Rabbi Yosei, Rabbi Yehuda says: The garden is
larger than Eden, as it is stated: “All the trees of Eden that were in God’s garden envied it”
(Ezekiel 31:9), [and it is stated: “You were in Eden, of God’s garden” (Ezekiel 28:13)].
Rabbi Yosei says: Eden is larger than the garden, as it is stated: “The Lord God planted a
garden in Eden.” It is written: “A river emerges from Eden to water the garden” (Genesis
2:10). According to the opinion of Rabbi Yosei, [this means that] from the runoff of a beit
kor, a tarkav could be watered. According to the opinion of Rabbi Yehuda, it is like a spring
that is situated in [the middle of] the garden and waters the entire garden. But Rabbi Yehuda
adduces two verses, whereas Rabbi Yosei adduces only one verse. Rabbi Ḥanin of Tzippori
said: The Holy One blessed be He illuminated the eyes of Rabbi Yosei and he found another
verse that was decisive in addition to the first. Which is that? “He will render its wilderness
like Eden and its desert like the garden of the Lord” (Isaiah 51:3).
“To the east [mikedem]” – Rabbi Shmuel bar Naḥman said: You may think that it means
before the creation of the world, but in fact it means only before the creation of man. Man
was created on the sixth day, the Garden of Eden on the third day. That is what is written:
“For God is my King from times of old [mikedem], working salvation in the midst of the
land” (Psalms 74:12) – look at His benevolent works, as the Holy One blessed be He
prepared my reward even before I [mankind] began to do anything.
“He placed there [vayasem sham] [the man]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi
Yehuda said: He elevated him, just as it says: “You shall set [som tasim] a king over you”
(Deuteronomy 17:15). Rabbi Neḥemya said: He enticed him. This is analogous to a king who
prepared a feast and invited a guest. So, too, the Holy One blessed be He invited Adam, due
to the merit of Abraham. That is what is written: “You know my sitting and my rising; You
understand my thoughts from afar” (Psalms 139:2) – “my sitting” in the Garden of Eden,”
“my rising” – my expulsion from it. “You understand my thoughts from afar” – by what merit
did You come to the decision to create me? It is by the merit of the one who came from afar,
as it is written: “I summon a bird of prey from the east, the man of My counsel from a distant
land” (Isaiah 46:11).
“He placed there [the man whom He had formed]” – just as it says: “And it is there to this
day” (II Chronicles 5:9). Rabbi Levi said: Provided that he remain in his present form. Rabbi
Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens [when they
were created]” (Genesis 2:4) – their Creator praises them, who can disparage them? Their
Creator lauds them, who can find fault with them? Rather, they are beautiful and
praiseworthy, [as it is written:] “These are the outgrowths of the heavens.”
“The Lord God grew from the ground every tree that is pleasant to the sight and good for
food, and the tree of life in the midst of the garden, and the tree of the knowledge of good
and evil” (Genesis 2:9).
“The Lord God grew from the ground […and the tree of life]” – it is taught: [The tree of life
is] a tree that spreads out over all the living. Rabbi Yehuda bar Ilai said: [The extent of] the
tree of life is a walking distance of five hundred years and all the waters of creation branch
out from beneath it. Rabbi Yudan in the name of Rabbi Yehuda bar Ilai: It is not merely that
[the extent of] its branches are a walking distance of five hundred years, but even [the extent
of] its trunk is a walking distance of five hundred years.
What was that tree [of knowledge] from which Adam and Eve ate? Rabbi Meir said: It was
wheat. When a person does not have knowledge, people say: That person has never eaten
wheat bread in all his days. Rabbi Shmuel bar Yitzḥak asked before Rabbi Ze’eira, saying to
him: ‘Is it possible that it was wheat?’ He said to him: ‘Yes.’ He said to him: ‘But is it not
written that it was a “tree”?’ He said to him: ‘It [the wheat in Eden] rose to a great height,
like the cedars of Lebanon.’
Rabbi Yaakov bar Aḥa said: There is a dispute between Rabbi Neḥemya and the Rabbis.
Rabbi Neḥemya said: [“Blessed be God…] who brings forth [hamotzi] bread from the earth,
[meaning] that He brought forth bread from the earth in the past. The Rabbis say: [Blessed
be God …] who brings forth [motzi] bread from the earth, [meaning] that He will bring forth
bread from the earth in the future, as it is stated: “There will be bread [pisat] from grain
upon the earth” (Psalms 72:16).
Lefet – there is a dispute between two Amora’im, Rabbi Ḥanina bar Yitzḥak and Rabbi
Shmuel bar Ami. One said: Lefet – was it not [once] bread [lo pat]? And the other said: Lefet
– is it going to be bread [lo pat] in the future?
Rabbi Yirmeya recited the blessing before Rabbi Zeira: Who brings forth [hamotzi] bread
from the earth, and he praised him. [Did he act] in accordance with the opinion of Rabbi
Neḥemya? This is bewildering. [No,] it was, rather, so as not to slur the [adjacent identical]
letters.
Rabbi Yehuda bar Ilai said: They [the forbidden fruits that Adam ate] were grapes, as it is
stated: “Their grapes are grapes of poison, clusters of bitterness for them” (Deuteronomy
32:32) – those clusters brought bitterness to the world.
Rabbi Abba of Akko said it was a citron. That is what is written: “The woman saw that the
tree was good for eating…” (Genesis 3:6). Go out and see which is the tree whose wood has
a taste like its fruit, and you will find only the citron.
Rabbi Yosei says: They were figs. It is a matter that is derived from its context. This is
analogous to the a prince’s son who sinned with one of the maidservants. When the prince
heard, he expelled him and had him removed outside the palace. He circulated among the
houses of all the maidservants, but none would receive him. But the one with whom he sinned
opened her door and received him. So, too, when Adam the first man ate from that tree, the
Holy One blessed be He expelled him and had him removed outside the Garden of Eden. He
circulated among all the trees but none would receive him. What did they say to him? Rabbi
Berekhya said: ‘Here is the thief who deceived his Creator.’ That is what is written: “Let no
arrogant foot come to me” (Psalms 36:12) – the foot of one who was arrogant towards his
Creator. “Let the hand of the wicked not move me” (Psalms 36:12) – you may not take a leaf
from me. But the fig tree, whose fruit he had eaten, opened its door and received him. That is
what is written: “They sewed fig leaves” (Genesis 3:7).
What [type of] fig was it ? Rabbi Avin said: It was the berat sheva species, as it brought
seven [sheva] days of mourning to the world. Rabbi Yehoshua of Sikhnin said in the name of
Rabbi Elazar: It was the berat elita species, as it brought weeping [elita] to the world.
Rabbi Azarya and Rabbi Yehuda bar Simon said in the name of Rabbi Yehoshua ben Levi:
Far be it that God should have revealed [the identity of] that tree to any man, nor will He
reveal it in the future. See what is written: “A woman who will approach any animal [to
copulate with her, you shall kill the woman and the animal]” (Leviticus 20:16) – though the
person sinned, what sin did the animal commit? [The animal did not sin,] but it is [killed] so
that the animal should not pass through the marketplace, where people would say: This is the
animal on whose account so-and-so was stoned. If He is concerned about the dignity of his
[Adam’s] descendants [even though they had committed a grievous sin], is it not all the more
so regarding his [Adam’s] own dignity [after his sin]? That is a rhetorical question.
Chapter 16
“A river emerged from Eden to water the garden; and from there it parted and became four
headwaters” (Genesis 2:10).
“A river emerged from Eden to water the garden” – Rabbi Simon began: “You grant him
power [titkefehu] forever, and he went; You alter his countenance and send him away” (Job
14:20) – the power [tokef] that the Holy One blessed be He gave to Adam the first man
“forever” should have been for all time. “And he went” – because he forsook the directive of
the Holy One blessed be He and went after the directive of the serpent, “You alter his
countenance and send him away.” Rabbi Simon said: “Wisdom and might with Him” (Job
12:13) – when he [Adam] was still innocent vis-a-vis his Creator, he could unleash the water
of four riverheads with a single spade. These are the four riverheads: “A river emerged from
Eden to water the garden [and from there it parted and became four headwaters, etc.].”
“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the
gold is” (Genesis 2:11).
“The name of the one is Pishon” – because it causes flax [pishtan] to grow and its water
flows smoothly [shofi].
“It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist, and yet you
say: “It is that which encircles [the entire land of Ḥavila]”? This is bewildering. The
explanation is that “He tells the outcome from the outset” (Isaiah 46:10).
“Where the gold is” – pure gold.
“And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12).
“And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house; it
is good when it accompanies him on the road. Rabbi Abahu said: The Holy One blessed be
He afforded a great favor to His world, as a person makes change from a single gold piece
and he can spend it on several expenditures.
Reish Lakish said: The world should not have been worthy of using gold [for secular
purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is
good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25).
“There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that
this bedolaḥ is the one that spice-mixers use? Let its counterpart tell about it: “And its
appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a
gem, so, too, this is a gem.
“And the name of the second river is Giḥon; it is that which encircles the entire land of
Kush” (Genesis 2:13).
“And the name of the second river is Giḥon…[the land of Kush]” – Kush did not yet exist,
and it says: “The entire land of Kush”? This is bewildering. It is because, “He tells the
outcome from the outset.”
“And the name of the third river is Tigris; it is that which goes east of Ashur. And the
fourth river, it is Euphrates” (Genesis 2:14).
“And the name of the third river is Tigris [Ḥidekel]” – because it is harsh [ḥad] in its sound
[kolo]. “It is that which goes east of Ashur – but Ashur did not yet exist. It is because “He
tells the outcome from the outset.”
“And the fourth river, it is Euphrates” – Rav said: Euphrates is the foremost of the rivers.
Rabbi Ḥanina bar Ami in the name of Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi
said: “Uval” (Daniel 8:3) is the foremost of the rivers. But is it not written: “I was alongside
the great river, that being Tigris”? (Daniel 10:4). The explanation is that Daniel saw two
prophetic dreams, one on the Tigris and one on the Uval, and the [vision on the] Tigris was
greater than [the vision on] the Uval, and that is why he calls it [Tigris] great. But is it not
so, that at the creation of the world, it [Euphrates] is not called great? [Why is that?] The
reason is because it went up and encircled the Land of Israel, in whose regard it is written:
“For who is a great nation that has God [close to it]” (Deuteronomy 4:7). The folk saying
says: A king’s slave is [himself] a king; attach yourself to an officer and people will bow to
you.
Rav said to his son Ḥiyya: ‘Build me a house in the Land of Israel.’ He said to him: ‘Where?’
He said to him: ‘Build it as soon as you cross the River [Euphrates].’ Shmuel said: ‘Up to the
place where the River flows, that is the Land of Israel.’ Where is that? It is Tarbakna.
Rabbi Yehuda and Rabbi Huna, Rabbi Yudan said: The Euphrates and the Kevar River
(Ezekiel 1:1) are one and the same. “Euphrates [Perat]” – because it broadens [para
verava] to the point that it can be crossed [only] by boat. “Euphrates [Perat]” – because its
water brings fertility [parin] and abundance [to the surrounding soil]. “Euphrates [Perat]”
– because it gradually branches out [mefaresh] [into smaller and smaller streams] until it is
possible to stop it with a spade. Kevar – because its produce [its grains] are large and do not
fall through a sieve [kevara]. Rabbi Huna said: Kevar is a river unto itself, and Perat is a
river unto itself.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: They said to the Euphrates: ‘Why
do you not emit a loud sound?’ It responded to them: ‘I do not need [to show off], as my
actions make me known: A person plants a sapling near me, and it produces [fruit] in just
thirty days; he sows a vegetable near me, and it grows in just three days.’ They said to the
Tigris: ‘Why do you emit a loud sound?’ It responded to them: ‘Would that my sound might
be heard and I be noticed.’
They said to the fruit trees: ‘Why do you not emit a loud sound?’ They responded to them:
‘We do not need [to show off], as our fruits attest to our [importance].’ They said to the non-
fruit bearing trees: ‘Why do you emit a loud sound?’ They responded to them: ‘Would that
our sound might be heard and we be noticed.’
Rav Huna said: It is not for that reason. Rather, fruit trees, because they are weighed down
with their fruit, that is why they do not emit a loud sound. But non-fruit bearing trees,
because they are not weighed down with their fruit, do emit a loud sound. That is what is
written: “His heart and the heart of his people trembled, like the trembling of the trees of the
forest from [the wind]” (Isaiah 7:2).
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One
blessed be He will give the nations to drink from the cup of terror, from the place from which
justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the
garden; and from there it parted” – “and became four rivers” is not written here, but rather,
“and became four headwaters [rashim]” – these are the four kingdoms, which correspond to
the four headwaters.
“The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from
afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it
[Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have
hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this
refers to the words of Torah, which “are more desirable than gold, than quantities of fine
gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no
Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of
Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta,
and agadda.
“And the name of the second river is Giḥon” – this refers to Media, as Haman would
decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go”
(Genesis 3:14).
“Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was
quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on
the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas,
the kingdom of Greece takes precedence over [they surpass] the Evil Empire: In its legal
system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the
kingdoms may be called after Ashur because they enrich themselves [mitasherot] through
Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh because
they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations
are called after Egypt [Mitzrayim] because they distress [metzirot] Israel.
“The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided
[hefera] and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para]
and abundance, due to the blessing of the elder [Isaac]. Perat – because in the future I will
exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the
winepress [pura]…” (Isaiah 63:3).
“The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to
keep it” (Genesis 2:15).
“The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi
Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and
bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take
[keḥu] words with you and return to the Lord…” (Hosea 14:3).
“And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He
granted him rest, and protected him and indulged him with all the trees in the Garden of
Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge
him with all the trees in the Garden of Eden.
“Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested
[vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you
shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day”
(Deuteronomy 5:12). Alternatively, “to cultivate it and to keep it” – this refers to sacrificial
offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12),
and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it
to Me at its appointed time” (Numbers 28:2).
“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). “From every tree of the garden you may eat”
– He commanded him regarding theft.
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.’
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.” 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]” – 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; death for him, death for his
descendants.
Chapter 17
“The Lord God said: It is not good that the man should be alone; I will make a helper for
him alongside him” (Genesis 2:18).
“The Lord God said: It is not good that [the man] should be” – we learned: The world was
created with ten [divine] utterances. These are: “In the beginning [God created the heavens
and the earth]” (Genesis 1:1); “the wind of God hovered [over the surface of the water]”
(Genesis 1:2); “God said: Let there be light” (Genesis 1:3); “God said: Let there be a
firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God
said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis
1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce”
(Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes:
“The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man
should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to
the wind.
“It is not good” – Rabbi Yaakov taught: Anyone who does not have a wife is without good,
without help, without joy, without blessing, without atonement. Without good – “it is not good
that the man should be alone.” Without help – “I will make a helper for him alongside him.”
Without joy – as it is stated: “You shall rejoice, you and your household” (Deuteronomy
14:26). Without atonement – “he shall atone for himself and for his household” (Leviticus
16:11). Without blessing – “to lay a blessing upon your house” (Ezekiel 44:30).
Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: He is also without peace, as it is
stated: “You shall be in peace, and your household shall be in peace” (I Samuel 25:6). Rabbi
Yehoshua of Sikhnin said in the name of Rabbi Levi: He is also without life, as it is stated:
“Appreciate life with a woman whom you love” (Ecclesiastes 9:9). Rabbi Ḥiyya bar Gamda
said: He is not even a complete man, as it is stated: “He blessed them, and He called their
name Man, on the day they were created” (Genesis 5:2) – when both of them are together
they are called “Man.” Some say he even diminishes the [divine] image, as it is stated: “As
He made man in the image of God” (Genesis 9:6). What is written thereafter? “And you, be
fruitful, and multiply” (Genesis 9:7).
“I will make a helper for him alongside him [kenegdo]” – if one merits, she [his wife] is a
helper, but if not, she is against him [kenegdo]. Rabbi Yehoshua bar Neḥemya said: If he
merits, [his wife will be] like the wife of Rabbi Ḥanina bar Ḥakhinai, but if not, she will be
like the wife of Rabbi Yosei the HaGelili. The wife of Rabbi Yosei [HaGelili] was malicious,
though she was his sister’s daughter. She would humiliate him in the presence of his students.
His students said: Be rid of that malicious wife who does not respect you. He said to them:
Her marriage contract is too large for me, and I do not have enough [money] to be rid of her.
One time he and Rabbi Elazar ben Azarya were sitting and studying. When they finished, he
[Rabbi Yosei] said to him: ‘Rabbi, accept my suggestion, and let us go up to my house [to
eat].’ He said to him: ‘Yes, let us go up.’ When he went up, she looked downward and walked
out. He saw a pot and said to her: ‘Is there anything in that pot?’ She said to him: ‘There is
only relish.’ He went and opened it and found pieces of chicken. Rabbi Elazar ben Azarya
realized what he had heard. They sat and ate. He said to him: ‘Rabbi, did she not say there
was only relish? Yet we found pieces of chicken in it.’ He said to him: ‘They [came about]
through a miraculous act.’ When they finished, he said to him: ‘Rabbi, be rid of that wife,
because she does not act respectfully towards you.’ He said to him: ‘Her marriage contract is
too large for me, and I do not have enough [money] to be rid of her.’ He said: ‘We will pay
her the marriage contract, and you can be rid of her.’ They did this for him, and he was able
to pay her marriage contract and be rid of her. He married a different wife, who was better
than her.
The sins of that women brought about that she went and married the city watchman. Some
time later, he experienced suffering and became blind. She would hold his hand and take him
around the city streets. When she reached the street of Rabbi Yosei HaGelili, she stopped and
turned back. Because that man knew well the [layout of the] city, he said to her: ‘Why did you
not take me to the neighborhood of Rabbi Yosei HaGelili, of whom I heard that he gives
charity?’ She said to him: ‘I am his divorcée, and I cannot bear to see his face.’
One time, they came and called in Rabbi Yosei’s neighborhood. He realized what she was
doing on the first day and the second day, and then he began to hit her. Their voices were
loud and audible, and they became disgraced throughout the city. Rabbi Yosei looked in the
direction of their voices, and he saw them becoming disgraced in the streets. He said to him:
‘Why are you hitting her?’ He said to him: ‘Every day she causes me to lose the support [that
I could take in] from this street.’ When Rabbi Yosei heard this, he took them and put them up
in a house that he owned and supported them all the days of their lives, due to [the verse]:
“Do not disregard your own flesh” (Isaiah 58:7).
“The Lord God formed from the ground every beast of the field and every bird of the
heavens, and brought them to the man to see what he would call it; and whatever the man
would call every living creature, that was its name” (Genesis 2:19).
“The Lord God formed from the ground [every beast of the field]” – they raised a question
before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living
creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The
Lord God formed [vayitzer] from the ground every beast of the field”? He said to them:
There [the previous verse] it was referring to the creation [of the animals], and here it refers
to domination, as it says: “When you besiege [tatzur] a city many days” (Deuteronomy
20:19).
Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with
the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to
Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He
brought the animals, the beasts, and the birds before them and said to them: ‘What is its
name of this one?’ And they did not know. He passed them before Adam and said to him:
‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this
is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is
appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked
further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord
[adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the
Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me.
He then passed them [the animals] before him in pairs. He [Adam] said: All of them have
partners, but I do not have a partner – “and for the man, he did not find a helper to be
alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for
him at the outset? The explanation is that the Holy One blessed be He foresaw that he
[Adam] would complain about her in the future; therefore, He did not create her until he
requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides,
and He closed it with flesh in its place [taḥtena]” (Genesis 2:21).
“The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of
Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not
toil in Torah and does not do any work.
Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the
slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the
man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep
slumber fell upon Abram” (Genesis 15:12). The slumber of a trance – “No one saw, and no
one knew, and no one awoke, as they were all asleep, because a deep slumber from the Lord
had fallen upon them” (I Samuel 26:12). The Rabbis said: There is also the slumber of
foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber” (Isaiah
29:10).
Rabbi Ḥanina bar Yitzḥak said: There are three microcosms; sleep is a microcosm of death;
a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come. Rabbi
Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a
microcosm of the supernal wisdom.
“He took one of his sides [mitzalotav]” – Rabbi Shmuel bar Naḥman said: “One of his sides”
– as it says: “For the side [tzela] of the Tabernacle” (Exodus 26:20). Shmuel said: He took
one rib from between two [other] ribs [tzalotav]. It is not written here, “in its place
[taḥteha],” but rather, “in their place [taḥtena].”
Rabbi Ḥanina son of Rav Idi: From the beginning of the book until this point the letter
samekh is not written. [The allusion is this:] When she was created, Satan was created with
her. If a person will say to you [in objection]: “It is that which encircles [hasovev]” (Genesis
2:11, 13), say to him [in response]: ‘Those verses are referring to the rivers.’
Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He made an enhancement for his
bottom so that he would not be disgraced like an animal.
Rabbi Ami and Rabbi Yannai: one said: He made an enclosure and a seat attached to him, so
that he would not be uncomfortable when he sits. The other said: He made cushions for him.
Rabbi Levi and Rabbi Ami: one said: He made burial for [Link] understands the phrase to
mean, “And He closed the flesh underneath [taḥtena],” that is, underground. And one said:
He made shrouds for him.
A noblewoman once asked Rabbi Yosei, saying to him: ‘Why [did God create Eve as if] by
theft?’ He said to her: ‘The analogy is: If one deposited with you an ounce of silver in
private, and you returned to him a pound of gold in public, is that theft?’ She said to him:
‘Why was it done in stealth?’ He said to her: ‘At first He created her for him, but he saw that
she was full of viscera and blood, so He took her away from him. He then fashioned her a
second time.’ She said to him: ‘I will add to what you said: I was intended to marry my
mother’s brother, but because I grew up with him in the same house, I was unattractive in his
eyes, and He went and married a different woman who is less pretty than I.’
It happened once that there was a certain pious man who was married to a pious woman, and
they did not produce offspring together. They said: We are of no use to the Holy One blessed
be He [if we remain childless]. They arose and divorced each other. He went and married a
wicked woman, and she turned him wicked. She went and married a wicked man, and she
turned him righteous. Thus, everything comes from the woman.
They asked Rabbi Yehoshua: ‘Why does a male emerge [from the womb] face down, while a
female emerges face up?’ He said to them: ‘The male looks to the place of his creation and
the female looks to the place of her creation.’ ‘Why do women have a need to perfume
themselves, but men do not need to perfume themselves?’ He said to them: ‘Man was created
from the ground, and the ground never becomes malodorous, while Eve was created from a
bone. The analogy is: If you leave meat for three days without salting it, it will immediately
spoil.’ ‘Why does a woman have a voice that carries far away, whereas a man does not?’ He
said to them: ‘If you fill a pot with meat, it does not make a loud sound [as it boils], but if you
place a bone in it, immediately it will make a loud sound.’ ‘Why is a man easily persuaded,
but the woman is not easily persuaded?’ He said to them: ‘Man was created from soil, and
once you put a drop of water on it, it immediately becomes drenched. Eve was created from a
bone, which, even if you soak it in water for several days, does not become drenched.’
‘Why is it that the man propositions the woman but the woman does not proposition the
man?’ He said to them: ‘To what is the matter analogous? To one who lost an item; he seeks
his lost item, but his lost item does not seek him.’ ‘Why is it that the man deposits seed in the
woman, and the woman does not deposit seed in the man?’ He said to them: ‘It is comparable
to one who has in his possession an object he needed to deposit for safekeeping, and he seeks
a reliable person with whom he can deposit it.’ ‘Why do men go out [sometimes] with their
heads uncovered, but a woman’s head is always covered?’ He said to them: ‘It is analogous
to one who committed a transgression and is ashamed in front of people. That is why she goes
out [only] with her head covered.’ ‘Why do women walk in front of the dead [in a funeral
procession]?’ He said to them: ‘It is because they caused death to exist in the world; that is
why they walk in front of the dead.’ That is what is written: “Following him are all men, [and
before him, those without number]” (Job 21:33).
‘Why were the laws involving menstruation given to her?’ ‘It is because she spilled the blood
of Adam the first man; that is why she was given the laws involving menstruation.’ ‘Why was
the mitzva of ḥalla given to her?’ ‘It is because she brought ruin upon Adam the first man,
who was the ḥalla at the completion of the world; that is why the mitzva of ḥalla was given to
her.’ ‘Why was the mitzva of the Shabbat candle given to her?’ He said to them: ‘It is because
she extinguished the [eternal] soul of Adam the first man; that is why the mitzva of the
Shabbat candle was given to her.’
Chapter 18
“The Lord God built the side that He had taken from the man into a woman, and brought her
to the man” (Genesis 2:22).
“The Lord God built [vayiven] the side” – Rabbi Elazar said in the name of Rabbi Yosei ben
Zimra: Understanding [bina] was inserted in her, more than in man, as we learned: A girl
who is aged eleven years and one day, her vows are examined; at age twelve years and one
day her vows take effect [without examination]. And she is examined during her entire twelfth
year. A boy who is aged twelve years and one day, his vows are examined; at age thirteen
years and one day his vows take effect [without examination]. And he is examined during his
entire thirteenth year. Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: Some
reverse it; the woman typically sits inside her house, while a man typically goes out to the
marketplace and gains understanding from [interaction with other] people.
Rabbi Aivu, and some say it in the name of Rabbi Benaya, and he taught it in the name of
Rabbi Shimon ben Yoḥai: He [God] adorned her [Eve] like a bride and then brought her
before him [Adam]. There are places where they call braiding hair binyata. Rabbi Ḥama bar
Ḥanina said: Do you think that He brought her to him under a carob or under a sycamore? It
was only after He adorned her with twenty-four types of ornaments that He brought her to
him. That is what is written: “You were in Eden, the garden of God; every precious stone was
your canopy: Ruby, topaz…” (Ezekiel 28:13).
The Rabbis and Rabbi Shimon ben Lakish, the Rabbis said: There were ten [canopies], and
Rabbi Shimon said: Eleven. [This is because] Rabbi Ḥama bar Ḥanina and Rabbi Shimon
ben Lakish, both of them say: When there is a generalization followed by details, the
generalization is meant to add on something to the details, so that the word “every” is also
included. “Every precious stone was your canopy” is the generalization; “Ruby, topaz and
clear quartz, beryl…” are the details, and the word “every” is included: “Every precious
stone was your canopy.”
Rabbi Levi and Rabbi Simon, one said: There were nine [canopies], and one said: Ten. The
one who said ten, it is in accordance with the opinion of the Rabbis. The one who says that
there were nine, [this is because] the gold mentioned here is not one of the canopies. Rabbi
Ḥama bar Ḥanina said: He made the [canopy’s] walls of gold and the roofing of gems and
pearls. Rabbi Elazar bar Bisena said in the name of Rabbi Aḥa: He even made hooks of gold
for it.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Vayaven is written – He
contemplated [hitbonen] from where to create her. He said: I will not create her from
[Adam’s] head, so she should not hold her head high [in arrogance]; nor from the eye, so she
should not be too curious; nor from the ear, so she should not be an eavesdropper; nor from
the mouth, so she should not be a chatterer; nor from the heart, so she should not be envious;
nor from the hand, so she should not be one who touches everything; nor from the foot, so she
should not walk off. But rather, [I will create her] from a place that is covered up in man, as
even when a person stands naked, that place is covered. Regarding each and every limb that
He created for her, he said to her: ‘Be a modest woman, a modest woman.’ Nevertheless,
[what happened was,] “You neglected all my counsel” (Proverbs 1:25). I did not create her
from the head, yet she holds her head high, as it is stated: “They walk with outstretched
necks” (Isaiah 3:16). Nor from the eye, yet she is excessively curious, as it is stated: “And
they went with curious eyes” (Isaiah 3:16). Nor from the ear, yet she is an eavesdropper, as it
is stated: “Sarah was listening at the entrance of the tent” (Genesis 18:10). Nor from the
heart, yet she is envious, as it is stated: “Rachel was jealous of her sister” (Genesis 30:1).
Nor from the hand, yet she touches everything, as it is stated: “Rachel stole the household
idols” (Genesis 31:19). Nor from the foot, yet she walks off, as it is stated: “Dina went out [to
see the daughters of the land]” (Genesis 34:1).
Rav Ḥisda said: He built her to be more suitable to storage than a man, broad below and
narrow above, so that she should be able to retain fetuses.
“And brought her to the man” – Rabbi Avin said: How fortunate is the villager for whom the
king acts as groomsman.
“The man said: This time, it is bone from my bones, and flesh from my flesh; this one shall
be called Woman, because this one was taken from Man” (Genesis 2:23).
“The man said: This time [hapaam]” – Rabbi Yehuda bar Rabbi said: At first He created her
for him, but he saw her full of viscera and blood, so He distanced her from him, and then
fashioned her for him a second time. That is what is written: “This time” – this is the [same]
one from that time.
[Another interpretation:] This is the one who is destined to bang on me as [an anvil on] a
bell. That is what it says: “A golden bell [paamon] and a pomegranate” (Exodus 28:34).
This is the one who would excite me [mefaamtani] the entire night. They asked before Rabbi
Shimon ben Lakish: Why is it that all dreams do not exhaust a person, but this one exhausts a
person? It is because from the beginning of her [woman’s] creation it was only in a dream,
as it is stated: [“The Lord God cast a deep sleep upon the man” (Genesis 2:21).]
“Bone from my bones, and flesh from my flesh” – Rabbi Tanḥuma said: If a person marries
one of his relatives, in his regard it was said: “Bone from my bones.”
“This one shall be called Woman [isha], because this one was taken from Man [ish]” – from
here we learn that the Torah was given in the sacred tongue [Hebrew]. Rabbi Pinḥas and
Rabbi Ḥilkiya say in the name of Rabbi Simon: Just as the Torah was given in the sacred
tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying:
Gyne, gynea; anthropos, anthropa; gavra, gavreta? But ish and isha – one form corresponds
to the other.
“Therefore, a man shall leave his father and his mother, and he shall cleave to his wife,
and they shall become one flesh” (Genesis 2:24).
“Therefore, a man shall leave” – it is taught: A proselyte who converted while married to his
sister, whether [the relationship is] paternal or maternal, he must divorce her; this is the
statement of Rabbi Meir. The Sages say: If she is his maternal [sister] – he must divorce her,
but if she is his paternal [sister], he may keep her, as there is no paternity for idolaters. They
raised an objection to him [Rabbi Meir]: But is it not written [regarding Abraham and
Sarah]: “And also, indeed, she is my sister, the daughter of my father, [but not the daughter
of my mother, and she became my wife]”? (Genesis 20:12). He said to them: He [Abraham]
answered them according to their own opinion. Rabbi Meir raised an objection to them:
“Therefore, a man shall leave his father and his mother.” Rabbi Yoḥanan said: They
explained it to him: “Therefore, a man shall leave his father and his mother” – one who is
related to his father or related to his mother.
Rabbi Abahu raised an objection [to Rabbi Meir]: But is it not written: “Amram took
Yokheved his aunt [as his wife]” (Exodus 6:20)? Rabbi Shimon son of Rabbi Abahu said: If it
is so [as Rabbi Meir says], before the giving of the Torah Israel did not observe the law even
according to the standards of Noahides? This is astonishing. Rabbi Levi said: They explained
it to him: “Therefore, a man shall leave [his father and his mother]…” – one who is related
to his father or related to his mother.
Rabbi Abahu said in the name of Rabbi Yoḥanan: Noahides incur liability [for committing
adultery] for [consorting with] married women but are exempt for [consorting with]
betrothed women.
Rabbi Yona said in the name of Rabbi Shmuel: A promiscuous woman who is standing in the
marketplace, and two men had relations with her, the first man is exempt, and the second
incurs liability, because she is now “a woman who has had relations with a man” (Genesis
20:3). But did the first one intend to acquire her through intercourse? This shows that
regarding Noahides, intercourse with a woman [even with no intent of marriage] effects
acquisition [of her as a wife], which is not in accordance with the law [regarding Jews].
What is the law regarding divorce for them [Noahides]? Rabbi Yehuda ben Rabbi Simon and
Rabbi Ḥanin said in the name of Rabbi Yoḥanan: Either they have no divorce, or each one
must divorce the other. Rabbi Yoḥanan [later] said: His wife may divorce him, and she pays
him double the marriage contract.
Rabbi Ḥiyya taught: An idolater who divorced his wife and she went and married another,
and both of them went and converted to Judaism, [and the first husband wants to remarry
her,] I do not apply regarding him the verse: “Her first husband, who divorced her, [may not
take her again to be a wife for him]” (Deuteronomy 24:4).
Rabbi Aḥa said in the name of Rabbi Ḥanina bar Pappa: In the entire book of Malachi “The
Lord of hosts” is written, but here [in the following verse], “God of Israel” is written, as it is
stated: “For I hate divorce, said the Lord, the God of Israel” (Malachi 2:16). It is, as it were,
that He associates His name [regarding divorce] only to Israel.
Rabbi Ḥagai said: When Israel returned from the [Babylonian] exile, the women’s faces had
become darkened in the sun, and they [their husbands] would abandon them and go and
marry Amonite women. They would circle the altar and weep [about this cruel treatment].
This is what Malachi says: “This is the second sin that you do” (Malachi 2:13) – the second,
after Shitim. “Covering the altar of the Lord with tears, weeping and moaning, [causing Him
to no longer accept your offerings or receive them with favor from your hands … because the
Lord is witness between you and the wife of your youth, whom you have betrayed]” (Malachi
2:13–14) – the Holy One blessed be He said: ‘Who could accept [offerings] from them, due to
the weeping and moaning [that they caused to their wives]? After you robbed, stole, and took
her beauty from her, you send her away? That is shocking.’
From where is it derived that it is prohibited for them [Noahides] to engage in illicit sexual
relations? It is as it is stated: “And he shall cleave to his wife” – but not to the wife of
another, not to a male, and not to an animal. Rabbi Shmuel, Rabbi Abahu, and Rabbi Elazar
said in the name of Rabbi Ḥanina: A Noahide who has unnatural intercourse with his wife
incurs liability for the death penalty. Rabbi Asi said: Any prohibition that is written regarding
Noahides is neither a [mere] positive mitzva nor a [mere] negative prohibition, but one that
incurs the death penalty. How does one arrive at this? “And he shall cleave to his wife, and
they shall become one flesh” – in the place that they can produce one flesh [a child].
“They were both naked, the man and his wife, and they were not ashamed” (Genesis 2:25).
“They were both naked” – Rabbi Eliezer said: There are three cases where people did not
spend six hours in peace and tranquility, and they are: Adam, Israel, and Sisera. Adam, as it
is stated: “and they were not ashamed [velo yitboshashu]” – not even six [shesh] hours
passed with him being in peace and tranquility. Israel, as it is stated: “The people saw that
Moses tarried [boshesh]” (Exodus 32:1) – six [shesh] hours had passed, and Moses had not
come. Sisera, as it is stated: “Why does his chariot tarry [boshesh] to arrive” (Judges 5:28)
– every day he was accustomed to come home during the third hour or fourth hour [of the
day], but now the sixth [shesh] hour had passed and he had not come. That is the meaning of
“velo yitboshashu.”
“The serpent was more cunning than any beast of the field that the Lord God had made.
He said to the woman: Did God actually say: You shall not eat of any tree of the garden?”
(Genesis 3:1).
“The serpent was…cunning” – the verse [after this one] should have said only: “The Lord
God made for Adam and for his wife [garments]… (Genesis 3:21)” Rabbi Yehoshua ben
Korḥa said: It is to inform you what misdeed prompted that evil one [the serpent] to assail
them. It is because it saw them engaging in the way of nature [in the open], and it lusted for
her. Rabbi Yaakov of Kefar Ḥanin said: It was in order not to conclude the section with the
passage of the serpent.
Chapter 19
“The serpent was more cunning than any beast of the field that the Lord God had made. It
said to the woman: Did God actually say: You shall not eat of any tree of the garden?”
(Genesis 3:1).
“The serpent was…cunning” – it is written: “For with great wisdom is great anger, and he
who increases knowledge increases pain” (Ecclesiastes 1:18). By increasing wisdom a
person increases anger against himself; by increasing knowledge he brings pain upon
himself. Solomon said: Because I increased wisdom for myself I increased anger against
myself, and because I increased my knowledge I brought pain upon myself. Have you ever
heard anyone say: ‘This donkey is afflicted by a cold?’ [Or:] ‘So many inflammations afflict
him.’ [Of course not.] Where is suffering found? It is among human beings.
Rav said: A Torah scholar does not require forewarning. Rabbi Yoḥanan said: It is like fine
linen garments that come from Beit She’an; if they get a bit dirty they are ruined [and it is a
great loss]. But the linen garments of Arbel, what is their quality, and what is their value?
Rabbi Yishmael taught: In accordance with the camel, so is its burden. This is the ordinary
way of the world : If two people enter a restaurant, and one says: ‘Bring me a piece of roast
meat, white bread, and fine wine,’ and the other says: ‘Give me bread and beets.’ This
one ]the first man] eats and suffers, and that one [the second man] eats and does not suffer.
The food is too much for this one, but it is not too much for that one. It is taught in the name
of Rabbi Meir: The downfall of the serpent was in accordance with its greatness – The more
cunning, the more cursed.
Rabbi Hoshaya Rabba said: It [the serpent] stood erect like a reed, and it had legs. Rabbi
Yirmeya ben Elazar said: It was a heretic.
Rabbi Shimon ben Elazar said: It was like a camel. The world lost a great benefit, as were it
not so [that the serpent was punished], man would have been able to send merchandise with
it and it would have been able to come and go [by itself].
“It said to the woman: Did [af] God actually say…” – Rabbi Ḥanina ben Sansan said: There
are four people who began a statement with af and perished by [divine] wrath [af], and they
are: The serpent, the baker [in prison with Joseph], the congregation of Koraḥ, and Haman.
The serpent – “It said to the woman: Did [af] God actually say…” The baker – “I, too [af],
in my dream…” (Genesis 40:16). The congregation of Koraḥ – “Moreover, [af] not to a
land…” (Numbers 16:14). Haman – “Moreover, [af] Esther did not bring…” (Esther 5:12).
“The woman said to the serpent: From the fruit of the trees of the garden we may eat”
(Genesis 3:2).
“The woman said to the serpent” – where was Adam at that time? Abba bar Korya said: He
had engaged in the way of nature and he was sleeping. The Rabbis say: The Holy One
blessed be He was taking him and circulating throughout the entire world [telling him]: ‘This
is a good place to plant, this is a good place to sow.’ That is what is written: “In a land that
no man has ever crossed, and where no person [adam] has ever dwelled” (Jeremiah 2:6) –
Adam the first man did not dwell there.
“But from the fruit of the tree that is in the midst of the garden, God said: You shall not eat
of it, nor shall you touch it, lest you die” (Genesis 3:3).
“But from the fruit of the tree that is in the midst of the garden…nor shall you touch it” – that
is what is written: “Do not add to His words, lest He rebuke you, and you will be found to be
false” (Proverbs 30:6). Rabbi Ḥiyya taught: [This teaches] that you should not make the
fence [around an orchard] taller than the main object [being protected], so it should not fall
and sever the saplings. So, the Holy One blessed be He said [merely]: “As on the day that
you eat of it [you shall die]” (Genesis 2:17). But she did not say that, rather [she added on to
it and said:] “God said: You shall not eat of it, nor shall you touch it.” When it saw her
passing before the tree, it took hold of her and pushed her onto it. It said to her: ‘See, you did
not die. Just as you did not die from touching it, so you will not die from eating of it. Rather
[the real reason God forbade you to eat of it is:] “for God knows that on the day [you eat
from it…you will be as God, knowing good from evil]”’ (Genesis 3:5).
“For God knows that, on the day you eat from it, your eyes will be opened, and you will be
as God, knowing good from evil (Genesis 3:5).
Rabbi Tanḥuma said: They asked me this question in Antioch. I said to them: “For God
knows [yodim]” is not written, but rather, “for God knows [yode’a] that, on the day you eat
from it.”
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It began to slander its Creator. It
said: ‘He ate from this tree and then created the world, so He says to you: Do not eat from it
so you will not create other worlds. For every person hates the craftsman that competes with
him.’
Rabbi Yehuda ben Rabbi Simon said: [The serpent said:] ‘Everything that was created after
its counterpart dominates that counterpart. The heavens were created on the first day and the
firmament on the second. Does it [the firmament] not hold them up? That is a rhetorical
question. The firmament was created on the second day and the vegetation on the third – does
it [the firmament] not supply water for it? Vegetation was created on the third day and the
luminaries on the fourth – do they [the luminaries] not cause its [the earth’s] produce to
grow? The luminaries were created on the fourth day and the birds on the fifth – the ziz is a
very large bird and when it flies it obscures the orb of the sun. Man was created after
everything in order to dominate everything. Hurry and eat [the fruit] now, before He creates
additional worlds and they will dominate you.’ That is what is written: “The woman saw that
the tree was good…” (Genesis 3:6) – she saw the arguments of the serpent.
“The woman saw that the tree was good for eating, and that it was an enticement to the
eyes, and that the tree was desirable as a source of wisdom; she took from its fruit and ate;
she also gave to her husband with her, and he ate” (Genesis 3:6).
Rabbi Yosei bar Zimra said: Three matters were stated regarding that tree: That it was good
for eating, pleasing to the eye, and suited for increasing wisdom” – and the three of them
were stated in one verse. “The woman saw that…was good” – from here we learn that it was
good; “and that it was an enticement to the eyes” – from here we learn that it was pleasing to
the eye; “and that the tree was desirable as a source of wisdom [lehaskil]” – from here we
learn that it was suitable for increasing wisdom, just as it says: “A contemplation [maskil] by
Eitan the Ezrahite” (Psalms 89:1).
“She took from its fruit and ate” – Rabbi Aivu said: She squeezed grapes and gave it to him
[Adam]. Rabbi Simlai said: She came to him persuasively. She said to him: ‘What, do you
think that I will die and another Eve will be created for you? “There is nothing new under the
sun” (Ecclesiastes 1:9). Or, perhaps [you think that] I will die and you will sit alone? “He
did not create it [the world] for emptiness, He formed it to be inhabited”’ (Isaiah 45:18).
The Rabbis say: She began sobbing at him plaintively with her voice.
“Also [gam]” is an inclusive term; [as well as Adam,] she also fed the animals, the beasts,
and the birds. All of them heeded her [and ate of the fruit] except for one bird that is called
ḥol. That is what is written: “I will live many days, like the ḥol” (Job 29:18). The school of
Rabbi Yanai says: It lives a thousand years, and at the end of a thousand years, fire emerges
from its nest and burns it. An egg-bulk remains of it and it then grows limbs, and lives again.
Rabbi Yudan ben Rabbi Shimon says: It lives a thousand years, and at the end of one
thousand years, its body wastes away and its wings are shed. But an egg-bulk remains of it
and it then grows limbs, and lives again.
“The eyes of both of them were opened, and they knew that they were naked; they sewed fig
leaves, and they made themselves loincloths” (Genesis 3:7).
“The eyes of both of them were opened” – Had they been blind? Rabbi Yudan in the name of
Rabbi Yoḥanan ben Zakkai and Rabbi Berekhya in the name of Rabbi Akiva said: This is
analogous to a villager who was passing by a glazier’s shop which had a basket filled with
goblets and cut glass in front of it, and he grabbed them with his cane and shattered them. He
[the glazier] got up and grabbed him. He said to him: ‘I know that I will not be able to get
any benefit out of you, but come with me [into my shop] and I will show you how much
goodness you have destroyed.’ So, too, He showed them [Adam and Eve] how many
generations they had destroyed [through their sin].
“They knew that they were naked” – they had been stripped bare of even that one
commandment that they had received.
“They sewed fig [te’ena] leaves” – Rabbi Shimon ben Yoḥai said: It is the leaf that brought
grief [to’ana] to the world.
Rabbi Yitzḥak said: [God said to them, in effect:] ‘You have ruined your handiwork, take a
thread and sow it up.’
“And they made themselves loincloths [ḥagorot]” – Rabbi Abba bar Kahana said: Ḥagora
[singular], is not written here, but rather ḥagorot [plural] – several straps: istikhon, galyon,
sedinim. And just as they made these for the man, so, they made for the woman: tziltzelin,
kolasin, sekhanin.
“They heard the voice of the Lord God moving about in the garden with the day breeze; the
man and his wife hid from the presence of the Lord God among the trees of the garden”
(Genesis 3:8).
“They heard the voice of the Lord God moving about [mithalekh] in the garden with the day
breeze” – Rabbi Ḥalfon said: We have heard that walking about [hilukh] is [an expression]
used regarding sound, as it is stated: “They heard the voice of the Lord God moving about
[mithalekh] in the garden,” and that walking about is used regarding fire, as it is stated:
“And fire went [vatihalakh] earthward” (Exodus 9:23).
Rabbi Abba bar Kahana said: Mehalekh is not written here, but rather, mithalekh, [which
connotes] leaping up and ascending. The essence of the Divine Presence had been in the
lower world, but when Adam the first man sinned the Divine Presence removed itself up to the
first firmament; when Cain sinned, it removed itself up to the second firmament; at the
generation of Enosh, to the third; at the generation of the Flood, to the fourth; at the
generation of the dispersion, to the fifth; upon [the sins of] the Sodomites, to the sixth; upon
[the sins of] the Egyptians in the generation of Abraham, to the seventh. Corresponding to
them there arose seven righteous men, and these were: Abraham, Isaac, Jacob, Levi, Kehat,
Amram, Moses. Abraham arose and brought it down to the sixth level; Isaac arose and
brought it down from the sixth to the fifth; Jacob arose and brought it down from the fifth to
the fourth; Levi arose and brought it down from the fourth to the third; Kehat arose and
brought it down from the third to the second; Amram arose and brought it down from the
second to the first; Moses arose and brought it down from above [in the first firmament] to
down below [earth]. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth
[and dwell [veyishkenu] upon it forever…” (Psalms 37:29). And what of the wicked, will they
float in the air? It means, rather, that the wicked did not allow the Divine Presence
[shekhina] to rest on earth.
“They heard [vayishme’u]” – do not read it vayishme’u, but rather, vayashmiu [they made
heard] – they heard the voice of the trees saying: ‘This is the thief who deceived his Creator.’

Another interpretation: They heard the voice of the angels saying: ‘The Lord God is going to
those in the garden.’ Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: [The angels said:] ‘Is
the one in the garden to die [met]?’ Rabbi Yitzḥak said: Is he to die [met], for having gone off
[halakh] on his own way? That is astonishing. The Holy One blessed be He said to them:
“With the day breeze [ruaḥ]” – the expansion [revaḥ] of the day. I will make this day alive
for them. This is what I said to him: ‘“As on the day that you eat of it you shall die” (Genesis
2:17), but you do not know whether I meant one of My days or one of your days. But I will
grant him one of My days, which is one thousand years.’ He lived nine hundred and thirty
years, and left seventy years for his descendants. That is what is written: “The days of our
lives in it are seventy years” (Psalms 90:10).
“With the day breeze [ruaḥ]” – He judged them by the eastern direction [ruaḥ] – by the
direction that rises with the day. Zavdi ben Levi said: He judged them by the western
direction – by the direction that sets with the day. According to Rav’s opinion, [this means
that] He treated him harshly, for as long as the day rises it gets hotter. According to Zavdi
ben Levi, He treated him leniently, for as long as the day is setting, it gets cooler.
“The man and his wife hid” – Rav Aivu said: His [Adam’s] stature diminished and it became
[a mere] one hundred cubits.
“[The man and his wife hid …] among the trees [etz] of the garden” – this is an allusion to
his descendants who would be placed in wooden [etz] caskets.
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9).
“The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh]
have you become like this? Yesterday you were loyal to My will, but now to the will of the
serpent. Yesterday you extended from one end of the world to the other end, but now you fit
“among the trees of the garden”?
Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who
violated the covenant” (Hosea 6:7) – they were like Adam the first man. They were like Adam
the first man, whom I put into the Garden of Eden and commanded him, but he violated the
command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How
could it be [eikha]?’ I put him into the Garden of Eden, as it is stated: “He placed him in the
Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God
commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated:
“Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I
sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of
Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the
man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated:
“The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is
written. So it was with His descendants: I brought them into the Land of Israel, I commanded
them and they violated the command, I sentenced them to banishment and expulsion, and I
lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought
you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall
command the children of Israel” (Exodus 27:20). And they violated the command, as it is
stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to
banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I
sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15).
And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations
1:1).
“He said: Who told you that you are naked? Did you eat from the tree that I commanded
you not to eat from it” (Genesis 3:11).
“He said: Who told you that you are naked? Did [you eat] from the tree…?” – Rabbi Levi
said: This is analogous to a woman who needs to borrow vinegar, so she goes into the house
of a snake charmer’s wife. She says to her: ‘How does your husband treat you?’ She answers
her: ‘He treats me with all generosity, except for this barrel that is filled with snakes and
scorpions, to which he does not allow me access.’ She says to her: ‘All his gems are there,
and he wants to marry another woman and give it all to her.’ What did she do? She reached
her hand into it, and they began biting her. When her husband came, he heard the sound of
her screaming. He said to her: ‘Did you, perhaps, touch that barrel?’ So, the Holy One
blessed be He said to Adam the first man: “Did you eat from the tree that I commanded you
[not to eat from it?]”
“The man said: The woman whom You gave to be with me, she gave me from the tree, and
I ate” (Genesis 3:12).
“The man said…” – there are four people whom the Holy One blessed be He tapped on their
jug and found that they were jugs filled with urine. They are: Adam, Cain, Bilam, and
Hezekiah. Adam, as it is stated: “The man said: The woman [whom You gave to be with me,
she gave me…].” Cain – “The Lord said to Cain: Where is Abel…and he said: I do not
know” (Genesis 4:9). The wicked Bilam, as it is stated: “Who are these people with you…
Bilam said to God…” (Numbers 22:9–10). Hezekiah – “What did these people say to you?”
(II Kings 20:14, Isaiah 39:3). But Ezekiel, He found him more perceptive than all of them, as
it is stated: “Son of man, will these bones come to life? And I said: Lord God, You know”
(Ezekiel 37:3). Rabbi Ḥanina bar Pappa said: This is analogous to a bird held in a hunter’s
hand. He encountered someone and said to him: ‘This thing in my hand, will it live or die?’
He said to him: ‘If you wish it will live, and if you wish it will die.’ So, too, [when God asked
Ezekiel] “son of man, will these bones live?” [His response was:] “I said: Lord God, You
know.”
“The man said: The woman whom You gave…” – that is what is written: “I would speak, and
I would not fear Him; for it is not so that I am, with myself [imadi]” (Job 9:35) – I am unlike
the one who said: “The woman whom You gave to me [imadi]…” He heeded his wife’s
words, but I did not heed my wife’s words.
Rabbi Abba bar Kahana said: Dina was Job’s wife. That is why he said to her: “You are
speaking as one of the disgusting women [nevalot] would speak. Shall we accept the good
from God, [and not accept the bad]?” (Job 2:10). “Shall I accept,” is not written here, but
rather, “shall we accept [nekabel]” – should we be pleased with the good but not be pleased
with the bad? That was a rhetorical question. “With all this, Job did not sin with his lips”
(Job 2:10) – [the implication is:] with his lips he did not sin, but in his heart he did sin.
Rabbi Abba bar Kahana said: “And I ate [veakhalti]” is not written here, but rather,
“vaokhel” – I ate and I will eat again.
Rabbi Shimon ben Lakish said: Adam the first man was banished only after he blasphemed
and spoke sacrilegiously. That is what is written: “He hoped to produce grapes, but it
produced sour grapes” (Isaiah 5:2).
“The Lord God said to the woman: What is this you have done? The woman said: The
serpent enticed me, and I ate” (Genesis 3:13).
“The woman said: The serpent enticed me [hishiani], and I ate” – [hishiani has three
meanings:] It enticed me, it brought liability upon me, and it misled me. It enticed me, as it
says: “The enemy will not entice [yashi] you” (Psalms 89:23). It brought liability upon me,
as it says: “When you lend [tashe] to your neighbor” (Deuteronomy 24:10). It misled me, as
it says: “Now, do not allow Hezekiah to mislead [yashi] you” (II Chronicles 32:15).
Chapter 20
“The Lord God said to the serpent: Because you did this, cursed are you from all the
animals, and from all the beasts of the field; on your belly you shall go, and you shall eat
dust all the days of your life” (Genesis 3:14).
“The Lord God said to the serpent” – “The slanderer shall not stand in the land; [may evil
trap unjust men, bringing about banishments]” (Psalms 140:12) – Rabbi Levi said: In the
Messianic future the Holy One blessed be He will take the idolaters and send them down to
Gehenna, and say to them: ‘Why did you punish my children?’ They will say to Him: ‘It is
from them themselves, as they would come and slander one another.’ The Holy One blessed
be He will then take both these and those and send them down to Gehenna.
Another matter, “The slanderer” – this is the serpent who slandered his Creator. “Shall not
stand in the land” – “on your belly [you shall go].” “May evil trap unjust men [bringing
about banishments]” – “banishment” is not written here, but rather, “banishments.” Adam
was cursed, Eve was cursed, and the serpent was cursed.
“The Lord God said to the serpent: Because you did this…” – “A contrary man incites strife,
and a malcontent distances the ruler” (Proverbs 16:28). “A contrary man” – this is the
serpent who stated contrary matters about His Creator. “And a malcontent” – as it voiced
grievances against its Creator, saying [to the woman:] “You will not die” (Genesis 3:4).
“Distances the ruler” – as it alienated the Ruler of the world, and was immediately cursed.
“The Lord God said to the serpent…” – with Adam He had a discussion, with Eve He had a
discussion, but with the serpent, He did not have any discussion. Rather, the Holy One
blessed be He said: ‘This serpent is a wicked one, with all the answers. If I say something to
it, now it will say to me: You commanded them, and I commanded them. Why did they forsake
your command and follow my command?’ Instead, He summarily issued his sentence.
“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it
comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one
begins with the lesser one. When it comes to showing honor, one begins with the greatest one,
as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it
comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the
serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy”
(Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis
3:17). It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam
was cursed.
All creatures cohabit front facing back, with the exception of two who mate back to back, and
they are the camel and the dog, and with the exception of three who mate face to face because
the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is
stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the
serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the
fish, and it spewed Jonah” (Jonah 2:11).
“Because you did this [zot]” – Rabbi Hoshaya said: It was because of this woman. Was every
action that you took not because of her?
Rabbi Yehuda bar Simon said in the name of Rabbi Hoshaya: From the beginning of the book
until here there are seventy-one mentions of God’s name. This tells you that it [the serpent]
was judged before an entire Sanhedrin.
Rabbi Hoshaya of Sikhnin said in the name of Rabbi Levi: He cursed it [the serpent] with
leprosy. Those stone-shaped blotches on it are leprous.
Rabbi Elazar said: Have you ever seen that after a person strikes another with a rod he then
strikes him with a strap? So, “cursed are you from all the animals” (Genesis 3:14), all the
more so [was it cursed] “from all the beasts of the field” (Genesis 3:14). It was taught: A
large kosher animal gives birth after nine months [of gestation], a large non-kosher animal
gives birth after twelve months; a small kosher animal gives birth at five months, and the dog
at fifty days, the cat at fifty-two, the pig at sixty days, the mongoose at seventy days, the deer
and the fox at six months, and all the other swarming creatures at six months, the lion, the
bear, the tiger, the elephant, the monkey, the hedgehog at three years, the serpent at seven
years, and the adder at seventy years.
A certain scholar once sought to ascertain after how long the serpent bears an offspring.
When he saw them mating with one another, he took them and placed them in a barrel, and
provided them with sustenance until they gave birth. When the elders once traveled to Rome,
he [the scholar] asked Rabban Gamliel: After how long does the serpent bear an offspring?
He was unable to answer him and his face turned pallid. Rabbi Yehoshua encountered him
and his face was sickly. He said to him: ‘Why is your face sickly?’ He said to him: ‘I was
asked a question and I was unable to answer it.’ He said to him: ‘What was it?’ He said:
‘After how long does the serpent bear an offspring?’ He said to him: ‘After seven years.’ He
said to him: ‘From where do you know this?’ He said to him: ‘The dog is a non-kosher beast
and bears offspring after fifty days. A non-kosher animal gives birth at twelve months. It says
[of the serpent]: “Cursed are you from all the animals and from all the beasts of the field.”
Just as the animal is seven times more cursed than the beast [dog], so, the serpent is seven
times more cursed than the animal.’ Towards evening, he [Rabban Gamliel] ascended and
said it to him [the scholar]. He began banging his head against the wall. He said: ‘After
everything that I toiled for seven years, this man comes and presented it to me with a reed.’
“On your belly you shall go” – when the Holy One blessed be He said to it: “On your belly
you shall go,” the ministering angels descended and severed its arms and its legs, and its
voice carried from the end of the world to its end. The serpent comes to shed light on the
downfall of Egypt, but in the end is itself illuminated by it, as it is stated [regarding Egypt]:
“Its outcry will sound out like a serpent” (Jeremiah 46:22).
Rabbi Yudan and Rabbi Huna, one of them said: [God told the serpent:] ‘You caused people
to walk bent over [in grief] over their dead; you, too, will go on your belly.’
Rabbi Eliezer said: Even the curse of the Holy One blessed be He contains a blessing. Had
the Holy One blessed be He not said to it: “On your belly you shall go,” how would it flee
into a wall, enter a hole and be saved?
“And you shall eat dust all the days of your life” – Rabbi Ḥilfai said: Not the dust on all
sides, but rather, it breaks through [the soil] and descends until it reaches bedrock, and it
loosens soil fibers and eats.
Rabbi Levi said: In the Messianic future, everyone will be cured [from their disabilities]
except for the serpent and the Givonites. The serpent, as it is stated [of the Messianic future]:
“A serpent, dust will be its food. None will harm or destroy [on the entire mountain of My
holiness]” (Isaiah 65:25). The Givonites – “the workers of the city from all the tribes of
Israel will cultivate it” (Ezekiel 48:19).
Rabbi Asi and Rabbi Hoshaya said in the name of Rabbi Aḥa: The Holy One blessed be He
said to it [the serpent]: ‘I made you king over animal and beast, but you did not want it. I
made you such that you would walk upright like man, but you did not want it; now, “on your
belly you shall go.” I made you such that you would eat food like man, but you did not want
it; now, “you shall eat dust all the days of your life.” You sought to kill Adam and to marry
Eve; so “I will place enmity between you and the woman”’ (Genesis 3:15). That is, what it
sought was not given to it, and what had been in its possession was taken from it. We find
likewise regarding Cain, Koraḥ, Bilam, Doeg, Aḥitofel, Geiḥazi, Absalom, Adoniyahu,
Uziyahu, and Haman. What they sought was not given to them, and what had been in their
possession was taken from them.
“To the woman He said: I will increase your suffering and your pregnancy; in pain you
shall give birth to children, and your desire shall be for your husband, and he shall rule
over you” (Genesis 3:16).
“To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda
ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The
Holy One blessed be He never deigned to speak with a woman except for that righteous
woman [Sarah], and that, too, was for a specific reason. Rabbi Abba bar Kahana said in the
name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did
laugh” (Genesis 18:15). But is it not written [of Hagar]: “She called the name of the Lord,
who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of
Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei
ben Zimra: Through Shem.
“I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana
says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth
[arbe]; any fetus that is [born after] two hundred and twelve days [of gestation] can survive.
Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at
seven months, it will not survive; at eight months, it will not survive. If it is formed to be born
after seven months and is born after eight, it will survive; all the more so after nine months.
They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month
can survive, [but one born during the eighth cannot]? He said to them: From your own
[language] I will prove it to you: Zeta – epta; eta – okto.
Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after
two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-
three days, which is nine months plus the days of their conception.
Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not
grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed
to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it
concern you?’ He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth
late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is
never more than a solar year.’ He said to him: ‘But is it not written: “Do you know the time
when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2). He
said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said
to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle
from them. Some of them calved at one time and some of them calved later.’ He said to him:
‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.
“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the
discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give
birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children.
Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with
olives in the Galilee, than it is to raise one child in the Land of Israel.
“And your desire shall be for your husband” – there are four desires. The desire of a woman
is only for her husband, as it is stated: “And your desire shall be for your husband.” The
desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin
crouches at the entrance,] and its desire is for you” (Genesis 4:7). The desire of rain is only
for the ground, as it is stated: “You remember the earth and fulfill its desire…[the streams of
God are full of water]” (Psalms 65:10). The desire of the Holy One blessed be He is only for
Israel, as it is stated: “His desire is for me” (Song of Songs 7:11).
Another matter, “his desire [teshukato] [is for me]” – we are exhausted [tashim], but even
though we are exhausted, we hope [mekavim] for the salvation of the Holy One blessed be
He, and we declare the unity of His name each day.
Another matter, “and your desire shall be for your husband” – when a woman is sitting on
the birthing stool, she says: ‘I will never be intimate with my husband anymore.’ But the Holy
One blessed be He says to her: ‘You will return to your desire, you will return to desiring
your husband.’ Rabbi Berekhya and Rabbi Simon said in the name of Rabbi Shimon ben
Yoḥai: Because her heart fluttered, that is why she brings a fluttering offering – two
turtledoves or two young pigeons.
“And he shall rule over you” – Rabbi Yosei HaGelili said: One might think that this means
dominion in every sense. Therefore the verse states: “[When a man has taken a new wife…he
shall cheer his wife whom he has taken. He shall not yaḥavol the upper and lower millstones”
(Deuteronomy 24:5–6).
There was an incident involving a certain woman from the Tevaryanus family who was
married to a robber, and her husband mistreated her. The Sages heard, and they went to her
house to rebuke him. When she came before the Sages, she took out before them a golden
candlestick with an earthenware lamp upon it, affirming what is stated: “And your desire
shall be for your husband.”
“And to Adam He said: Because you heeded your wife’s voice, and ate from the tree that I
commanded you, saying: You shall not eat from it, the ground is cursed on your account;
in suffering you shall eat of it all the days of your life” (Genesis 3:17).
“And to Adam He said: Because you heeded your wife’s voice” – Rabbi Simlai said: She
approached him persuasively. She said to him: ‘What do you think, that I will die and another
Eve will be created for you? “There is nothing new under the sun” (Ecclesiastes 1:9). What
do you think, that I will die and you will sit alone? “He did not create it for emptiness; He
formed it to be inhabited”’ (Isaiah 45:18). The Rabbis say: She began sobbing at him with
her voice. That is what is written: “And to Adam He said...” “Because you heeded your
wife’s words” is not written here, but rather, “your wife’s voice.”
“And ate of the tree” – this supports what Rabbi Abba of Akko said, that it [the tree of
knowledge] was a citron tree.
“That I commanded you, saying” – what is “saying”? [Adam had been told] to warn the
animals, the beasts, and the birds. Not only did you not warn them, but you gave it to them
and they ate.
“The ground is cursed on your account” – it will bring forth for you cursed things, e.g.,
gnats, fleas, and flies. Let it, then, produce a camel for him. Rabbi Yitzḥak said: He, too,
could derive benefit from that, as he could sell it and benefit from its proceeds.
“In suffering you shall eat of it” – Rav Asi said: Earning a livelihood is twice as difficult as
childbirth. Regarding childbirth it is written, “in pain [be’etzev] you shall give birth to
children,” whereas regarding earning a livelihood it is written, “in suffering [be’itzavon] you
shall eat of it.”
Rabbi Eliezer and Rabbi Shmuel bar Naḥman, Rabbi Eliezer said: Redemption is compared
to earning a livelihood, and earning a livelihood to redemption, as it is stated: “He rescued
us from our foes, for His kindness is forever,” (Psalms 136:24) and adjacent to that: “He
gives food to all flesh, for His kindness is forever” (Psalms 136:25). Just as redemption is
miraculous, so, too, earning a livelihood is miraculous. Just as earning a livelihood is every
day, so, too, redemption is every day. Rabbi Shmuel bar Naḥman said: It [earning a
livelihood] is even greater than redemption, as redemption is carried out through an angel,
but livelihood is [directly] through the Holy One blessed be He. Redemption is carried out
through an angel, from where is it derived? It is as it is stated: “The angel who redeems me
from all evil” (Genesis 48:16). That livelihood is through the Holy One blessed be He? As it
is stated: “You open Your hand, and satisfy the desire of every living thing” (Psalms 145:16).
Rabbi Yehoshua ben Levi said: It [earning a livelihood] is greater than the splitting of the
Red Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it says: “He
gives food to all flesh…” (Psalms 136:25).
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field”
(Genesis 3:18).
“And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke;
dardar – this is cardoon. Some transpose it, kotz – this is cardoon; dardar – this is artichoke,
as it is constituted of rows upon rows [darin darin].
“And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi
Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the
trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles
it will grow for you.”’
Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside
the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not
merit, “you shall eat the vegetation of the field.”’
Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you
shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is
still vegetation. When Adam the first man heard [this curse], his face began perspiring. He
said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said:
‘Since your face perspired, you will eat bread.’ Rabbi Levi said: It would have been
preferable for him had he remained with his original curse.
“By the sweat of your brow you shall eat bread, until you return to the ground, for from it
you were taken; for you are dust, and to dust you will return” (Genesis 3:19).
“By the sweat of your brow you shall eat bread” – this is one of five phenomena that are
good omens for the ill. They are: A sneeze, perspiration, sleep, a dream, and a seminal
emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job
41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you
shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would
be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni]
and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written:
“He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular
bowel movement as well. What is the source? “The wanderer [tzo’e] will be quickly released
[and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak:
Provided that “his bread will not be lacking” (Isaiah 51:14).
“Until you return to the ground, for from it…” He said to him: That handful of dust from
which you were created, is it not stolen in your hand?
“For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here
there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust
you will go” is not written, but rather, “you will return.”
“The man called the name of his wife Eve [Ḥava], because she was the mother of all living
[ḥai]” (Genesis 3:20).
“The man called the name of his wife Eve [Ḥava], because she was the mother of all living
[ḥai]” (Genesis 3:20). She was given to him to enliven him, but she gave him counsel like a
serpent [ḥivya]. Another matter, Ḥava – Adam the first man told [ḥiva] her how many
generations she had caused to perish. Rabbi Aḥa said: [Adam said:] The serpent was your
serpent and you were Adam’s serpent [ḥivya].
“Because she was the mother [em] of all living” – Rabbi Shimon ben Elazar said: With [im]
all life. It is taught: If [someone’s husband] becomes wealthy she ascends with him, but if he
becomes poor she does not descend with him.
Rabbi Simon said: “Mother of all living” – the mother of all living beings, as Rabbi Simon
said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits
would be aroused by her and she would bear offspring from them, and the female spirits
would be aroused by Adam and would bear offspring from him. That is what is written:
“Who, when he commits iniquity, I will rebuke him with the staff of men and with the
afflictions of the children of man [adam]” (II Samuel 7:14); the children of Adam the first
man.
There is one opinion that says that house spirits are better [for the resident of the house],
because they grow up with him. And there is an opinion that says that they are worse,
because they are intimately familiar with his sinful thoughts. Spirits of the field – there is an
opinion that says they are better for a person, because they are not intimately familiar with
his sinful thoughts. And there is an opinion that says that they are worse, because they did not
grow up with him.
“The Lord God made for Adam and for his wife garments of hide [or], and clothed them”
(Genesis 3:21). In Rabbi Meir’s Torah, they found that “garments of or” was written. These
are the garments of Adam the first man, that were similar to the common rue, broad at the
bottom and narrow at the top.
Rabbi Yitzḥak Ravya says: They were as smooth as a fingernail and as pretty as jewels. Rabbi
Yitzḥak said: It was like the thin linen garments that come from Beit She’an. [And they were
called] garments of hide because they adhered to the skin. Rabbi Elazar said: Goat hides.
Rabbi Aivu said: Garments that cover the skin. Rabbi Yehoshua ben Levi said: Hare hides.
Rabbi Yosei bar Ḥanina said: Hides with their wool. Rabbi Shimon ben Lakish said: Radiant
hides. And the firstborn sons would use them. Rabbi Shmuel bar Naḥman said: They were
camel wool and hare wool. [And they were called] “garments of hide” because they were
garments that come from hide.
Rabbi Levi said: The Torah teaches you proper conduct: Eat according to your means, wear
clothing that is less than your means, and dwell in a place that is more than your means. Eat
according to your means – “From every tree of the garden you may eat” (Genesis 2:16).
Wear clothing that is less than your means –“The Lord God made for Adam and for his wife
[garments of hide].” And dwell in a place that is more than your means – as two people
resided in the entire world.
Chapter 21
“The Lord God said: Behold, the man has become as one of us, to know good and evil, and
now, he might extend his hand, and take also from the tree of life, and eat, and live
forever” (Genesis 3:22).
“The Lord God said: Behold, the man [hen haadam] has become as one of us [mimenu]” –
“I heard a holy one speaking, and the holy one said to Palmoni who was speaking…” (Daniel
8:13). “I heard [a holy] one” – this is the Holy One blessed be He, as it is stated: “Hear,
Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). “Holy” – because
everyone says ‘holy’ before Him. “Speaking [medaber]” – he issued harsh edicts against His
creations: “Thorns and thistles it will grow for you” (Genesis 3:18). “And the holy one said
to Palmoni who was speaking” – to so-and-so. Akila the proselyte translated it [“to
Palmoni”] as “to the innermost one [penimi]” – this is Adam the first man, whose station
was more internal than that of the ministering angels. “Until when will be the eternal
vision?” (Daniel 8:13) – ‘Was the edict that was decreed upon Adam the first man to be
eternal?’ he asked in astonishment. “And the desolating transgression” (Daniel 8:13) – will
his transgression render him [permanently] desolate in the grave? “Giving the holy one and
his host for trampling” (Daniel 8:13) – will he and his descendants be [forever] given for
trampling before the angel of death? “He said to me: Until evening-morning two thousand
three hundred…” (Daniel 8:14) – Rabbi Azaria and Rabbi Yonatan in the name of Rabbi
Yitzḥak: Whenever it is evening it is not morning and whenever it is morning it is not evening.
However, when the morning of the idolaters becomes evening, and the evening of Israel
becomes morning, at that moment, “the holy one will be vindicated” (Daniel 8:14) – at that
moment, I will absolve them [mankind] from that edict. That is what is written: “The Lord
God said: Behold, the man has become as one of us.”
That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard
of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a
field and bought a vineyard, he is called ish and he is called adam, yet he is also called
“indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this
is Adam the first man. “And the vineyard of a person [adam] lacking heart” – this is Eve.
Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a
person [adam], to sit in a house” (Isaiah 44:13). “And behold, it was all overgrown with
thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18). “Its
surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat
bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God
sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began
lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been
like one of us.
“Though his exaltedness ascends to the heavens, and his head reaches the clouds” (Job 20:6)
– “though his exaltedness ascends to the heavens” – his stature; “and his head reaches the
clouds” – until it reaches the clouds. Rabbi Yehoshua ben Rabbi Ḥanina and Rabbi Yehuda
ben Rabbi Simon said in the name of Rabbi Elazar: He created him [Adam] filling the entire
world from east to west, as it is stated: “Back and front You shaped me” (Psalms 139:5).
From north to south, from where is it derived? “[From the day God made Adam on the
earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where
is it derived that he even filled the space of the world? The verse states: “You placed Your
palm upon me” (Psalms 139:5). “He will perish forever like his dung [kegelelo]” (Job 20:7)
– because he rolled away [galal] a minor commandment, he was expelled from the garden of
Eden. “They who saw him will say: Where is he?” (Job 20:7) – that is Adam. When He sent
him away, He began lamenting over him and saying: “Behold, the man…”
“You grant him power forever, and he is gone; You alter his countenance and send him
away” (Job 14:20) – the power that the Holy One blessed be He gave to Adam the first man
was “forever” – it was eternal. But once he forsook the mindset of the Holy One blessed be
He and followed the mindset of the serpent – “alter his countenance and send him away.”
When He sent him away, He began lamenting over him: “The Lord God said: Behold, the
man was as one of us.”
Rabbi Papus expounded: “Behold, the man has become as one of us” – like one of the
ministering angels. Rabbi Akiva said to him: Enough, Papus. He said to him: How then do
you explain: “Behold, the man has become as one of us”? He said to him: That the Holy One
blessed be He gave him two paths, the path of life and the path of death, and he selected for
himself another path. Rabbi Yehuda bar Simon said: Like the Unique One of the world, as it
is stated: “Hear, Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). The Rabbis
say: Like Gavriel, as it is stated: “And behold, one man dressed in linen” (Daniel 10:5) – like
this grasshopper whose garment is an intrinsic part of him.
Reish Lakish said: Like Jonah – just as this one fled from his mission, as it is stated: “Jonah
rose to flee to Tarshish from before the Lord” (Jonah 1:3), so, too, that one fled from
fulfilling the command of the Omnipresent. Just as this one did not spend the night in his
glory, so, too, that one did not spend the night in his glory.
Rabbi Berekhya said in the name of Rabbi Ḥanina: Like Elijah – just as this one did not taste
the taste of death, so, too, that one was not supposed to taste the taste of death. This is the
opinion of Rabbi Berekhya in the name of Rabbi Ḥanin, who said: As long as he was Adam,
he was as one. Once his side was taken from him [to form Eve] – “to know good and evil.”
“And now, he might extend his hand” – Rabbi Abba bar Kahana said: This teaches that the
Holy One blessed be He opened for him an opportunity for repentance. “And now” – “and
now” is nothing other than repentance, as it is stated: “And now, Israel, what does the Lord
your God [ask of you? Only to fear the Lord your God, to walk in all His ways…]”
(Deuteronomy 10:12). But he [Adam] said: “Might [pen]” – and pen is nothing other than
no. The Holy One blessed be He said: ‘Will he now extend his hand and eat from the tree of
life?’ It was a rhetorical question. And if he eats, he will live forever. Therefore, “the Lord
God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began
lamenting over him and said: “Behold, the man has become as one of us.”
“The Lord God sent him out of the Garden of Eden, to cultivate the ground from which he
was taken” (Genesis 3:23).
“The Lord God sent him out of the Garden of Eden” – Rabbi Yehuda and Rabbi Neḥemya,
Rabbi Yehuda said: He sent him out of the Garden of Eden in this world, and he [also] sent
him out of the Garden of Eden of the World to Come. Rabbi Neḥemya said: He sent him out
of the Garden of Eden in this world, but not that of the World to Come. According to Rabbi
Yehuda’s opinion, He dealt with him harshly. According to Rabbi Neḥemya’s opinion, He
dealt with him mercifully.
Rabbi Huna said: Rabbi Ada bar Ahava and Rabbi Hamnuna disagreed. One said in
accordance with the opinion of Rabbi Yehuda, and one said in accordance with the opinion of
Rabbi Neḥemya. The following supports Rabbi Neḥemya: “I, in justice [betzedek], will see
Your face; Your image will fill my waking vision” (Psalms 17:15). When the one who was
created in Your image awakens, at that moment, “I, in justice [betzedek], will see Your face”
– at that moment I will exonerate him from that decree. At that moment, “behold, the man has
become as one of us.”
Rabbi Yehoshua ben Levi said: When He created him, He created him through the attribute of
justice and the attribute of mercy, and when He expelled him, He expelled him through the
attribute of justice and the attribute of mercy.
“Hen haadam” – O Adam [hah haadam], were you unable to observe your command for
even one hour? It was a rhetorical question. Rabbi Yehuda ben Pedaya expounded: Who will
remove the dust from your eyes, Adam the first man, and reveal that you were unable to
observe the command for even one hour? Your descendants wait for orla three years, as it is
stated: “Three years it shall be sealed off for you; it shall not be eaten” (Leviticus 19:23).
Rav Huna said: When bar Kappara heard this, he said: You have expounded well, my sister’s
son.
“He banished the man; He stationed the cherubs east of the Garden of Eden, and the flame
of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24).
“He banished [vaygaresh] the man” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan
said: Like a priest’s daughter who was divorced [nitgarsha] and cannot return. Rabbi
Shimon ben Lakish said: Like an Israelite’s daughter who was divorced and can return.
According to Rabbi Yoḥanan’s opinion, He dealt with him harshly. According to Reish
Lakish’s opinion, He dealt with him mercifully.
Another matter, “He banished” – He showed him the destruction of the Temple, just as it
says: “He has ground [vayagres] my teeth with gravel” (Lamentations 3:16).
Rabbi Luleyani bar Tavri said in the name of Rabbi Yitzḥak: He banished him to an empty
field [migrash] adjacent to Eden and deployed guards there to guard it. That is what is
written: “I will command the clouds from pouring rain upon it” (Isaiah 5:6).
“East” – Rav said: In every place, the eastern direction offers refuge. Adam the first man –
“He banished the man; He stationed the cherubs east of the Garden of Eden.” Cain – “Cain
departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis
4:16). The killer – “Then, Moses designated three cities on the eastern side of the Jordan
[that a killer may flee there who kills his neighbor unwittingly]” (Deuteronomy 4:41–42).
Another matter, “[He stationed the cherubs] east [mikedem] [of the Garden of Eden]” – the
angels were created before [kodem] the Garden of Eden. That is what is written: “This was
the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that
they were cherubs” (Ezekiel 10:20). “And the flame” – based on: “His servants are flaming
fires” (Psalms 104:4). “The ever-turning [hamithapekhet]” – as they [angels] have various
forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes
angels.
Another matter, “mikedem” – Gehenna was created before [mikodem] the Garden of Eden;
Gehenna on the second day and the Garden of Eden on the third. “And the flame [lahat] of
the ever-turning sword” – based on: “The day that is coming will burn [velihat] them”
(Malachi 3:19). “Ever-turning”– as it turns over upon the person and burns him from head
to toe and from toe to head. Adam said: ‘Who will save my descendants from this fire?’ Rabbi
Huna said in the name of Rabbi Abba: The sword of circumcision, as it is stated: “Make flint
swords for yourself [and circumcise the children of Israel]” (Joshua 5:2). The Rabbis say:
The sword of Torah, as it is stated: “And a double-edged sword in their hand” (Psalms
149:6). When Adam saw that his descendants were destined to descend to Gehenna, he
restrained himself from procreation. But when he saw that after twenty-six generations Israel
was destined to receive the Torah, He consorted in order to produce descendants, as it is
stated: “The man was intimate with Eve, his wife” (Genesis 4:1).
Chapter 22
“And the man was intimate with Eve his wife and she conceived and gave birth to Cain, and
said: I have acquired a man with the Lord” (Genesis 4:1).
And the man was intimate with Eve his wife” – “Remember, Lord, Your mercy and kindness,
for they are eternal” (Psalms 25:6). They are not from now, but rather, they are eternal.
Rabbi Yehoshua bar Neḥemya said: With them You conducted Yourself with Adam the first
man, as You said to him: “As on the day that you eat of it you shall die” (Genesis 2:17). Had
You not given him one of Your days, which is one thousand years, how could he have
consorted to produce offspring?
“And the man was intimate [vehaadam yada]” – Rabbi Huna and Rabbi Yaakov bar Avin
said in the name of Rabbi Abba bar Kahana: No creature engaged in cohabitation before
Adam the first man – vayeda is not written here, but rather, “vehaadam yada Eve his wife” –
he taught the means of cohabitation to all.
Another matter, “[He banished the man…] and the man was intimate [yada] [with Eve
[ḥava]]” (Genesis 3:23–4:1) – he realized [yada] from what tranquility he had been
displaced, and he realized [yada] what Eve had done to him. Rav Aḥa said [of Eve]: The
serpent was your serpent and you were Adam’s serpent [ḥivia].
“She conceived and gave birth to Cain” – Rabbi Elazar ben Azarya said: Three miracles
occurred on that day. On that day they were created, on that day they cohabited, and on that
day they produced offspring
Rabbi Yehoshua ben Korḥa said: Two people went up into the bed and seven descended: Cain
and his twin sister and Abel and his two twin sisters.
“And said: I have acquired a man with [et] the Lord” – when a woman bears children, she
says: I have now acquired my husband into my possession.
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? He said: Had it been written: Kaniti ish Hashem it would have been difficult, so
instead, it stated “with God” [et Hashem]. He 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], because
you do not know how to expound. Rather, et Hashem – previously, Adam was created from
earth and Eve was created from Adam. But from now on, [Eve said,] offspring will come
about in our image and in our likeness – a man will not [produce offspring] without woman,
nor will a woman without a man, nor both of them without the Divine Presence.
“She gave birth once again, to his brother Abel. Abel was a shepherd, and Cain was a
cultivator of the ground” (Genesis 4:2).
“She gave birth once again, to his brother Abel” – this supports Rabbi Yehoshua ben Korḥa,
who said: Two entered the bed and seven descended. “She gave birth once again, to his
brother Abel” – she gave birth once again, but did not become pregnant once again.
“Abel was a shepherd, and Cain was a cultivator of the ground” – there were three people
who were enthusiastic about the earth, but ultimately their efforts were of no avail. They are:
Cain – “a cultivator of the land”; Noah – “Noah, man of the soil, began …” (Genesis 9:20);
Uziyahu – “He had farmers and viticulturists in the mountains and on the fertile lands, as he
was a lover of the soil” (II Chronicles 26:10).
“It was, after some time, Cain brought an offering of the fruit of the ground to the Lord”
(Genesis 4:3).
“It was, after some time” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: The
world was created in Tishrei. Rabbi Yehoshua said: The world was created in Nisan. The one
who says the world was created in Tishrei, Abel was alive from Sukkot until Hanukkah.
According to the one who said the world was created in Nisan, Abel was alive from Passover
until Shavuot. Both according to this opinion and according to that opinion, Abel did not live
more than fifty days.
“Cain brought an offering of the fruit of the ground to the Lord” – from the refuse. This is
analogous to a malevolent sharecropper who eats the ripe fruit himself and provides the field
owner with the unripe fruit.
“And Abel, he, too, brought from the firstborn of his flock and from their fats, and the
Lord turned to Abel and to his offering” (Genesis 4:4).
“And Abel, he, too, brought from the firstborn of his flock and from their fats [umeḥelvehen]”
– Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The children of Noah
sacrificed [even] peace offerings. Rabbi Yosei said: They sacrificed only burnt offerings.
Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel,
he, too, brought from the firstborn of his flock and from their fats” – referring to something
whose fats are sacrificed? What does Rabbi Yosei do about this? He explains it: From the
fattest among them. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not
written: “He sent the young men of the children of Israel and they offered up burnt offerings
and they slaughtered peace offerings (shelamim) of bulls to the Lord”? (Exodus 24:5). What
does Rabbi Yosei do about this? They were whole (shelemim), as they did not undergo flaying
and cutting. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not
written: “Yitro, father in law of Moses, took a burnt offering and feast offerings to God”?
(Exodus 18:12). What does Rabbi Yosei do about this? It is according to the one who said:
Yitro came after the giving of the Torah.
Rav Huna said: Rabbi Yanai and Rabbi Ḥiyya Rabba disagreed. Rabbi Yanai said Yitro came
before the giving of the Torah. Rabbi Ḥiyya Rabba said: He came after the giving of the
Torah. Rabbi Ḥanina said: They do not disagree: The one who said that he came before the
giving of the Torah holds that the descendants of Noah sacrificed peace offerings, and the
one who said that he came after the giving of the Torah holds that they sacrificed [only] burnt
offerings.
This supports Rabbi Yosei bar Ḥanina: “Awake north” (Song of Songs 4:16) – this refers to
the burnt offering that was slaughtered in the north. What is meant by “awake”? Something
that was dormant and is now re-awakened. “And come south” (Song of Songs 4:16) – this is
the peace offering that could be slaughtered in the south. What is meant by “and come”?
Something that was a new concept. Rabbi Yehoshua of Sikhnin said in the name of Rabbi
Levi: This verse supports Rabbi Yosei bar Ḥanina, as it is written: “This is the law of the
burnt offering: that is the burnt offering” (Leviticus 6:2) – which the descendants of Noah
used to sacrifice. But when it comes to the peace offering: “This is the law of the peace
offering that one will sacrifice to the Lord” (Leviticus 7:11) – “that they sacrificed” is not
written here, but rather, “that one will sacrifice”; from here on.
“The Lord turned to Abel and to his offering” – He was contented with him [personally].
“But to Cain and to his offering He did not turn. Cain was very incensed, and his face
became downcast” (Genesis 4:5).
“But to Cain and to his offering He did not turn” – He was not contented with him.
“Cain was very incensed (vayiḥar), and his face became downcast” – it became like fire.
“The Lord said to Cain: Why are you incensed, and why did your face become downcast?”
(Genesis 4:6).
“Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the
entrance and its desire is for you, but you may rule over it” (Genesis 4:7).
“The Lord said to Cain: Why are you incensed, and why did your face become downcast?
Truly, if you do good, it will be lifted up [se’et]” – blessing, as it says: “Aaron raised
[vayisa] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not
do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear
[vehisiu] the iniquity of guilt” (Leviticus 22:16).
Another matter, “if you do good,” I will forgive you all your sins, but if not, the sin of that
man will be overflowing.
Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David.
Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is
the man who stands above his transgression and his transgression does not stand above him,
as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written
here, but rather, ḥatat rovetz. Initially, it is weak like a female, but then it becomes strong like
a male.
Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope.
That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin
like the rope of a wagon” (Isaiah 5:18).
Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master
of the house. That is what is written [in the prophet’s rebuke of David for succumbing to
temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who
had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man
and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the
house.
Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at
sustaining themselves. They go and sit before the bakery and pretend to be dozing. Then, the
owner of the bakery dozes off, and they knock the loaves onto the ground. While he is
collecting them, they take a loaf and flee with it.
Rabbi Abba said: The evil inclination is similar to a hunched robber who was sitting at a
crossroads. To everyone who passed, he would say: ‘Give me what you have with you.’ A
certain clever person passed, and he realized that he had no hope of robbing him of anything,
and the man began beating him back. So, too, the evil inclination caused the demise of
several generations: The generation of Enosh, the generation of the Dispersion, and the
generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw
that it had no hope against him, he began beating it back. That is what is written: “I will beat
his foes before him and smite those who hate him” (Psalms 89:24).
Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the
middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising
his heels, it says: ‘This one is mine.’ What is the source? “Have you seen a man wise in his
own eyes? There is more hope for a fool than for him” (Proverbs 26:12).
Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately
become his master in his old age. What is the source? “One who indulges his servant from
youth, will have him ultimately become the master” (Proverbs 29:21).
Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off
with matters of Torah, if you do so, I will ascribe to you as though you created peace, as it is
stated: “If the inclination is near, protect yourself (titzor) with peace, [with peace]” (Isaiah
26:3). If you do so, I will ascribe to you as though you created peace. “With peace” is not
written here, but rather, “with peace, with peace” (Isaiah 26:3). And if you say it is not under
your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I
already wrote for you in the Torah: “Its desire is for you, but you may rule over it…”
(Genesis 4:7).
Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a
fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near,
protect yourself (titzor) with peace.” If you do so, I will ascribe to you as though you created
(yatzarta) two worlds. “Titzor peace” alone is not written here, but rather, “peace, peace.
And if you say it is not under your control, I already wrote in the Torah: “Its desire is for
you, [but you may rule over it].”
“Cain said to Abel his brother. It was when they were in the field. Cain rose up against
Abel his brother and killed him” (Genesis 4:8).
“Cain said to Abel his brother. It was when they were…” – about what were they quarreling?
They said: ‘Let us divide the world between us.’ One took the land and one took the movable
property. This one said: ‘The land on which you are standing is mine.’ That one said: ‘What
you are wearing is mine.’ That one said: ‘Take it off.’ This one said: ‘Fly.’ As a result: “Cain
rose up against Abel his brother and killed him.”
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Both of them took the land and
both of them took the movable property. Regarding what, then, were they quarreling? Rather,
this one said: ‘The Temple shall be built in my domain,’ and that one said: ‘The Temple shall
be built in my domain,’ as it is stated: “It was when they were in the field,” and “field” is
nothing other than the Temple, as it says: “Zion will be plowed like a field” (Micah 3:12). As
a result: “Cain rose up against Abel his brother…”
Yehuda bar Rabbi said: They were quarreling over [who would wed] the first Eve. Rabbi
Aivu said: The first Eve had returned to dust. Regarding what, then, were they quarreling?
Rabbi Huna said: An extra twin sister was born with Abel. This one [Cain] said: ‘I will take
her, as I am the firstborn.’ That one [Abel] said: ‘I will take her, as she was born with me.’
As a result: “Cain rose up.”
Rabbi Yoḥanan said: Abel was stronger than Cain, as the verse need not have stated: “rose
up.” Rather, it teaches that he had been situated underneath him. He [Cain] said to him:
‘There are the two of us in the world, what will you go and say to Father?’ He [Abel] became
filled with mercy for him [and released him]. Immediately, he [Cain] rose up against him and
killed him. From there they say: Do not do a favor for a wicked person, and evil will not
befall you.
“And killed him” – with what did he kill him? Rabban Shimon ben Gamliel said: He killed
him with a stick, as it is stated: “Or [have I slain] a child by my bruise?” (Genesis 4:23) – an
item that causes a bruise. The Rabbis say: He killed him with a stone, as it is stated: “Have I
slain a man by my wound?” (Genesis 4:23) – an item that causes wounds.
Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: Cain looked
from where his father had slaughtered that bull in whose regard it is stated: “And may it be
pleasing to the Lord like an ox and bull” (Psalms 69:32), and he killed him from there, from
the place of the neck, from the place of the signs.
Who buried him? Rabbi Elazar ben Pedat said: The birds of the heavens and the kosher
beasts buried him, and the Holy One blessed be He rewarded them with the two blessings that
one recites over them – one for slaughter and one for covering the blood.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written, “The wicked draw
their swords [and stretch their bows to topple the poor and the needy, to slaughter those who
are upright in conduct]” (Psalms 37:14). “The wicked draw their swords and stretch their
bows” – this is Cain. “To topple the poor and the needy, to slaughter those who are upright
in conduct” – this is Abel. “Their swords will come into their own hearts” (Psalms 37:15) –
“restless and itinerant you shall be on the earth” (Genesis 4:12).
“The Lord said to Cain: Where is Abel your brother? He said: I do not know; am I my
brother's keeper?” (Genesis 4:9).
“The Lord said to Cain: Where is Abel your brother?” This is analogous to a governor who
was walking in the middle of a highway. He found a slain corpse with someone standing over
him. He said to him: ‘Who killed him?’ He said to him: ‘I am inquiring about him from you,
and you are inquiring about him from me?’ He said to him: ‘What you have said is of no
consequence.’
“He said: What have you done? The voice of your brother’s blood is crying out to Me from
the ground” (Genesis 4:10).
This is analogous to one who entered a garden, picked berries, and ate them. The owner of
the garden pursued him. He said: ‘What is in your hand?’ He said to him: ‘There is nothing
in my hand.’ He said to him: ‘But your hands are stained.’ So, Cain said to the Holy One
blessed be He: “Am I my brother’s keeper?” The Holy One blessed be He said to him:
‘Wicked one, “The voice of your brother’s blood is crying out…”’ (Genesis 4:10).
This is analogous to one who entered a pasture, abducted a goat, and held it behind him. The
owner of the pasture pursued him. He said to him: ‘What is in your hand?’ He said: ‘There is
nothing in my hand.’ He said to him: ‘But it is bleating behind you.’ So, the Holy One blessed
be He said to Cain: “The voice of your brother’s blood…”
Rabbi Yudan, Rabbi Huna, and the Rabbis, Rabbi Yudan says: “Your brother’s blood [dam]”
is not written here, but rather, “Your brother’s bloods [damim]” – his blood and the blood of
his potential descendants. Rabbi Huna said: “The bloods [demei] of Navot” (II Kings 9:26).
“The blood of Navot and the blood of his sons” is not written here, but rather, “the bloods
[demei] of Navot and the bloods [demei] of his sons” – his blood and the blood of his
potential descendants. The Rabbis say: “For the blood of [the sons of] Yehoyada…he died”
(II Chronicles 24:25) is not written here, but rather, “the bloods of Yehoyada” – his blood
and the blood of his potential descendants.
Rabbi Shimon ben Yoḥai said: It is difficult to say it, and it is impossible for the mouth to
enunciate it: This is analogous to two athletes who were standing and wrestling before the
king. Had the king wished, he could have separated them, but the king did not wish to
separate them. One overpowered his counterpart and killed him. He [the victim] was
screaming and saying: ‘Who will demand justice for me before the king?’ So, “the voice of
your brother’s blood is crying out to Me from the ground.”
It [Abel’s soul] could not ascend On High because no soul had ever ascended to there yet.
And it could not go down [into the ground] and remain there, as no man had ever been
buried there, so his blood was cast upon the trees and upon the stones.
“Now, you are cursed from the ground that opened its mouth to take your brother's blood
from your hand” (Genesis 4:11).
“Now, you are cursed” – Rabban Shimon ben Gamliel said: In three places the verse spoke
tersely. “Now you are cursed”; “if the Lord will create a creation” (Numbers 16:30); “I
opened my mouth to the Lord” (Judges 11:35).
“When you cultivate the ground, it will not continue giving its strength to you; restless and
itinerant you shall be on the earth” (Genesis 4:12).
“When you cultivate the ground, it will not continue giving its strength to you” – Rabbi
Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: To you it will not give, but to
others it will give. Rabbi Yosei bar Ḥanina said: Neither to you nor to others.
Similarly, “Much seed you will take out to the field, [but little you will gather]”
(Deuteronomy 28:38) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: One would
plant one se’a and gather in one se’a. Rabbi Neḥemya said: If so, from where would he earn
a livelihood? Rather, that which is fit to produce twenty units will produce sixteen, and that
which is fit to produce ten will produce five. Alternatively, “When you cultivate the ground, it
will not continue giving its strength to you” – its strength it will not give to you, but your
strength it will give to you. All your strength it will not give you; it will give you some of your
strength.
“Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13).
“Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). You bear the
upper worlds and the lower worlds, but You are unable to bear my transgression?
Another matter, My iniquity is greater than Father’s. Father violated a lesser commandment
and was expelled from the Garden of Eden. This [what I have done] is the severe
transgression of bloodshed, all the more so that my iniquity is great.
“Behold, You have banished me today from the face of the land and from Your face shall I
be hidden, and I will be restless and itinerant on the earth and anyone who finds me will
kill me” (Genesis 4:14).
“Behold, You have banished” – yesterday You banished Father, and today you are banishing
me; “Behold, You have banished me today.” Can I possibly be hidden from Your face, being
restless and itinerant on the earth…?
“The Lord said to him: Therefore, anyone who kills Cain, vengeance will be taken on him
sevenfold. The Lord placed a sign for Cain, so that anyone who would find him would not
smite him” (Genesis 4:15).
“The Lord said to him: Therefore, anyone who kills Cain” – Rabbi Yehuda and Rabbi
Neḥemya, Rabbi Yehuda says: The animals, the beasts, and the birds all gathered to demand
justice for Abel’s blood. He [God] said to them: “Therefore” I am saying: “Anyone who kills
Cain” will be killed.
Rabbi Levi said: The primeval serpent came to demand justice for Abel. The Holy One
blessed be He said to it: “Therefore” I am saying: “Anyone who kills Cain” will be killed.
Rabbi Neḥemya said: Cain’s sentence was unlike the sentence of murderers, as he had no one
from whom he could learn. From here on, “anyone who kills Cain” will be killed.
“The Lord placed a sign for Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said:
“He caused the orb of the sun to shine for him. Rabbi Neḥemya said: Would the Holy One
blessed be He cause the orb of the sun to shine on behalf of that wicked one? Rather, it
teaches that he caused leprosy to glow on him, just as you say: “It will be that if they do not
believe you, and do not heed the voice of [the first] sign, [they will believe the voice of the
latter sign]” (Exodus 4:8).
Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout
forth for him.
Rav said: He rendered him a “sign” for murderers. Rabbi Ḥanin said: He rendered him a
“sign” for penitents.
Rabbi Levi said in the name of Rabbi Shimon ben Lakish: His sentence was pending until the
Flood came and washed him away, as it is stated: “He obliterated all existence [haykum]
that was on the face of the earth” (Genesis 7:23), just as it says: “Cain rose [vayakam]”
(Genesis 4:8).
“Cain departed [vayetze] from the presence of the Lord, and lived in the land of Nod, east
of Eden” (Genesis 4:16).
“Cain departed from the presence of the Lord” – from where did he depart? Rabbi Yudan
said in the name of Rabbi Aivu: He cast the words behind him and departed, as though
deceiving the Most High. Rabbi Berekhya said in the name of Rabbi Elazar ben Rabbi
Shimon: He departed as one who shows a split hoof, and as one who deceives his Creator.
Rabbi Ḥama said in the name of Rabbi Ḥanina bar Rabbi Yitzḥak: He departed joyfully, just
as it says: “Here he is going out [yotze] to meet you [and he will see you and he will rejoice
in his heart]” (Exodus 4:14). Adam the first man encountered him. He said to him: ‘What
became of your sentence?’ He said to him: ‘I repented and reached a settlement.’ Adam the
first man began beating himself on the face, saying: ‘Such is the power of repentance, and I
did not know.’ Immediately, Adam the first man stood and said: “A psalm, a song for the
Shabbat day…” (Psalms 92:1). Rabbi Levi said: Adam the first man said this Psalm, but it
was forgotten from his generation, and Moses came and reintroduced it in his own name: “A
psalm, a song for the Shabbat day. It is good to give thanks [lehodot] to the Lord…” (Psalms
92:1–2).
Chapter 23
“Cain was intimate with his wife and she conceived, and gave birth to Ḥanokh; he was the
builder of a city, and he called the name of the city after the name of his son Ḥanokh”
(Genesis 4:17).
“Cain was intimate with his wife.” “Their houses will endure in their midst forever” (Psalms
49:12). Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: What do the wicked believe?
“Their houses will endure in their midst forever…they name their lands after themselves”
(Psalms 49:12); Tiberias after Tiberius, Alexandria after Alexander, Antioch after Antiochus.
Rabbi Pinḥas said: “Their houses will endure in their midst (kirbam) forever”; tomorrow
their house will become their graves (kivram). “Their abodes will remain for all generations”
(Psalms 49:12), as they will neither live nor be judged [at the resurrection]. Moreover, “they
name their lands after themselves” – “he was the builder of a city, and he called the name of
the city after the name of his son Ḥanokh.”
“Irad was born to Hanokh and Irad begot Mehuyael and Mehuyael begot Metushael and
Metushael begot Lemekh” (Genesis 4:18).
“Irad was born to Hanokh…” – Rabbi Yehoshua ben Levi said: These are all expressions of
rebellion. Irad – ‘I will expel them [ored] from the world’; Meḥuyael – ‘I will eradicate them
[moḥeh] from the world’; Metushael – ‘I will uproot them [metish] from the world’; Lemekh
– ‘What do I have to do with Lemekh and his offspring?’
“Lemekh took for himself two wives; the name of one was Ada, and the name of the other
Tzila” (Genesis 4:20). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is
what the people of the generation of the Flood would do: Each one would take two wives for
himself, one for procreation and one for intercourse. The one that was designated for
procreation would sit as though she were a widow in her lifetime [variant reading: in the life
of her husband]. The one that was designated for intercourse, he would give her a sterility
potion so she would not bear children, and she would sit by him adorned like a harlot. That is
what is written: “He consorts with the barren who will not give birth, and to the widow he
will do no good” (Job 24:21). You may know that it is so, as Lemekh was the most
outstanding among them and he took two wives. That is what is written: “Lemekh took for
himself two wives; the name of one was Ada” – as she was removed [ada] from him; “and
the name of the other Tzila” – as she was sitting in his shadow [tzilo].
“Ada bore Yaval; he was the forerunner of those who dwell in tents and raise livestock
(mikneh). And the name of his brother was Yuval; he was the forerunner of all those who
handle the harp and flute” (Genesis 4:20–21).
“Ada bore Yaval; [he was the forerunner of those who dwell in tents and raise livestock
(mikneh)]” – initially, they would infuriate (makneh) the Holy One blessed be He discreetly;
then they proceeded to infuriate him publicly. That is what is written: “Where there was the
seat of the infuriating (kin’a) image” (Ezekiel 8:3).
“And the name of his brother was Yuval; he was the forerunner of all those who handle the
harp and flute” (Genesis 4:21) – harpists and flutists.
“And Tzila, too, gave birth, to Tuval Cain, a forger of every sharp instrument of bronze and
iron, and the sister of Tuval Cain was Naama” (Genesis 4:22).
“And Tzila, too, gave birth, to Tuval Cain.” Rabbi Yehoshua of Sikhnin said in the name of
Rabbi Levi: This one improved upon [tibel] Cain’s transgression; Cain killed, but he did not
have an instrument with which to kill, but this one was “a forger of every sharp instrument of
bronze and iron.”
“And the sister of Tuval Cain was Naama.” Rabbi Abba bar Kahana said: Naama was
Noah’s wife. Why did they call her Naama? It is because her actions were pleasing
[ne’imim]. The Rabbis say: Naama was someone else, [not Noah’s wife]. And why did they
call her Naama? It is because she played the tambourine pleasantly [man’emet] for idol
worship.
“Lemekh said to his wives, Ada and Tzila: Hear my voice, wives of Lemekh, listen to my
speech, for have I slain a man for my wound or a child for my injury?” (Genesis 4:23)
“Lemekh said to his wives, Ada and Tzila: Hear my voice.” Rabbi Yosei bar Ḥanina said: He
propositioned them for intercourse, but they said to him: ‘Tomorrow the Flood is coming [to
destroy all mankind]. Shall we heed you and bring forth children only to be cursed?’ He said
to them: ‘“Have I slain a man for my wound,” that wounds should befall me on his account?
“[Have I slain] a child for my injury,” that injuries should befall me on his account?’ This
was a rhetorical question: Cain committed murder and yet [his punishment] was suspended
for him for seven generations; I, who did not kill anyone, all the more so [punishment] should
be suspended for me for that. Rabbi says: This is a flawed a fortiori argument: If so, from
whom would the Holy One blessed be He ever collect His promissory note?
Rabbi Yaakov bar Idi asked before Rabbi Yoḥanan: If “a man,” why “a child”; if “a child,”
why “a man”? He said to him: He [Abel] was a man in terms of his limbs, but a child in
terms of years.
He [Lemekh] said to them: ‘Let us go to Adam.’ They went to Adam [for consultation]. He
said to them: ‘You do yours and the Holy One blessed be He will do His.’ They said to him:
‘Doctor, heal your own lameness. Have you yourself not separated from Eve for a hundred
and thirty years so that you should not produce a son from her?’ This was a rhetorical
question. When he heard this, he consorted [with Eve] to produce offspring.
“Adam was further intimate with his wife and she gave birth to a son, and she called his
name Seth: As God has provided me with another offspring in place of Abel, as Cain killed
him” (Genesis 4:25).
“Adam was further intimate with his wife,” extra desire was added for him to his desire. In
the past, when he did not see her, he would not desire her. Now, whether he saw her or did
not see her, he desired her.
Rabbi Abba bar Yudan in the name of Rabbi Aḥa: This is an allusion for seafarers, that they
will eventually remember their homes and come immediately.
“She called his name Seth [Shet]: As God has provided [shat] me with another offspring.”
Rabbi Tanḥuma said in the name of Rabbi Shmuel: She was looking ahead at that offspring
who would come from a different place. Who is that? It is the messianic king.
“In place of Abel, as Cain killed him.” Due to the sin of [killing] Abel, Cain was killed. This
is analogous to two trees that were adjacent to one another. The wind felled one of them, and
it fell on its neighbor and felled it. So, “in place of Abel, as Cain killed him” – due to the sin
of [killing] Abel, Cain was killed.
“To Seth, too, a son was born, and he called his name Enosh; then commenced [huḥal] the
proclaiming of the name of the Lord” (Genesis 4:27).
“To Seth, too, a son was born, and he called his name Enosh.” They asked before Abba
Kohen Bardela: [Why does the Torah mention] Adam, Seth, Enosh, and then fall silent? He
said: Until here [Enosh] they were in the image and in the likeness [of God]. From here on,
the generations became corrupted and were created in a deformed state.
Four matters changed during the days of Enosh son of Seth: The mountains became rocky
ground; the dead began bringing forth worms; people’s faces became ape-like; and they
became devalued [ḥullin] before malevolent spirits. Rabbi Yitzḥak said: It was they
themselves who caused themselves to become devalued before the malevolent spirits, [as they
declared:] ‘What is the difference between one who bows to an idol and one who bows to a
person?’
“Then commenced [huḥal]” – Rabbi Simon said: In three places this term is stated as an
expression of rebellion: “Then commenced the proclaiming of the name of the Lord”; “it was
[heḥel] when man began” (Genesis 6:1); “he began [heḥel] to be a mighty one in the earth”
(Genesis 10:8). They raised an objection: But is it not written [as well]: “This is what they
began [haḥilam] to do”? (Genesis 11:6). He said to them: He struck upon the head of
Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’
Rabbi Levi said: This is analogous to a woman who said to her husband: ‘I saw in a dream
(ḥalom) that you are divorcing me.’ He said to her: ‘Why in a dream? Here it is for you in
reality.’
Rav Aḥa said: You made idolatrous objects of yourselves and called your own names [as
divinities]. I, too, will call the seawater by My name and eradicate those people from the
world. Rabbi Abahu expounded: The ocean is higher than the rest of the world. Rabbi Elazar
ben Menaḥem said: Is this not an explicit verse? “He who calls forth the water of the sea and
pours it upon the face of the earth”? (Amos 5:8). This was a rhetorical question. It is like
something that is poured from above to below.
“Who calls forth the water of the sea” is written twice, corresponding to the two times that
the sea rose and inundated the world.
Until where did it reach the first time and until where did it reach the second time? Rabbi
Yudan, Rabbi Abahu, and Rabbi Elazar in the name of Rabbi Ḥanina: The first time it rose
until Akko and until Yafo, and the second time it rose until the rocky peaks overlooking the
Barbary Coast. Rabbi Ḥananya and Rabbi Aḥa in the name of Rabbi Ḥanina: The first time
until the rocky peaks overlooking the Barbary Coast, and the second time until Akko and until
Yafo. That is what is written: “I said: You shall come this far and not continue, and here the
foam of your waves will be set” (Job 38:11). “You shall come this far and not continue” – to
Akko, “you shall come this far and not continue.” “And here (ufo) the foam of your waves
will be set” – in Yafo, “the foam of your waves will be set.” Rabbi Elazar said in the name of
Rabbi Ḥanina: The first time it rose until Calabria, and the second time until the rocky peaks
overlooking the Barbary Coast.
Chapter 24
“This is the book of the descendants of Adam, on the day that God created man, in the
likeness of God He made him” (Genesis 5:1).
“This is the book of the descendants of Adam.” Rabbi Yehoshua Rabba began: “Woe, those
who go deep from the Lord to conceal counsel, and their actions are in the dark, and they
say: who sees us and who knows of us?” (Isaiah 29:15). This is analogous to an architect
who designed a city – its chambers, sewers, and cisterns. Sometime later, he became a tax
collector. The residents of the city would conceal themselves from him in the chambers and in
the cisterns. He said to them: It is I who built the cisterns! How can you conceal yourselves in
them? So, “Woe, those who go deep from the Lord to conceal counsel, and their actions are
in the dark.” “In your contrariness you assert that the potter is just like the clay” (Isaiah
29:16) – they liken the product to the craftsman, the plant to the planter. “Can a product say
of its maker: ‘He did not make me,’ or the craft say of its craftsman: ‘He does not
understand’?” (Isaiah 29:16). “Behold, in just a short while Lebanon will be transformed
into farmland” (Isaiah 29:17) – into a royal palace; “and the farmland will be considered a
forest” (Isaiah 29:17) – into forests of men. “On that day, the deaf will hear the words of a
book” (Isaiah 29:18) – “this is the book of the descendants of Adam.”
Another matter, “this is the book of the descendants of Adam,” it is written: “Your eyes saw
my unformed parts, and in Your book they were all written. Of the days that were created,
each one is His” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar
Simon said in the name of Rabbi Elazar: When the Holy One blessed be He created Adam the
first man, He created him [so large as to be] filling the whole world. From east to west, from
where is it derived? It is as it is stated: “From back [aḥor] and front [kedem], You shaped
me” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated:
“[From the day God made Adam on the earth,] and from one end of the heavens to the other
end” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the
world? It is as it is stated: “You placed Your palm upon me” (Psalms 139:5).
Rabbi Tanḥuma in the name of Rabbi Benaya, and Rabbi Benaya and Rabbi Berekhya in the
name of Rabbi Elazar, said: He created him unformed and he was placed from the end of the
world to its end. That is what is written: “Your eyes saw my unformed parts” (Psalms
139:16). Rabbi Yehuda bar Simon said: While Adam the first man was placed unformed
before Him who spoke and the world came into being, He showed him each and every
generation and its scholars, each and every generation and its wise men, each and every
generation and its interpreters of the Torah, each and every generation and its leaders, as it
is stated: “Your eyes saw my unformed parts, [and in Your book they were all written]” – the
unformed ones whom Your eyes saw, they were already written in the book of Adam the first
man. That is, “this is the book of the descendants of Adam.”
Bar Kappara began: [David said of the wicked:] “May they be expunged from the book of
life; and not be inscribed with the righteous” (Psalms 69:29). “May they be expunged from
the book of life” – from the book of descendants on earth; “and not be inscribed with the
righteous” – from the book of descendants on High. Bar Kappara taught: Everywhere that
“lived” is stated, it is in reference to a righteous man: “Arpakhshad lived [ḥai]” (Genesis
11:12); “Shelaḥ lived [ḥai]” (Genesis 11:14). Another interpretation, “may they be expunged
from the book of life” – from “the book of the descendants of Adam.”
Another matter, “this is the book of the descendants of Adam,” it is written: “For I [God]
will not contend forever” (Isaiah 57:16) – with Adam the first man; “and I will not be
eternally angry” (Isaiah 57:16) – with his descendants. “For the wind will be faint [yaatof]
before Me” (Isaiah 57:16), Rabbi Huna said: This wind, when it goes out into the world it
seeks to destroy the world, but the Holy One blessed be He weakens it on the mountains,
breaks it on the hills, and says to it: ‘Take care that you do not harm My creations!’ What is
the source? “For the wind will be faint [yaatof] before Me.” What is yaatof? It means that
He wears it down, as it says: “When my soul was worn down [behitatef] within me, I
remembered the Lord” (Jonah 2:8).
Rabbi Huna said: There were three winds that, because they emerged untamed, the world
was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job,
and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on
that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4).
Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across
the wilderness, [and it struck the four corners of the house]” (Job 1:19). You have only
Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there
was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11).
Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will
not come until all the souls that entered God’s mind to be created are created, and those are
the souls stated in the book of Adam.
Another matter, “this is the book of the descendants of Adam.” It is written: “Then He saw
and assessed it” (Job 28:27). the Rabbis and Rabbi Aḥa, the Rabbis say: Each and every
statement that the Holy One blessed be He would say to Moses, He would say it twice in His
heart and then would say it to Moses. What is the source? “Then He saw and assessed it” –
one; “prepared it, and also investigated it” (Job 28:27) – another one, and only then: “He
said to the man” (Job 28:28) – this is Moses. Rabbi Aḥa said: Four times – “Then He saw” –
one; “and assessed it” – another one; “prepared it” – another one; “and also investigated
it” – another one, and only then: “He said to the man” – this is Moses.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah
given through him. What is the source? “This is the book of the descendants of Adam.” The
Holy One blessed be He said: ‘He is My handiwork; shall I not give it to him?’ The Holy One
blessed be He reconsidered and said of him: ‘If now I gave him six mitzvot and he was unable
to fulfill them, how will I give him six hundred and thirteen mitzvot – two hundred and forty-
eight positive mitzvot and three hundred and sixty-five prohibitions? I am not giving it to
Adam, but rather to his descendants,’ as it is stated: “This is the book of the descendants of
Adam.”
Rabbi Yaakov of Kefar Ḥanin said: Adam the first man was worthy of having the twelve tribes
emerge from him. What is the source? “This [zeh] is the book of the descendants of Adam.”
The Holy One blessed be He said: ‘I gave him two sons and one arose and killed the other;
how can I give him twelve sons?’ “He said to man [laAdam]” (Job 28:28) – not to Adam will
I give it, but rather to his descendants. The numerical value of Zeh is zayin, seven, and heh –
five; that is twelve.
Another matter, “this is the book of the descendants of Adam,” the following are his
descendants, but the previous ones were not [ordinary] descendants. What were they? They
were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam,
Seth, Enosh, and then fall silent? He said: Until here [Enosh] they were in the image of God,
etc. as it is written above.
Another matter, the following are the descendants, but there were previous ones that were not
[ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon
said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits
would be aroused by her and she would bear offspring from them and the female spirits
would be aroused by Adam and would bear offspring from him. That is what is written:
“Who, when he commits iniquity, I will rebuke him with the staff of men and with the
afflictions of the children of man [Adam]” (II Samuel 7:14); the children of Adam the first
man.
There is one opinion that says that house spirits are better [for the resident of the house],
because they grow up with him. And there is an opinion that says that they are worse,
because they are intimately familiar with his sinful thoughts. There is an opinion that says
that spirits of the field are worse for a person because they did not grow up with him. And
there is an opinion that they are better, because are not intimately familiar with his sinful
thoughts.
Another matter, these are the descendants, but there were previous ones who were not
[viable] descendants. Why? It is because they were to be eradicated in the water [of the
Flood], as Rabbi Yehoshua ben Levi said: ‘All those names were expressions of rebellion.
“Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have
to do with Lemekh and his offspring?’
Rabbi Tanḥuma in the name of Rabbi Elazar, and Rabbi Menaḥem in the name of Rav said:
Adam the first man learned all the crafts [in the world]. What is the source? “And craftsmen,
they are me’adam” (Isaiah 44:11) – from Adam the first man. He learned even how to score
a parchment, as it is stated: “This is the book” – it and its scoring.
“[This is the book of the descendants of Adam,] on the day that God created man” – this
supports what Rabbi Elazar ben Azarya said: Three miracles occurred on that day: On that
day they [Adam and Eve] were created, on that day they cohabited, and on that day they
produced offspring.
Ben Azzai says: “This is the book of the descendants of Adam” – this verse represents the
central tenet of the Torah. Rabbi Akiva says: “You shall love your neighbor as yourself”
(Leviticus 19:18) – that verse represents the central tenet of the Torah, [as it teaches] that
you should not say: Since I have been disparaged, let someone else be disparaged along with
me; since I was cursed, let someone else be cursed along with me. Rabbi Tanḥuma said: If
you do act like that, know who it is that you are disgracing: “in the likeness of God He made
him” (Genesis 5:1).
Chapter 25
“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24).
“Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar
Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the
wicked.
Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked. The Holy
One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi
Aivu said: On Rosh Hashanah he judged him, when he judges all mankind.
Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard
to Ḥanokh.’ He said to them: ‘Why?’ They said: ‘Taking is stated here, and taking is stated
elsewhere: “That today the Lord is taking your master from upon your head”’ (II Kings 2:5).
He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and
taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel
24:16). Rabbi Tanḥuma said: Rabbi Abahu answered them well.
A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in
regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then
remained silent, I would have said as you said. When it says: “And he was no longer, as God
took him,” he was no longer in this world, as God took him.’
“He called his name Noah, saying: This one will comfort us from our work and from the
misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29).
“He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi
Yoḥanan said: The interpretation does not correspond to the name and the name does not
correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest
[yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, when the Holy
One blessed be He created Adam the first man, He gave him control over everything; the cow
would heed the plowman and [even] the furrow would heed the plowman. When Adam
sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not
heed the plowman. When Noah appeared, they abstained [naḥu]. From where is that
derived? Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your
donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the
resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox.
Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and
interpretation does not correspond with the name. It should have said instead: ‘Noah, this
one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’
However, until Noah appeared, the water would rise and inundate them in their graves.
“Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two
times that the water would rise and inundate them in their graves, once in the morning and
once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6)
– those of them who were lying were desecrated. When Noah appeared, they rested [in their
graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…
may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated
there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the
grave.
Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord
smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Rabbi Ḥanina said:
He was called for the name of the resting of the ark, as it is written: “The ark rested
[vatanaḥ]” (Genesis 8:4).
Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the
Flood]. Rabbi Yonatan said to him: They functioned, but their effect was imperceptible.
“[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night
and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer
said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi
Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.
“From the ground, which the Lord cursed” – there were ten periods of famine that came to
the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on
your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground,
which the Lord cursed”; one in the days of Abraham – “there was a famine in the land”
(Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land,
besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these
two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated:
“It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one
in the days of David, as it is stated: “There was a famine in the days of David for three
years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel,
before whom I stand, lives, there will be dew and rain during these years only by my word” (I
Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria”
(II Kings 6:25); and there is one that circulates and comes periodically to the world. And
[there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst
for water, but rather, to hear the words of the Lord” (Amos 8:11).
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it
[David’s famine] should not have occurred in the days of David, but rather, in the days of
Saul. However, because Saul was the shoot of a sycamore, the Holy One blessed be He
postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but
Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a
glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to
hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only
then would he hang his basket. That is why they did not come in the days of downtrodden
people, but rather, in the days of powerful people, who are able to withstand them. Rabbi
Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah
40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in
the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of
Lemekh, and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought; one year produced
[crops], and one year did not produce. The famine that came in the days of Elisha was a
famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces”
(II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in
the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they
could purchase [only] forty-one. But is it not taught: A person should not depart and go
outside the Land of Israel unless two se’a of wheat sells for one sela? Rabbi Shimon said:
That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is
one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh
did depart, therefore, he was punished.
Chapter 26
“Noah was five hundred years old and Noah begot Shem, Ham, and Yefet” (Genesis 5:32).
“Noah was five hundred years old” – it is written: “Happy is the man who has not walked in
the counsel of the wicked” (Psalms 1:1). “Happy is the man” – this is Noah. “Who has not
walked in the counsel of the wicked, has not stood in the path of sinners [and has not sat in
the company of scoffers]” (Psalms 1:1), Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda
says: In three generations – in the generation of Enosh, the generation of the Flood, and the
generation of the Dispersion. Rabbi Neḥemya says: In the generation of the Flood and the
generation of the Dispersion, but as for the generation of Enosh, he was still a minor.
According to the opinion of Rabbi Yehuda, who said: “Happy is the man who has not walked
in the counsel of the wicked,” this is the generation of Enosh; “has not stood in the path of
sinners,” this is the generation of the Flood; “and has not sat in the company of scoffers,”
this is the generation of the Dispersion; “but whose desire is in the Torah of the Lord”
(Psalms 1:2) – these are the seven mitzvot that he [Noah] was commanded; “and he
meditates on His Torah day and night” (Psalms 1:2) – as he derived one matter from
another. He said: ‘What is the reason that the Holy One blessed be He set the number of the
pure animals more than the impure animals? Is it not because He wants me to sacrifice an
offering from them?’ Immediately, “he took from every pure animal…[and offered up
offerings]” (Genesis 8:20).
“He will be like a tree planted by streams of water” (Psalms 1:3), as the Holy One blessed be
He implanted him in the ark; “which gives its fruit in season” (Psalms 1:3), this is Shem;
“whose leaf does not wither” (Psalms 1:3), this is Ḥam; “and whatever he does he will
prosper” (Psalms 1:3), this is Yefet.
“Noah begot three sons, Shem, Ḥam, and Yefet” (Genesis 6:10).It is written: “Planted in the
House of the Lord, they blossom in the courts of our God” (Psalms 92:14). “Planted in the
House of the Lord,” this is Noah, whom the Holy One blessed be He implanted in the ark;
“they blossom in the courts of our God,” – “Noah begot…Shem, Ḥam, and Yefet.” “They will
continue to yield fruit even in old age; they will remain full and fresh” (Psalms 92:15). “They
will continue to yield fruit [even in old age],” this is Noah; “they will remain full and fresh”
– “Noah begot.”
Rabbi Yudan said: What is the reason that all the generations begot children at one hundred
years or at two hundred years, but this one [Noah] begot at five hundred years? However, the
Holy One blessed be He said: ‘If they will be wicked, I do not want them to be eradicated by
the water; if they will be righteous, I would be imposing upon him [Noah] to make several
arks for them. So the Holy One blessed be He suppressed his [Noah’s] fount, and he begot
only at five hundred years. Rabbi Neḥemya said in the name of Rabbi Eliezer son of Rabbi
Yosei HaGelili: [It was so that] even Yefet, who was the eldest, would not yet be one hundred
years old – when he became subject to punishment – when the Flood came.
Rabbi Ḥanina said: In the future there will be no death except for idolaters. Rabbi Yehoshua
ben Levi said: Neither for Israel, nor for idolaters, as it is stated: “[He will destroy death
forever, and] the Lord God will wipe tears from all faces” (Isaiah 25:8). What does Rabbi
Ḥanina do with “from all faces”? It is from the faces of Israel. But is it not written: “As the
youth will die when he is one hundred years old”? (Isaiah 65:20). This supports Rabbi
Ḥanina. What does Rabbi Yehoshua ben Levi do with it? [It means that at that age] he will be
fit for punishment.
But is it not written: “Like sheep, they are destined for the grave; death will shepherd them.
The upright will rule over them”? (Psalms 49:15). This supports Rabbi Ḥanina. What does
Rabbi Yehoshua ben Levi do with it? Because in this world, there was Pharaoh at his time,
Sisera at his time, Sennacherib at his time, but in the future, the Holy One blessed be He will
appoint the angel of death as the permanent sentry. That is what is written: “The upright will
rule over them in the morning; their form will be consumed in the grave, an abode [zevul] for
him” (Psalms 49:15) – this teaches that the grave may wear away, but their bodies will not
wear away. Why to that extent? [“An abode for him”] – because they extended their hands
against the Temple, as it is written: “I have built You an abode [zevul]” (I Kings 8:13).
“Noah begot three sons, Shem, Ḥam, and Yefet” – but was Yefet not the eldest?, Initially,
however, you should deal with the one who was righteous, born circumcised, the one whom
the Holy One blessed be He associated His name with him, from whom Abraham was
destined to descend, who served as High Priest, and in whose territory the Temple was built.
Shimon bar Ḥuta said: [Shem takes precedence] because the Holy One blessed be He delayed
the punishment [of the post-Flood generation], from the Flood until the Dispersion, the
numerical value of his letters – three hundred and forty years.
“It was when man began to multiply on the face of the earth, and daughters were born to
them” (Genesis 6:1).
“It was when man began [heḥel],” Rabbi Simon said: In three places this language is stated
as an expression of rebellion: “then commenced [huḥal] proclaiming the name of the Lord”
(Genesis 4:26); “it was when man began [heḥel]”; “he began [heḥel] to be a mighty one in
the earth” (Genesis 10:8). They raised an objection to him: But is it not written [as well]:
“And this is what they have begun [haḥilam] to do” (Genesis 11:6)? He struck upon the head
of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’
“To multiply on the face of the earth,” [this teaches] that they would spill their seed on trees
and stones. Because they were steeped in sexual profligacy, that is the reason He increased
the number of their females. That is what is written: “It was when man began…daughters
were born to them.”
The wife of Rabbi Shimon son of Rabbi (Ami), bore a female offspring. Rabbi Ḥiyya the Great
saw him and said to him: ‘The Holy One blessed be He has begun to bless you!’ He said to
him: ‘From where do you know this?’ He said to him: ‘As it is written: “It was when man
began to multiply…and daughters were born to them.”’ He went to his father, [Rabbi], who
said to him: ‘Did that Babylonian gladden you?’ He said to him: ‘Yes, and this is what he
said to me.’ He said to him: ‘Nevertheless, even though there is a need for wine and a need
for vinegar, there is more need for wine than for vinegar. There is a need for wheat and a
need for barley, but there is more need for wheat than for barley.’ When a man marries his
daughter and pays out his [marriage] expenditures, he says to her: ‘May you never return
here!’
Rabban Gamliel married off his daughter. She said to him: ‘Father, pray for me.’ He said to
her: ‘May you never return here!’ She bore a male offspring and said to him: ‘Father, pray
for me.’ He said to her: ‘May the word ‘Woe’ never cease from your mouth!’ She said to him:
‘Father, upon the two joyous occasions that I experienced you cursed me!’ He said to her:
‘Both of them are prayers. Because there will be peace in your house, you will never return
here. And because your son will live long, the word ‘Woe’ will not cease from your mouth:
Woe that my son did not drink yet, woe that my son did not eat yet, woe that my son did not go
to the synagogue!’
“The children of the great men [benei haelohim] saw the daughters of man, that they were
fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2).
“The children of the great men [benei haelohim] saw,” Rabbi Shimon ben Yoḥai called them
[when translating this verse into Aramaic] “the children of judges.” Rabbi Shimon ben Yoḥai
used to curse anyone who would call them [translating the words literally, as] “children of
god.” Rabbi Shimon ben Yoḥai taught: Any breach [in morals] that is not [begun] by
prominent men is not a breach. [The saying goes:] If the priests steal the idols, who will ever
take an oath in their names, or who will ever sacrifice to them?
Why are these [great men] referred to as benei haelohim? Rabbi Ḥanina and Rabbi Shimon
ben Lakish, both of them say: It is because they lived long lives without pain and without
suffering. [And why were they granted such extraordinarily long lives?] Rabbi Ḥana said in
the name of Rabbi Yosei: In order to track astronomical phenomena and [make the relevant]
calculations. The Rabbis say: So that they would receive theirs and that of the coming
generations.
“That they were fair [tovot]” – Rabbi Yudan said: The word is written tovot [without vavs].
When they would adorn a woman for her [marriage to her] husband, the prominent man
would enter and consort with her first, [before her husband]. That is what is written: “That
they were fair [tovot]” – these are the unmarried girls. “They took for themselves wives from
whomever they chose” – these are married women. “From whomever they chose” – these are
males and animals. Rabbi Huna said in the name of Rabbi: The generation of the Flood was
not obliterated from the world until they wrote marriage contracts for males and animals.
Rabbi Simlai said: Anywhere sexual immorality is found, a chaotic catastrophe comes to the
world, which kills the righteous along with the wicked.
Rabbi Azarya and Rabbi Yehuda bar Rabbi Simon said in the name of Rabbi Yehoshua ben
Levi: The Holy One blessed be He is slow to anger regarding everything except for sexual
immorality. What is the source? “The children of the great men [benei haelohim] saw….”
What is written [immediately] thereafter? “The Lord said: I will obliterate man” (Genesis
6:7). Rabbi Yehoshua ben Levi said in the name of bar Pedaya [regarding Lot and the people
of Sodom]: All night long, Lot was begging [the angels] for mercy for the people of Sodom,
and they were receptive to him. [But] once they [the people of Sodom] said: “Bring them out
to us, that we may know them” (Genesis 19:5), meaning, by sexual relations, they [the
angels] said to him: “Whom else do you have [here] [po]” (Genesis 19:12), [meaning, what
else can there possibly be in your mouth [peh]] to plea in their favor?’ From here on, it is
impossible for you to plea in their favor.
“The Lord said: My spirit will not abide in man for eternity, for he too is flesh and his days
will be one hundred and twenty years” (Genesis 6:3).
“The Lord said: My spirit will not abide [yadon] in man,” Rabbi Yishmael ben Rabbi Yosei
said: I will not place My spirit in them when I give the reward of the righteous in the future,
about which it is stated: “I will place My spirit in them” (Ezekiel 36:27).
Rabbi Yanai and Rabbi Shimon ben Lakish, both of them said: In the future, there will be no
Gehenna; rather, there will be a day that [through its heat] will burn the wicked. What is the
source? “For behold, the day is coming, burning like a furnace, and all the criminals and all
the doers of wickedness will be as straw; the day that is coming will burn them” (Malachi
3:19). The Rabbis say: There will be Gehenna, as it is stated: “The utterance of the Lord, for
whom there is a fire in Zion and a furnace for Him in Jerusalem” (Isaiah 31:9). Rabbi
Yehuda bar Rabbi Ilai said: There will be neither a [hot] day nor Gehenna, but rather there
will be a fire that will emerge from the body of the wicked one himself and burn him, as it is
stated: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you”
(Isaiah 33:11).
Rabbi Yehuda ben Rabbi Ilai said: What is, “My spirit will not abide [yadon]”? These spirits
will never come before Me for judgment. Rabbi Huna said in the name of Rav Aḥa: When I
restore the spirit [of man] to its scabbard [nadan], I will not return their spirit to their
scabbards.
Rabbi Ḥiyya bar Abba said: I will not fill them up with My spirit when I fill mankind up with
My spirit, because in this world the spirit is infused in only one limb [the heart], but in the
future, it will be infused throughout the body. That is what is written: “I will place My spirit
within you” (Ezekiel 36:27).
Rabbi Yudan ben Beteira said: I [God] will never again judge man with this sentence.
Rav Huna said in the name of Rabbi Yosef: “I will not continue [to curse the ground because
of man … and I will not continue [to smite all life as I have done]” (Genesis 8:21) –it is
powerful, it is powerful. The Rabbis say: “I will not continue” – for the [present] sons of
Noah; “and I will not continue” – for [future] generations.
[God said:] ‘I had said that My spirit would hold sway [dana] over them, but they did not
want [this]; therefore, I will cause them to be entangled [meshagem] with suffering. I had
said that My spirit would control them, but they did not disavow [their sinful ways]; therefore
I will cause them to be entangled [meshagem] with one another,’ as Rabbi Elazar said: The
only one who incurs liability for harming a human is one who is a human like him. Rabbi
Natan said: Wolves and dogs also. Rabbi Huna bar Guryon said: Even a rod, even a strap.
That is what is written: “For the yoke of its burden and the bar on its shoulder, the rod that
oppresses it, You have broken as on the day of Midyan [keyom midyan]” (Isaiah 9:3) – on the
day of judgment [beyom hadin]. Rabbi Aḥa said: Even non-fruit bearing trees are destined to
give a reckoning. The Rabbis say [this same concept] from here: “For man is like the tree of
the field” (Deuteronomy 20:19) – just as man gives a reckoning, so, too, trees give a
reckoning.
Rabbi Yehoshua bar Neḥemya said: [God said:] ‘I will not judge their spirit separately, as
they are flesh and blood, but I will bring upon them a shortening of the years that I had
allotted them in this world, and then I will cause them to be entangled [meshagem] with
suffering.’ Rabbi Aivu said: [God said:] ‘Who caused them to rebel against Me, is it not
because I did not cause them to be entangled [meshagem] with suffering?’ This door, what
keeps it standing? It is its hinges [shegam].
Rabbi Elazar said: Anyplace where there is no justice, there is justice. Rabbi Beivai son of
Rabbi Ami, in accordance with the approach of Rabbi Elazar: “My spirit will not abide” [Lo
yadon, ruḥi].” Rabbi Meir said: [God said:] ‘They did not exercise the attribute of justice
below, so I will not exercise the attribute of justice On High.’ That is what is written:
“Behold, their remnant has gone away from them, and they die without wisdom” (Job 4:21) –
without the wisdom of the Torah. “From morning to evening they are broken; forever
unnoticed [mibeli mesim], they perish” (Job 4:20) – mesim is nothing other than judgment,
just as it says: “These are the ordinances that you shall place [tasim] before them” (Exodus
21:1). Rabbi Yosei HaGelili said: I will not judge them with the attribute of justice along with
a corresponding attribute of mercy.
Rabbi says: “He said” – the generation of the Flood said to the Lord: ‘He shall not judge
[us]!’ Rabbi Akiva said: “Why has the wicked man mocked God, saying to himself: You will
not seek” (Psalms 10:13) – [by this that man means:] there is no justice and no Judge.
However, in fact there is justice and there is a Judge.
Rabbi Ḥanina bar Pappa said: Even Noah, who survived from among them, it is not that he
was worthy, but rather, the Holy One blessed be He foresaw that Moses was destined to
descend from him, as it is stated: “For he too [Beshagam]” – this is an allusion to Moses, as
the numerical value of this word [beshagam] is the same numerical value as that word
[Moshe]. The Rabbis derive it from here: “His days will be one hundred and twenty years” –
and Moses lives one hundred and twenty years.
“The giants were on the earth in those days, and also thereafter, when the children of the
great ones consorted with the daughters of man, and they bore them children; they are the
mighty who were from ancient times, the men of renown” (Genesis 6:4).
“The giants were on the earth in those days.” They were called by seven names: Eimim,
Refa’im, Giborim, Zamzumim, Anakim, Avim, Nefilim. Eimim – as anyone who saw them, fear
of them [eimatan] would descend upon them. Refa’im – as anyone who saw them, his heart
would become soft [rafeh] like wax. Giborim – Rabbi Abba bar Kahana said, in the name of
Rabbi Yoḥanan: The marrow of the femur of one of them measured eighteen cubits.
Zamzumim – Rabbi Yosei bar Ḥanina said: Intimidating military commanders. Anakim – the
Rabbis and Rabbi Aḥa, the Rabbis say: They would wear numerous necklaces upon necklaces
[anakim]. Rabbi Aḥa said: It was as though they wore the sun as a necklace, and said: ‘[Go
away and] let the rain fall upon us.’ Avim – as they brought annihilation upon the world and
were themselves annihilated from the world, as they caused the world to be annihilated, just
as it says: “A ruin, a ruin, a ruin [ava] I will render it” (Ezekiel 21:32). Rabbi Elazar ben
Rabbi Shimon said: Because they were as expert in soil as snakes, as in the Galilee they call
snakes avya. Nefilim – as they toppled [hipilu] the world, fell from the world, and filled the
world with stillborns [nefalim] with their immorality.
“And also thereafter,” Yehuda bar Rav Ami said: The later [generations] did not learn from
the earlier ones; the generation of the Flood did not learn from the generation of Enosh, and
the generation of the Dispersion did not learn from the generation of the Flood.
“And also thereafter, when the children of the great ones consorted with the daughters of
man,” Rabbi Berekhya said: A woman would go out to the marketplace and would see a
young man and desire him. She would go and engage in intercourse and would produce a
young man like him.
“The men of renown [shem]” – Rabbi Aḥa said: [Job said, of the wicked:] “They are
loathsome people and also people without name ” (Job 30:8), and here you say, [of the
generation of the Flood:] “The men of name”? However, it is because they brought
desolation [hishimu] to the world, they were annihilated [hushamu] from the world, and they
caused the world to become desolate [yishom]. Rabbi Levi in the name of Rabbi Shmuel bar
Naḥman said: Men whose names were articulated above. It is as Rabbi Yehoshua ben Levi
said; all these names are expressions of rebellion: “Irad” (Genesis 4:18) – ‘I will expel
[ored] them from the world’; “Meḥuyael” (Genesis 4:18) – ‘I will eradicate [moḥeh] them
from the world’; “Metushael” (Genesis 4:18) – ‘I will uproot [matish] them from the world’;
[“Lemekh” (Genesis 4:18)] – ‘What do I have to do with Lemekh and his offspring?’
Rabbi Yoḥanan said: “They are the mighty who were from ancient times, the men of renown”
– who detailed their actions? It was [Job’s friends,] Elifaz the Temanite, Bildad the Shuhite,
and Tzofar the Naamatite. Rabbi says: Had the book of Job come to the world only to detail
for us the deeds of the [generation of the] Flood, it would have been sufficient. Rabbi Ḥanin
said: Had Elihu come to the world only to explain to us the process of rainfall, it would have
been sufficient, as Rabbi Yoḥanan said: Every time “ora” is mentioned by Elihu it refers only
to rainfall. Rabbi Hoshaya Rabba said: It refers only to the giving of the Torah, just as it
says: “For the commandment is a lamp and the Torah is light [or]” (Proverbs 6:23).
Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: Contention is as troublesome as the
generation of the Flood. Here “men of renown” is stated, and elsewhere [concerning
Koraḥ’s rebellion]: “Distinguished of the convocation, men of renown” (Numbers 16:2) is
stated. Just as “men of renown” stated there refers to contention, so, too, “men of renown”
stated here refers to contention.
Chapter 27
“The Lord saw that the wickedness of man was great on the earth, and every inclination of
the thoughts of his heart was only evil all the day” (Genesis 6:5).
“The Lord saw that the wickedness of man was great” – it is written: “For there is a man
whose work is with wisdom, with knowledge, and with smoothness” (Ecclesiastes 2:21).
Rabbi Yudan said: How great is the power of prophets, in that they can liken the creation to
its Creator, as it is stated, [describing a vision of God]: “I heard the voice of a man by the
Ulai” (Daniel 8:16). Rabbi Yehuda bar Simon said: You have another verse that is even
clearer than this one, as it is stated [describing a vision of God]: “And upon the likeness of
the throne was a likeness, like the appearance of a man” (Ezekiel 1:26). “Whose work is with
wisdom” – as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19). “With
knowledge” – as it is stated: “With His knowledge the depths were breached” (Proverbs
3:20). “And with smoothness” – Rabbi Berekhya in the name of Rabbi Yehuda bar Simon:
Neither with toil nor with exertion did the Holy One blessed be He create His world, but
rather, “With the word of the Lord the heavens were made” (Psalms 33:6) – upon [utterance
of] the word of the Lord, the heavens were already made. “But he will give it over to a man
who did not toil for it to be his portion” (Ecclesiastes 2:21) – this is the generation of the
Flood. “This too is futility and a great evil” (Ecclesiastes 2:21) – “the Lord saw that the
wickedness of man was great.”
Another matter: “The Lord saw that the wickedness of man was great on the earth” – it is
written: “For all his days are pains, and anger is his concern; even at night his heart does
not rest. This too is futility” (Ecclesiastes 2:23). “For all his days are pains” – this is the
generation of Enosh and the generation of the Flood, who would pain the Holy One blessed
be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy
One blessed be He with their wicked deeds. “Even at night his heart does not rest” – from
transgressions. And from where is it derived that [they sinned] during the day as well? The
verse states: “And every inclination of the thoughts of his heart was only evil all the day.”
Another matter: “Even at night his heart does not rest” – this is the Holy One blessed be He,
[who did not rest] from bringing punishment upon them during the day and punishment
during the night, as it is written: “He obliterated all existence” (Genesis 7:23).
Another matter, “for all his days are pains” – these are the people of Sodom, who would pain
the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they
would anger the Holy One blessed be He with their wicked deeds. “Even at night his heart
does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing
punishment upon them during the day and punishment during the night, that is what is
written: “The Lord rained upon Sodom” (Genesis 19:24).
Another matter, “for all his days are pains” – these are the Egyptians, who would pain the
Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would
anger the Holy One blessed be He with their wicked deeds. “Even at night his heart does not
rest” – when an Israelite would finish his labor [at the end of the day, his Egyptian master]
would say to him: Hoe two furrows for me, chop two logs for me.
Another matter: “Even at night his heart does not rest” – this is the Holy One blessed be He,
[who did not rest] from bringing punishment upon them during the day and punishment
during the night; that is what is written: “It was at midnight” (Exodus 12:29). “This too is
futility” (Ecclesiastes 2:23).
“The Lord saw that [the wickedness of man] was great [raba]” (Genesis 6:5) – Rabbi
Ḥanina said: It was constantly increasing [rava].
Rabbi Berekhya said in the name of Rabbi Yoḥanan: We are informed that the generation of
the Flood was punished with water and that the people of Sodom were punished with fire.
From where can we learn to apply what is stated here to there, and what is stated there to
here? The verse states: Raba [here and] raba [there] for a verbal analogy.
“And every inclination of the thoughts of his heart was only evil all the day” – from when the
sun would rise until it would set there was no hope for them. That is what is written: “The
murderer rises in daylight, kills the poor and indigent, and at night is like a thief” (Job
24:14). But is it not written: “In the dark they burrow under houses; during the day they
remain sealed at home”? (Job 24:16). What would they do? They would bring balsam oil and
smear it on a stone [of the house they wished to rob] and come at night, smell it, and break
in. Rabbi Ḥanina once expounded this interpretation [at a lecture] in Tzippori. That night,
three hundred break-ins occurred. Imagine if they had had balsam oil – what would the
Tzipporians have done then!
“The Lord regretted that He had made man on the earth, and He was saddened in His
heart” (Genesis 6:6).
“The Lord regretted [vayinaḥem] that He had made man on the earth” – Rabbi Yehuda and
Rabbi Neḥemya, Rabbi Yehuda said: [God said:] ‘There was regret before Me that I created
him below [“on the earth”], for had I created him on High, he would never have rebelled
against Me.’ Rabbi Neḥemya said: [God said:] ‘I take solace [mitnaḥem] in the fact that I
created him below [“on the earth”], for had I created him on High, just as he incited the
lower beings [on earth] to rebel against Me, so he would have incited the supernal beings
[the angels] to rebel against Me.’
Rabbi Aivu said: [God said:] ‘There was regret before Me that I created an evil inclination in
him, as had I not created an evil inclination in him, he would not have rebelled against Me.’
Rabbi Levi said: [God said:] ‘I take solace in the fact that I made him so that he would
[ultimately] be placed in the earth.’
“And He was saddened in His heart” – Rabbi Berekhya said: This is analogous to a king who
built a palace by means of an architect. He saw it and it was not to his liking. At whom should
he be angry? Is it not the architect? So, “He was saddened in his heart.”
Rabbi Asi said: This is analogous to a king who engaged in commerce by means of an
intermediary and incurred a loss. Against whom should he have a grievance? Is it not against
the intermediary? So, “He was saddened in his heart.”
A certain heretic asked Rabbi Yehoshua ben Korḥa, saying to him: ‘Do you not say that the
Holy One blessed be He foresees the future?’ He said to him: ‘Yes.’ [The heretic continued:]
‘But is it not written: “He was saddened in his heart”?’ He said to him: ‘Has a male
offspring ever been born to you in your lifetime?’ He said to him: ‘Yes.’ He said to him:
‘What did you do?’ He said to him: ‘I rejoiced and encouraged everyone else to rejoice.’ He
said to him: ‘But did you not know that he would ultimately die?’ He said to him: ‘At a time
of rejoicing there is rejoicing; at a time of mourning there is mourning.’ He said to him: ‘So
was the situation before the Holy One blessed be He, as Rabbi Yehoshua ben Levi said: Seven
days the Holy One blessed be He mourned His world before the Flood came to the world.
What is the source? “He was saddened [vayitatzev] in his heart,” and atziva is nothing other
than mourning, just as it says: “The king is grieving [ne’etzav] over his son”’ (II Samuel
19:3).
Chapter 28
“The Lord said: I will obliterate man whom I have created from the face of the earth; from
man to animal, to crawling creatures, to bird of the heavens, as I regret that I made them”
(Genesis 6:7).
“The Lord said: I will obliterate man.” “Therefore, He knows [yakir] their activities, and He
turns it into night, and they are crushed” (Job 34:25) – Rabbi Ḥanina asked of Rabbi
Yoḥanan, saying to him: What is it that is written: “Therefore, He knows their activities…”?
He said to him: The Holy One blessed be He does not exact retribution from the wicked until
He first reads out their indictment on High. Only then the Holy One blessed be He exacts
retribution from them, as the Holy One blessed be He transforms [their] day into night,
preparing them for punishment, and then He exacts retribution from them. So, initially, “the
Lord saw that the wickedness of man was great” (Genesis 6:5), then, “the Lord regretted that
He had made man on the earth” (Genesis 6:6), and then, “The Lord said: I will obliterate
man whom I have created.”
Rabbi Berekhya in the name of Rav Beivai: “Let the water…be gathered [yikavu]” (Genesis
1:9) – let a set measure be established for the water, just as it is stated: “A plumb line [kav]
will be extended over Jerusalem” (Zechariah 1:16). Rabbi Abba bar Kahana said in the name
of Rabbi Levi: [It means,] let the water eagerly wait [yekavu] for Me, for what I am going to
do with it in the future. This is analogous to a king who built a palace and settled mute
residents in it. They would rise early and greet the king with gestures with fingers and with
kerchiefs. The king said: If they, who are mute, rise early and greet me with gestures with
fingers, if they could speak, all the more so. The king then settled speaking residents in it.
They rose up and seized the palace, and said: This palace is not the king’s; it is ours. The
king said: Let the palace be restored to its previous state. So, in the beginning, the praises of
the Holy One blessed be He would arise only from the water, as it is written: “It is from the
sound of many waters…” (Psalms 93:4). What would they say? “The Lord is mighty on
High” (Psalms 93:4). The Holy One blessed be He said: If these [waters] that have no ability
to talk and speak and yet they laud Me, when man will be created, all the more so. [But] the
generation of Enosh rose up and rebelled against Him, the generation of the Flood rebelled
against him, the generation of the Dispersion rebelled against Him. The Holy One blessed be
He said: Let these [mankind] be expelled and let these [waters] come back. That is what is
written: “The Lord said: I will obliterate man whom I have created.” What do they think –
that I need lions, or regiments of soldiers? Did I not create the world with [mere] speech? I
will eradicate them from the world with speech. Rabbi Berekhya said: Did I not create them
only from soil? What washes away soil? It is water.
“The Lord said: I will obliterate man [haadam]” – Rabbi Levi said in the name of Rabbi
Yoḥanan: Even the lower millstone was obliterated. Rabbi Yehuda bar Simon said in the
name of Rabbi Yoḥanan: Even the dust of Adam the first man was obliterated. When Rabbi
Yehuda expounded this in public in Tzippori, they did not accept it from him. Rabbi Yoḥanan
said in the name of Rabbi Shimon ben Yehotzadak said: Even the sacrum, from which the
Holy One blessed be He will cause man to sprout in the future, was obliterated.
Hadrian, may his bones be crushed, once asked Rabbi Yehoshua ben Ḥananya, saying to him:
From where will the Holy One blessed be He cause man to sprout in the future? He said to
him: From the sacrum. He said to him: From where do you know this? He said to him: Bring
one to me and I will show you. He ground it in a mill, but it did not become ground up. He
placed it in water but it did not dissolve. He placed in on an anvil and began striking it with a
hammer; the anvil split and the hammer broke and it [the sacrum] lacked nothing.
“I will obliterate [emḥe]” – I impose My will [mamḥe] upon My creations, but My creations
do not impose their will [mamḥim] upon Me.
Rabbi Elazar said: This is analogous to a king who had storehouses of inferior grain. The
residents of the province began slandering the king, saying that he had a bad disposition.
What did the king do? He opened for them the best of them, and they filled the entire province
with rotten produce. They [the residents] began gathering it up and discarding it into the
river. So too, if these, the most notable among them, did so, the iniquitous among them all the
more so.
“One man out of one thousand [elef] I have found” (Ecclesiastes 7:28) – this is like what we
learned: The primary source [alfa] for wine.
“I will obliterate man whom I have created” – it was God’s original thought to create one
thousand generations. How many of them were obliterated? Rav Huna said in the name of
Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations. What
is his source? “He commanded the word for one thousand generations” (Psalms 105:8) –
this is the Torah. Rabbi Shmuel bar Naḥman said: Nine hundred and eighty. What is his
source? “He commanded the word for one thousand generations, [the covenant that He
sealed with Abraham]” (Psalms 105:8–9) – this is circumcision.
Rabbi Abba bar Kahana said: What was not done [even] by the generation of the Flood was
done by the ten tribes. Regarding the generation of the Flood it is written: “And that every
inclination of the thoughts of his heart was only evil all the day” (Genesis 6:5), while
regarding the ten tribes it is written: “Woe, the devisers of iniquity and the evildoers on their
beds” (Micah 2:1) – that is at night. From where is it derived during the day as well? The
verse states: “They perform it at the morning light” (Micah 2:1). [Yet] from these [the
generation of the Flood], no remnant remained, whereas from those [the ten tribes] there was
a remnant. However, it is due to the merit of the righteous men and women that were destined
to arise from them. That is what is written: “But behold, a remnant has remained in it who
are being taken out, sons and daughters” (Ezekiel 14:22). It is not written here, “they are
taking out [motziim] sons and daughters,” but rather: “who are being taken out [mutza’im],
sons and daughters” – due to the merit of the righteous men and women who were destined to
descend from them.
Rabbi Berekhya said: What was not done by the people of Sodom was done by the tribe of
Judah and Benjamin. Regarding the people of Sodom it is written: “And their sin because it is
very grave” (Genesis 18:20), but regarding the tribe of Judah it is written: “The iniquity of
the house of Israel and Judah is very, very great” (Ezekiel 9:9). [Yet] from these [the people
of Sodom], no remnant remained, whereas from those [Judah and Benjamin] there was a
remnant. However, that one, “[Sodom], which was overthrown in a moment” (Lamentations
4:6) – because they did not extend their hands to do charitable deeds; “and no hands seized
[ḥalu] it” (Lamentations 4:6) – Rabbi Tanḥum said: Hand did not reach out [ḥalat] to hand
[to assist one another]. But these [Judah and Benjamin] did extend their hands to do
charitable deeds: “The hands of merciful women cooked their children” (Lamentations 4:10).
Why to that extent? “They were food [levarot] for them in the disaster of the daughter of my
people” (Lamentations 4:10).
Rabbi Ḥanin said: What is not stated regarding the generation of the Flood is stated
regarding coastal cities: “Woe to the inhabitants of the seacoast, nation [goy] of the
Keretites” (Zephaniah 2:5) – a nation that was worthy of total annihilation [karet]. So by
what merit did they in fact endure? It is by the merit of one gentile [goy], by the merit of one
God-fearing man, whom they would produce each year. Rabbi Levi interpreted it favorably:
A nation that established [karat] a covenant, just as it says: “And established [vekharot] a
covenant with him” (Nehemiah 9:8).
Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: This is analogous to a king who entrusted
his son to a teacher who caused him to stray onto an evil path. The king became angry at his
son and killed him. The king said: Was it not this man who caused him to stray onto an evil
path? My son is lost; should this man endure? That is why: “[And the Lord said, I will
obliterate…] from man to animal, to crawling creatures, to bird of the heavens.”
Rabbi Pinḥas said: This is analogous to a king who was marrying off his son and prepared a
wedding chamber for him. He whitewashed it, painted it, and decorated it. The king grew
angry at his son and killed him. What did he do? He entered the wedding chamber and began
shattering the wood strips, breaking the walls, and ripping the curtains. The king said: Did I
not prepare this only for my son? My son is lost; should this [structure] endure? That is why
God destroyed “from man to animal…to bird of the heavens.” That is what is written: “I will
destroy everything from upon the face of the earth – the utterance of the Lord. I will destroy
man and animal, I will destroy the bird of the heavens, and the fish of the sea, and the
stumbling blocks of the wicked” (Zephaniah 1:2–3) – it was they [the animals] that caused
the wicked to stumble. When one would hunt a bird, he would say to it: Go get fat and come
back, and it would go and get fat and come back [to be eaten].
Rabbi Elazar said: “Surely, their substance was eradicated” (Job 22:20) – initially, the Holy
One blessed be He eliminated their wealth, so they would not say: He needs our wealth. “And
their wealth was consumed by fire” (Job 22:20) – [meaning] that they would see chunks of
gold melting in the fire.
Rabbi Akiva said: Everyone reproached them [the Israelites] over the gold and silver that
they took with them from Egypt, as it is stated: “Your silver has become dross” (Isaiah 1:22);
“and I lavished upon her silver and the gold they used for the Baal” (Hosea 2:10); “With
their silver and gold they crafted for themselves idols, so that it will be eliminated” (Hosea
8:4). Rav Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak: It is not
written here, “so that they would be eliminated,” but rather, “so that it will be eliminated” –
like a person who says: May the name of so-and-so be obliterated because he caused my son
to stray onto an evil path.
Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: They all corrupted their actions
in the generation of the Flood – the dog would consort with the wolf, and the chicken would
consort with the peacock. That is what is written: “As all flesh has corrupted [its path upon
the earth]” (Genesis 6:12). It is not written, “all of mankind had corrupted,” but rather, “as
all flesh had corrupted.” Rabbi Luleyani bar Tavrin said in the name of Rabbi Yitzḥak: The
earth itself also strayed; people would sow wheat and it would produce darnel. This darnel
that grows [today], its origins are with the generation of the Flood.
Rabbi Yoḥanan said: The sentence of the generation of the Flood lasted over the course of
twelve months – they received their [full] punishment, and they will have a share in the World
to Come. It is as Rabbi Yoḥanan said: Each and every drop that the Holy One blessed be He
rained down upon them, He would boil it in Gehenna and take it out and rain it down upon
them. That is what is written: “When scorched, they disappear [nitzmatu]” (Job 6:17). Their
scorching was absolute [laḥlutanit].
“Even their love” (Ecclesiastes 9:6) – as they loved their idol worship; “even their hatred”
(Ecclesiastes (9:6) – as they hated the Holy One blessed be He; “even their fury”
(Ecclesiastes (9:6) – as they would infuriate the Holy One blessed be He with their idol
worship; “they have already perished” (Ecclesiastes (9:6) – and they have no share in the
world, referring to “anything that takes place under the sun” (Ecclesiastes 9:6).
Rabbi Abba bar Kahana said: “As I regret that I made them, but Noah found favor [in God’s
eyes]” (Genesis 6:7–8) – this is bewildering. However, even Noah, who [alone] remained
from them, it is not that he was worthy, but rather that he found favor [in God’s eyes].
Chapter 29
“But Noah found favor in the eyes of the Lord” (Genesis 6:8).
“But Noah found favor in the eyes of the Lord.” It is written: “He will rescue the unclean [i-
naki], and he will escape by the pureness of Your hands” (Job 22:30). Rabbi Ḥanina of
Anatot said: Noah had [only] one ounce [onkia] of virtue to his credit. If so, why was he
spared? It was “by the pureness of Your hands.” This is in accordance with what Rabbi Abba
bar Kahana said: “For I regret that I made them, and Noah…” (Genesis 6:7–8) – even Noah,
who [alone] remained from them, it is not that he was worthy, but rather that he found favor
in the eyes of the Lord, as it is stated: “But Noah found favor in the eyes of the Lord.”
Rabbi Simon began: “So said the Lord: As when wine is found in a cluster and one says: Do
not destroy it, as a blessing is in it” (Isaiah 65:8). There was an incident involving a certain
pious man, who went out to his vineyard on Shabbat and saw a lone grape and recited a
blessing over it. He said: This lone grape is worthy to recite a blessing over it! So too, “So
said the Lord: As when wine is found in a cluster…”
Rabbi Simon said: The Holy One blessed be He found three [precious] finds: Abraham, as it
is written: “You found his heart faithful before You” (Nehemiah 9:8); David, as it is written:
“I found David, My servant” (Psalms 89:21); Israel, as it is written: “Like grapes in the
wilderness I found Israel” (Hosea 9:10). The students raised an objection to Rabbi Simon:
But is it not written [also]: “But Noah found favor”? He said to them: He [Noah] found
[favor], the Holy One blessed be He did not find [him]. But is it not written: “[Israel] found
favor in the wilderness”? (Jeremiah 31:2). It is due to the merit of the generation of the
Wilderness. (“You found his heart faithful before You.”)
Rabbi Huna, Rabbi Pinḥas, Rabbi Ḥanin, and Rabbi Hoshaya do not disagree. Rabbi
Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis do disagree. Rabbi Yoḥanan said: This is
analogous to one who was walking on the road and he met someone and attached himself to
him. To what extent? To the extent that he entered into a friendly relationship with him. So,
“favor” is stated here, and it is stated elsewhere: “Joseph found favor in his eyes” (Genesis
39:4).
Rabbi Shimon ben Lakish said: This is analogous to one who was walking on the road and he
met someone and attached himself to him. To what extent? To the extent that he put him in
charge. So, “favor” is stated here, and it is stated elsewhere: “Esther found favor in the eyes
[of all who saw her]” (Esther 2:15).
The Rabbis say: This is analogous to one who was walking on the road and he met someone
and attached himself to him. To what extent? To the extent that he gave him his daughter [in
marriage]. So, “favor” is stated here, and it is stated elsewhere: “I will pour a spirit of grace
and supplication upon the house of David and upon the inhabitants of Jerusalem” (Zechariah
12:10). To what extent? To the extent that he had the knowledge to ascertain which animal is
fed in the second hour of the day and which is fed at the third hour of the night.
Rabbi Simon said: We find that the Holy One blessed be He performs kindness for the
descendants due to the merit of their progenitor. From where is it derived that the Holy One
blessed be He performs [kindness] with the progenitor due to the merit of his descendants?
“But Noah found favor in the eyes of the Lord” – by what merit? It is due to the merit of his
descendants.
Chapter 30
“These are the offspring of Noah; Noah was a righteous man, faultless in his generations;
Noah walked with God” (Genesis 6:9).
“These are the offspring of Noah; Noah was a righteous man, faultless,” that is what is
written: “When a storm passes through, the wicked are no more, but a righteous man is the
foundation of the world” (Proverbs 10:25). “When a storm passes through, the wicked are no
more” – this is the generation of the Flood; “but the righteous man is the foundation of the
world” – this is Noah. “The wicked are overturned and they are no more, but the house of the
righteous will stand” (Proverbs 12:7). “The wicked are overturned and they are no more” –
this is the generation of the Flood; “but the house of the righteous will stand” – this is Noah.
That is what is written: “These are the offspring of Noah.”
Another matter: “These are the offspring of Noah.” It is written: “The house of the wicked
will be destroyed, but the tent of the upright will flourish” (Proverbs 14:11). “The house of
the wicked will be destroyed” – this is the generation of the Flood; “but the tent of the
upright will flourish” – this is Noah.
Another matter: “These are the offspring of Noah.” It is written: “He will be light upon the
surface of the water; their portion in the land is cursed; no one turns aside from the
vineyards” (Job 24:18). “He will be light upon the surface of the water” – [this refers to
Noah, who was saved from] the decree that was decreed upon them that they be eliminated by
water; “their portion in the land is cursed” – that is to say, [the curse of] ‘He who exacted
retribution from the generation of the Flood.’ And why [are they cursed] to that extent? “No
one turns aside from the vineyards” – meaning that their intent in life was solely [monetary,]
to plant vineyards. But Noah, his intent in life was only to be fruitful and multiply in the world
and produce children, as it is stated: “These are the offspring of Noah.”
“These are.” Rabbi Abahu said: Everywhere that “these are” is stated, it implies: to the
exclusion of what preceded it. Here, where “these are” is stated, it implies: to the exclusion
of what preceded it – the generation of the Flood.
“These are the offspring of Noah; Noah” – Rabbi Abba bar Kahana said: Anyone whose
name is written twice in succession has a [double] share – in this world and in the World to
Come. They raised an objection to him: But is it not written: “Teraḥ Teraḥ”? (Genesis
11:27). If so, he has a share in this world and in the World to Come! He said to them: This,
too, is not a contradiction, as Rabbi Yudan said in the name of Rabbi Abba bar Kahana:
[When God told Abraham,] “You shall go to your fathers in peace” (Genesis 15:15), he was
giving him the good tidings that his father had a share in the World to Come. [And when He
told him,] “You will be buried at a good old age” (Genesis 15:15) – he was giving him the
good tidings that Ishmael would repent [in his lifetime].
“These are the offspring of Noah; Noah” – this is bewildering. Should it not have said:
“These are the offspring of Noah: Shem”? It is, rather, [alluding to the idea that Noah
brought] a relief [neyaḥa] for himself, a relief for the whole world; a relief for the ancestors,
a relief for their descendants; a relief for the heavenly, a relief for the earthly; a relief [for
himself] in this world, a relief in the World to Come.
“These are the offspring of Noah” – that is what is written: “The fruit of the righteous is a
tree of life” (Proverbs 11:30). What are the fruits of the righteous? They are mitzvot and
good deeds. “And he who gathers souls is wise” (Proverbs 11:30) – as, [in his wisdom,] he
fed and sustained all twelve months in the ark. [Yet] after all this praise, “behold, retribution
is made to the righteous on the earth” (Proverbs 11:31) – when he came to exit [the ark],
retribution was exacted from him. This is an astonishing statement! It is as Rav Huna said in
the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: As Noah was emerging from the ark,
a lion bit him and maimed him. He was thus rendered unfit to sacrifice, and his son Shem
sacrificed in his stead. [The verse continues with] an a fortiori conclusion: “all the more so,
the wicked and the sinner” (Proverbs 11:31) – this is the generation of the Flood.
“[Noah was a righteous] man [ish]” – everywhere that ish is stated, it is a righteous man
who rebukes. As all one hundred and twenty years, Noah would plant cedars and chop them
down [for timber]. They said to him: ‘Why are you doing this?’ He said to them: ‘So said the
Master of the world, that He is bringing a flood upon the world.’ They said to him: ‘If He
brings a flood, it will come only upon the house of that man!’ When Methuselah died they
said to him: ‘Indeed, it [tragedy] came only upon the house of that man.’ That is what is
written: “A flame [lapid] of contempt for those of complacent thoughts [ashtut], destined to
cause slippings of the foot” (Job 12:5). Rabbi Abba bar Kahana said: [God declared:] I had
a single herald who arose for me in the generation of the Flood – this is Noah; there, when
they [mean to] say: ‘He has an announcement,’ [they say] he has a lapid. Of contempt – as
they would disparage him, calling him ‘contemptible old man.’ “For those of complacent
thoughts [ashtut]” – as they were as hard as blocks of metal [ashatot]. “Destined to cause
slippings of the foot” – as they were destined for two disasters – a disaster from above and a
disaster from below.
“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is
stated, he completed his years to a multiple of seven.
“Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was
righteous from beginning to end. They raised an objection against him: But is it not written:
“Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from
beginning to end? He said to them: This, too, is not a contradiction, as Rabbi Levi said in the
name of Reish Lakish: At the age of three years, Abraham recognized his Creator.
Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham
recognized his Creator. How, then, do I explain “haya”? It means that he was destined to
guide the entire world to repent. [Similarly,] “Behold, man [Adam] has become [haya]”
(Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was
destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was
[haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for
a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer.
“Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption.
Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard
haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah –
yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi
said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water.
Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This
[change] is bewildering! However, it indicates that he saw [the emergence of] a new world.
Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the
ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he
was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates
that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13),
and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it
indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and
now he is hanging his hangers! However, it indicates that he saw a new world.
The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained
them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take
for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis
6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed
and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an
orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question.
Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the
wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself.
Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his
breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience
laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a
mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity.
“In his generations” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [Only] in his
generations he was considered righteous, but had he been in Moses’ generation or in
Samuel’s generation, he would not have been considered righteous. In a marketplace of
completely blind people, they call those who are blind in one eye, ‘the one of abundant light.’
This is analogous to one who had a wine cellar. He opened one barrel and found that it was
[spoiled and turned to] vinegar. A second was the same; a third, he found it turning sour.
They said to him, ‘[Do not drink it;] it is turning sour.’ He said to them, ‘Is there any better
than it?’ They said to him, ‘No.’ So too, in his generation he was considered righteous, but
had he been in Moses’ generation or in Samuel’s generation, he would not have been
considered righteous.
Rabbi Neḥemya said: If in his generation he was righteous; had he been in Moses’s
generation or in Samuel’s generation all the more so. This is analogous to a bowl of balsam
oil that was sealed with a tight-fitting lid. It was situated in a graveyard and its fragrance
wafted through the air. Had it been outside the graveyard, how much more so! This is
analogous to a virgin who was in a marketplace full of immoral women and she did not get a
bad reputation; had she been in a marketplace of upright women, all the more so! So too, had
he been in Moses’ generation or in Samuel’s generation all the more so.
“Noah walked with God.” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: This is
analogous to a prince who had two sons, one older and one younger. He said to the younger,
‘Walk with me,’ and he said to the elder, ‘Come and walk before me.’ So too, of Abraham,
whose strength was great, [God said,] “Walk before Me and be faultless” (Genesis 17:1). But
Noah, whose strength was lesser, “Noah walked with God.” Rabbi Neḥemya said: This is
analogous to a friend of the king who was sinking in thick mud. The king looked and saw him.
He said to him: ‘Rather than sink in the mud, walk along with me.’ That is what is written:
“Noah walked with God.” To what is Abraham comparable? To a friend of the king who saw
the king walking in dark alleys. His friend peered and began illuminating for him through the
window. The king peered and saw him. He said to him: ‘Rather than illuminating for me
through the window, come and illuminate before me.’ So too, the Holy One blessed be He
said to Abraham: ‘Rather than illuminating for Me from Mesopotamia and its environs, come
and illuminate before Me in the Land of Israel!’
That is what is written: “He blessed Joseph, and said: The God before whom my fathers,
[Abraham and Isaac], walked…” (Genesis 48:15). Rabbi Yoḥanan and Reish Lakish, Rabbi
Yoḥanan said: It is analogous to a shepherd who is standing and looking at his flock. Reish
Lakish said: It is analogous to a prince who is walking with the elders going before him.
According to the opinion of Rabbi Yoḥanan, we are in need of His glory. According to the
opinion of Rabbi Shimon ben Lakish, He is in need of our glory.
Chapter 31
“God said to Noah: The end of all flesh has come before Me, as the earth is filled with
injustice because of them and, behold, I am destroying them with the earth” (Genesis 6:13).

“God said to Noah: The end of all flesh [has come before Me, as the earth is filled with
injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice
indeed rise up? That is a rhetorical question. God forbid; it does not rise up. But if it does
rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked. “Not
among them and not among their multitudes [mehamonam] and not among anything of theirs
[mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from
their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) –
no person experienced any satisfaction [naḥat] from them, and neither did the Holy One
blessed be He experience any satisfaction [naḥat] from them.
“And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret
that I made them. And Noah…” (Genesis 6:7–8) –even Noah, who remained from among
them, it is not that he was worthy, but rather that he found favor [before God, as it is
written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they
were steeped in licentiousness, they were obliterated from the world.
“God said to Noah: The end of all flesh has come before Me” – “They would make oil
between their rows; they have trodden winepresses and are thirsty” (Job 24:11). “They
would make oil between their rows” – they would make small oil presses. “They have trodden
winepresses and are thirsty” – even though they trod winepresses, they were thirsty. Why
have they “trodden winepresses and are thirsty”? It is because there was a curse on whatever
the wicked produced. And because they were steeped in licentiousness and robbery, they were
obliterated from the world.
“God said” – “They hated the admonisher at the gate, and they despised the speaker of
uprightness” (Amos 5:10). He [Noah] would say to them: ‘Worthless people, do you forsake
the one whose voice “shatters cedars” (Psalms 29:5), and bow down to a shriveled tree?’
And because they were steeped in robbery, they were obliterated from the world, as it is
stated: “God said to Noah: The end of all flesh has come…”
Another interpretation, “the end of all flesh” – it is written: “They cause people to cry out
from their great oppression; they shout out from the strong arm of the multitudes” (Job 35:9).
“They cause people to cry out from their great oppression” – this refers to the oppressed
ones; “they shout out from the strong arm of the multitudes” – this refers to the oppressors.
These surpassed those and those surpassed these. These surpassed those – in terms of their
monetary wickedness; and those surpassed these – in terms of wickedness of speech, until
sentence was passed against them. And because they were steeped in robbery, they were
obliterated from the world.
“The end [ketz] of all flesh has come [ba] before Me” – their time has come, to be cut off
[lehikatzetz]; their time has come to become desolate [bata]; their indictment “has come
before Me.” Why to such an extent? It is “as the earth is filled with injustice because of
them.” What is injustice and what is stealing? Rabbi Ḥanina said: Injustice involves less than
a peruta and robbery involves a peruta.
This is what the members of the generation of the Flood would do: One of them would take
out a basket filled with lupin beans [to the marketplace]. One person would come and take
less than a peruta worth [of beans] and another one would come and take less than a peruta
worth; less than the amount for which one would be able to collect compensation in court.
The Holy One blessed be He said to them: ‘You acted improperly; I, too, will act improperly
with you.’ That is what is written: “Behold, their remnant has gone away from them, and they
die without wisdom (Job 4:21) – without the wisdom of the Torah. “From morning to evening
they are broken; forever unnoticed [mibli mesim], forever they will perish” (Job 4:20).
Mesim is nothing other than a judge, as it says: “These are the monetary ordinances that you
shall place [tasim] before them” (Exodus 21:1).
Another interpretation, “as the earth is filled with injustice [ḥamas].” Rabbi Levi said:
Ḥamas refers to idolatry; ḥamas refers to sexual immorality; ḥamas refers to bloodshed.
Ḥamas refers to idolatry, as it is stated: “As they filled the earth with ḥamas” (Ezekiel 8:17).
Ḥamas refers to sexual immorality, as it is stated: “The ḥamas done to me and my flesh is
upon Babylon” (Jeremiah 51:35). Ḥamas refers to bloodshed, as it is stated: “[Egypt shall be
a desolation and Edom a desolate waste] due to the ḥamas against the children of Judah, that
they shed innocent blood” (Joel 4:19). Ḥamas [is also to be understood] in its usual sense,
[injustice].
“Behold, I am destroying them with the earth” – Rabbi Huna and Rabbi Yirmeya in the name
of Rav Kahana bar Malkiya: Even the three handbreadths [of soil] in which the plow
operates were obliterated. This is analogous to a prince who had a tutor. Anytime he would
misbehave, his tutor would be punished. Or to a prince who had a nursemaid. Anytime he
would misbehave, his nursemaid would be punished. So, the Holy One blessed be He said:
“Behold, I am destroying them with the earth” – I will destroy them and destroy the earth
with them.
“Craft for you an ark of cypress wood; you shall craft the ark with compartments, and you
shall coat it within and without with pitch” (Genesis 6:14).
“Craft for you an ark of cypress wood” – Rabbi Isi said: In four places, this expression,
“craft,” is stated; in three it [the material] is specified, and in one it is not specified. “Craft
for you an ark of [cypress [gofer] wood]…” – Rabbi Natan said: An ark of the wood of
kardinon. “Craft for you flint knives” (Joshua 5:2) – it was specified, knives of flint. “Craft
for you silver trumpets” (Numbers 10:2), it was specified. “Craft for you a serpent”
(Numbers 21:8) – it [its material] was not specified. Rabbi Yudan said in the name of Rabbi
Aivu: “Let the wise man hear and gain a lesson” (Proverbs 1:5) – this is Moses, as the Holy
One blessed be He said to him: “Craft for you a serpent” (Numbers 21:8), but did not specify
[the material]. He said: ‘If I craft it of gold, this word is not related to that word; if of silver,
this word is not related to that word. But rather, I will craft it of bronze [neḥoshet], as the
words are related,’ as it is stated: “Moses crafted a bronze serpent [neḥash] (Numbers 21:9).

From here we learn the Torah was given in the sacred tongue [Hebrew]. Rabbi Pinḥas and
Rabbi Ḥizkiya in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue,
so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne,
gynea; anthropos, anthropa; gavra, gavreta? But ish and isha [makes sense]. Why, because
one form corresponds to the other.
“You shall craft the ark with compartments [kinim]” – rooms and dwelling quarters. Rabbi
Yitzḥak said: Just as a nest of birds [ken] purifies the leper, so, too, your ark purifies you.
“You shall coat it within and without with pitch” – here it says: “You shall coat it [within
and without with pitch]…” and elsewhere it says: “She coated it with clay and with pitch”
(Exodus 2:3). It is because in that case the water current was weak, so “she coated it with
clay and with pitch” – with clay to block the odor, and with pitch to block [penetration of]
water.
“And this is how you shall craft it: Three hundred cubits is the length of the ark, fifty
cubits its breadth, and thirty cubits its height” (Genesis 6:15).
“And this is how you shall craft it” – Rabbi Yudan said: “This” [is not written, instead we
read:] “And this” – someone else is destined to measure in accordance with your cubit. That
is what is written [regarding Solomon’s Temple]: “Its length, according to the original
measurement, was sixty cubits, and the breadth was twenty cubits” (II Chronicles 3:3). Why
does one call it a cubit of tavikin? Rabbi Huna said: It is because it is based on a comparison
[matbiot]. The Rabbis say: It is named after Noah’s ark [teiva].
“Three hundred cubits is the length of the ark, fifty cubits its breadth, and thirty cubits its
height” – bar Ḥatya said: “I speak about Your edicts” (Psalms 119:15), “I delight in Your
statutes” (Psalms 119:16) – the Torah gives you instruction about practical matters. If a
person wants to build a ship capable of standing sturdily in port, he should make its width
one-sixth of its length and its height one-tenth of its length.
“You shall make a bright item for the ark, and to a cubit you shall complete it at the top,
and the entrance of the ark you shall place at its side; with lower, second-level, and third
stories you shall craft it” (Genesis 6:15).
“You shall make a bright item [tzohar] for the ark” – Rabbi Ḥunya, Rabbi Pinḥas, Rabbi
Ḥanin, and Rabbi Hoshaya did not disagree about this. Rabbi Abba bar Kahana and Rabbi
Levi did disagree. Rabbi Abba bar Kahana said: It was a window. Rabbi Levi said: It was a
[luminous] precious stone. Rabbi Pinḥas said in the name of Rabbi Levi: All twelve months
that Noah was in the ark, he needed neither the light of the sun during the day nor the light of
the moon at night; rather, he had a precious stone that he had suspended. When it was dim he
knew that it was day, and when it shined brightly he knew that it was night. Rabbi Huna said:
We were once fleeing from enemy troops in a cave in Tiberias, and we had lamps with us.
When they were dim, we knew that it was day, and when they shined brightly, we knew that it
was night.
“And to a cubit you shall complete it at the top” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi
Yehuda says: There were three hundred and sixty compartments in it [the ark], each one ten
cubits by ten cubits, and two four-cubit aisles with chambers on one side and the other side,
and again chambers on one side and the other side, and two cubits [for two additional aisles]
on either side.
Rabbi Neḥemya said: There were nine hundred compartments in it, each compartment being
six cubits by six cubits, and three aisles, each four cubits, with chambers on one side and on
the other side, and two cubits [for two additional aisles] on each of the sides.
According to the opinion of Rabbi Yehuda it is difficult and according to the opinion of Rabbi
Neḥemya it is difficult. Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Like the cubit
below, so was the cubit above – “and by the cubit you shall complete it at the top.” Rabbi
Neḥemya said: It was [built] like a kind of vault continuously inclining as it ascended, until it
reached its single cubit, as it is stated: “and to a cubit…”
“And the entrance of the ark you shall place at its side” – Rabbi Yitzḥak said: The Torah
gives you instruction about practical matters: If a person builds a large room that is ten by
ten cubits [or more], one should place its doorway entrance off to the side.
“Lower, second-level, and third stories you shall craft it” – the lower ones [compartments]
were for refuse, the second-level ones were for him, his sons and the pure animals, and the
upper ones were for the impure animals. Some exchange this: The lower ones were for the
impure animals, the second-level ones for him, his sons and the pure animals, and the upper
ones for the refuse. How would he do this? There was a partitioned opening and he would
sweep it to the side.
“You shall craft it [taaseha]” – it [the ark], too, assisted [in building] itself.
“And behold, I am bringing the flood, water upon the earth, to destroy all flesh in which
there is the breath of life, from under the heavens; everything that is on the earth will
perish” (Genesis 6:17).
“And behold, I am” – I am concurring with the words of the angels, who were saying: “What
is man that You remember him?” (Psalms 8:5).
“The flood, water” – it was water at first, but after it continued to fall, it became a flood.
“To destroy all flesh… everything that is on the earth will perish [yigva]” – will waste away.
“But I will keep My covenant with you; and you shall enter the ark: You, and your sons,
and your wife, and your sons' wives with you” (Genesis 6:18).
“But I will keep My covenant with you” – you require a covenant [from Me] so that the
produce that you gather [into the ark] will not rot, will not become moldy and will not go
bad. You require a covenant because of the mighty ones. [They were so mighty that] one of
them could place his foot on the [opening to the] depths and stop it up, or place his hand on
the window [to the heavens] and block it up. But if one would attempt to enter the ark, his
legs would teeter. That is what is written: “The giants will tremble under the water and its
dwellers” (Job 26:5). If an [unauthorized] lion would attempt to enter the ark, its teeth would
become dulled. That is what is written: “The roar of the lion and the voice of the great cat,
and the teeth of the lion cubs are broken” (Job 4:10).
Rabbi Ḥiyya bar Abba said: You were a carpenter, but if it not for My covenant that was with
you, you would be unable to enter the ark. That is what is written: “But I will keep My
covenant with you” – when? When you enter the ark.
“You, and your sons” – Rabbi Yehuda bar Simon and Rabbi Ḥanin said in the name of Rav
Shmuel bar Rabbi Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in
procreation. That is what is written: “You shall come to the ark: You, and your sons” by
yourself, “and your wife, and your sons' wives,” by themselves. When he emerged, He
permitted it for him. That is what is written: “Go out of the ark: You and your wife, and your
sons and your sons’ wives” (Genesis 8:16).
Rabbi Avun said: It is written: “They are in want and in famine, they are solitary [galmuda]”
(Job 30:3) – if you see want come to the world, and famine come to the world, they are
solitary [galmuda] – look upon your wife as though she is galmuda, as in the coastal cities,
they call a menstruating woman galmuda. Rabbi Huna said: It is written: “Two sons were
born to Joseph before the advent of the year of the famine” (Genesis 41:50).
“And of every living being, of all flesh, two of each you shall bring to the ark, to keep alive
with you; they shall be male and female” (Genesis 6:19).
“And of every living being, of all flesh, two…” – Rabbi Hoshaya said: Even [malevolent]
disembodied spirits entered the ark with Noah, as it is stated: “…of every living being” – of
those for whom souls were created, but bodies were not created for them.
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The re’em did not enter [the ark]
with him, but its young did enter. Rabbi Neḥemya said: Neither it nor its offspring [could
enter], but Noah tied it to the ark and it would dig furrows [in the ground] like the one from
Tiberias to Susita. That is what is written: “Can you bind the re’em with his rope to a
furrow? Will he loosen the soil of valleys after you?” (Job 39:10).
In the days of Rabbi Ḥiyya bar Abba, one of its [a re’em’s] young ascended to the Land of
Israel and it did not leave a single tree that it did not uproot. They declared a fast and Rabbi
Ḥiyya prayed, whereupon its mother bellowed from the wilderness, and it went back down
following her voice.
“They shall be male and female” – if you see a male pursuing a female accept it; a female
pursuing a male, do not accept it.
“And you, take for you from all food that is eaten, and gather it to you, and it shall be for
you and for them for food” (Genesis 6:21).
“And you, take for you…” Rabbi Abba bar Kahana said: He took in cakes of pressed figs
with him. It is taught in the name of Rabbi Neḥemya: Most of what he took in was cakes of
pressed figs.
Rabbi Levi said: He took in with him branches for [feeding the] elephants, wild onions for the
gazelles, glass for the ostriches. Rabbi Abba bar Kahana said: He took in with him vine
branches for planting vines [after the Flood], fig branches for planting fig trees, olive
branches for planting olive trees. According to the opinion of Rabbi Abba bar Kahana: “It
shall be for you and for them [for food]” – an item that is [food] for both you and them.
According to the opinion of Rabbi Levi: “It shall be for you and for them” – you are primary
and they are secondary to you.
“[Take for you from all food that is eaten] and gather it to you” – a person should not store
up what he does not need.
“And Noah did; according to everything that God commanded him, so he did” (Genesis
6:22).
“And Noah did; according to everything that God commanded him, so he did” – this pertains
to the construction of the ark.
Chapter 32
“The Lord said to Noah: Come, you and your entire household, into the ark, as I have seen
you to be righteous before Me in this generation” (Genesis 7:1).
“The Lord said to Noah: Come, you and your entire household, into the ark.” It is
written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of
bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who
speak [doverei] falsehood” – they and their speech. Rabbi Pinḥas said: They and their
conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual
immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is
stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21).
And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited”
(II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And
that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel
bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the
throne, and hence considered [as if already] dead? So now release his wife and declare him a
condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible
[to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal,
David’s wife, to Palti son of Layish. As for bloodshed, it is as it is written: “And the king's
servants were unwilling to extend their hand against the priests of the Lord” (I Samuel
22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the
priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life
nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great
mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I. What is the difference
between me and them? It is that You dealt kindly with me and said to me: “The Lord has also
expunged your sin…” (II Samuel 12:13).
Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking
of the generation of the Flood. They and their false speech. Rabbi Pinḥas said: They and their
conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up
in broad daylight, he would kill the poor and indigent, and at night he would be like a thief”
(Job 24:14). “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with
injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life
nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy,
come to Your House]” (Psalms 5:8) – just as they did, so did I. What is the difference
between me and them? It is that You dealt kindly with me and said to me: “Come, you and
your entire household, into the ark.”
Another interpretation, “Come, you…” – it is written: “For the Lord is righteous and He
loves righteousness. Their faces will behold the upright One” (Psalms 11:7). Rabbi Tanḥuma
in the name of Rabbi Yehuda bar Simon and Rabbi Menaḥama in the name of Rabbi Eliezer
bar Yosei said: There is no person who likes his competitor craftsman, but a Torah scholar
loves his competitor craftsman, as illustrated [by the friendship of] Rabbi Ḥiyya towards
Rabbi Hoshaya, and Rabbi Hoshaya towards Rabbi Ḥiyya. And the Holy One blessed be He
[also] likes His competitor craftsman, as it is stated: “For the Lord is righteous and He loves
righteousness” (Psalms 11:7) – this refers to Noah, as it is stated: “The Lord said to Noah:
Come, you […into the ark, as I have seen you to be righteous before Me…]” (Genesis 7:1).
It is written: “The Lord tests the righteous, but He hates the wicked and the one who loves
injustice” (Psalms 11:5) – Rabbi Yonatan said: A potter does not test flimsy jugs, as he would
not be able to knock on them even once without breaking them. What does he test? Sturdy
jugs, as even if he knocks on them several times, they do not break. So, too, the Holy One
blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests
the righteous,” and it is written: “God tested Abraham” (Genesis 22:1). Rabbi Yosei ben
Ḥanina said: A linen producer, when he knows that his flax is high quality, the more he
crushes it, the better it becomes, the more he beats it the more it improves. But when he
knows that the flax is low quality, he would not be able to beat it even once without it
breaking. So, too, the Holy One blessed be He does not test the wicked, but only the
righteous, as it is stated: “The Lord tests the righteous.”
Rabbi Elazar said: This is analogous to a proprietor [of a farm] who had two cows, one
strong and one feeble. Upon which does he place the yoke? Is it not upon the strong one? So,
too, the Holy One blessed be He tests the righteous, as it is stated: “The Lord tests the
righteous.” “The Lord tests the righteous” – this refers to Noah, as it is stated: “The Lord
said to Noah…as I have seen you to be righteous before Me in this generation.”
Rabbi Elazar ben Azarya said: We find that one speaks some of a person’s praises in his
presence, and all of it [his praises] when not in his presence, as it says in Noah’s regard:
“Noah was a righteous man, faultless [in his generation]” (Genesis 6:9) – when not in his
presence; and it is written: “As I have seen you to be righteous before Me in this generation”
– when in his presence.
Rabbi Eliezer son of Rabbi Yosei HaGelili said: We have found that one speaks some of the
praises of the One who spoke and made the world come into being when in His presence, as it
is stated: “Say to God: How awesome are Your deeds…” (Psalms 66:3). And when not in His
presence, it says: “Give thanks to the Lord, for He is good, for His kindness is forever”
(Psalms 136:1).
“From every pure animal, you shall take to you seven pairs, a male and his mate, and of
the animals that are not pure, two, a male and his mate” (Genesis 7:2).
“From every pure animal…” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya
in the name of Rabbi Eliezer, and Rabbi Yaakov of Kefar Ḥanin in the name of Rabbi
Yehoshua ben Levi: We find that the Holy One blessed be He went out of His way to add two
or three words in the Torah so as to avoid uttering an expression of impurity. That is what is
written: “From every pure animal, you shall take to you seven pairs, a male and his mate,”;
“and of the unclean animals” is not written here, but rather, “and of the animals that are not
pure.”
Rabbi Yudan ben Rabbi Menashe said: Also, when He came to tell them [the people of Israel]
the signs of an unclean animal, He began only with the signs of the pure animal: “The camel,
because its hoof is not split” is not written [first] here, but rather, “because it brings up the
cud” (Leviticus 11:4). “And the hyrax, because its hoof is not split” is not written [first] here,
but rather, “because it brings up the cud” (Leviticus 11:5). “And the pig, because it does not
bring up its cud” is not written [first] here, but rather, “because its hoof is split” (Leviticus
11:7).
“Also from the birds of the heavens, seven each, male and female, to sustain offspring on
the face of all the earth” (Genesis 7:3).
“Also from the bird of the heavens, seven each” – if you say that this means [just seven birds]
from each species, would there not be one [bird] that remains without a mate? It means,
rather, seven males and seven females.
It is not that I [God] need them, but rather, it is “to sustain offspring on the face of all the
earth.”
“For in seven more days, I will make it rain upon the earth forty days and forty nights, and
I will obliterate all existence that I made from on the face of the earth” (Genesis 7:4).
“For in seven more days, [I will make it rain upon the earth forty days and forty nights]” –
Rabbi Shimon ben Yoḥai said: They violated the Torah that was given in forty days;
therefore, [the Flood lasted] “forty days and forty nights.” Rabbi Yoḥanan ben Zakai said:
They corrupted the human form that comes into being at forty days, therefore [the Flood
lasted] “forty days and forty nights.”
“I will obliterate all existence [hayekum]” – Rabbi Berekhya said: The living beings [kiyum].
Rabbi Avun said : Its sustainers [yekuminei]. Rabbi Levi said in the name of Reish Lakish:
This refers to Cain, who had been suspended in abeyance until the Flood came and swept him
away, as it is stated: “He obliterated all existence [yekum]” (Genesis 7:23).
“Noah did; according to everything that God commanded him, so he did” (Genesis 6:22) –
this pertains to the gathering of the animals, beasts, and birds.
“And Noah was six hundred years old, and the flood was water upon the earth” (Genesis
7:6).
“And Noah was six hundred years old, and the flood was water…” – Rabbi Yehuda and
Rabbi Neḥemya, Rabbi Yehuda says: The year of the Flood is not included in the tally [of
Noah’s years]. Rabbi Neḥemya said to him: Even though it is not included in the tally [of
Noah’s years] it is included in the calendrical solar and lunar calculations.
“Noah, and his sons, and his wife and his sons’ wives with him, came into the ark, because
of the water of the flood” (Genesis 7:7).
“Noah, and his sons, and his wife [… came into the ark, because of the water of the flood]” –
Rabbi Yoḥanan said: Noah was lacking in faith; if the water had not reached up to his ankles,
he would not have entered the ark.
“It was after the passage of seven days, and the water of the Flood was upon the earth”
(Genesis 7:10).
“It was after the passage of seven days, and the water of the Flood” – this teaches that the
Holy One blessed be He gave them a reprieve during the seven days of mourning over the
righteous Methuselah, so that they might repent [in the interim], but they did not do so.
Another matter, “it was after the passage of seven days” – Rabbi Yehoshua ben Levi said:
The Holy One blessed be He observed mourning over [the destruction of] His world for seven
days before the Flood came upon the world. What is the source? “He was saddened in His
heart” (Genesis 6:6), and sadness denotes nothing other than mourning, as it is stated: “The
king is saddened over his son” (II Samuel 19:3).
Rabbi Yosei ben Durmaskit said: They sinned with the orb of the eye, that is like water; the
Holy One blessed be He, too, exacted retribution against them only with water.
“In the six hundredth year of the life of Noah, during the second month, on the
seventeenth day of the month, on that day all the wellsprings of the great depth were
breached, and the windows of the heavens were opened” (Genesis 7:11).
Rabbi Levi said: They acted corruptly with their conduits; the Omnipresent, too, changed the
natural order for them. The natural way of the world is that rain falls and then the depths
rise, as it is written: “Depths call to depths to the sound of your conduits” (Psalms 42:8).
However, here, “the wellsprings of the great depths were breached,” and after that, “the
windows of the heavens were opened.”
“On that very day, Noah, and Shem and Ham and Yefet, the sons of Noah, and Noah’s
wife, and the three wives of his sons with them, entered into the ark” (Genesis 7:13).
“On that very day, Noah…entered” – Rabbi Yoḥanan said: The Holy One blessed be He
said: If Noah enters the ark at night, his entire generation would then say this: We did not
know about him [entering the ark]. Had we known about him, we would not have allowed him
to enter. Rather, it was “on that very day” – let anyone who is bothered by this speak up.
“They, and every beast according to its kind, and every animal according to its kind, and
every crawling creature that crawls upon the earth according to its kind, and every flying
thing according to its kind, every bird, every winged creature” (Genesis 7:14).
“They, and every beast” – they are primary, and the rest are secondary to them.
“Every bird, every winged creature” – Rabbi Eliezer said to the group, in the name of Rabbi
Asi: To the exclusion of those with clipped wings and severed legs, which are not valid for
offerings for Noahides.
“And they that came, male and female from all flesh came, as God commanded him, and
the Lord shut it for him” (Genesis 7:16).
“And they that came, male and female” – Rabbi Asi said: To the exclusion of those with extra
limbs and those with severed limbs, which are not valid for offerings for Noahides.
“And they that came, male and female” – Noah said to Him: ‘Am I a hunter?’ He [God] said
to him: ‘Why are you concerned? “They that will be brought” is not written here, but rather,
“they that came” – they came of their own accord.’ Rabbi Yoḥanan said: “Examine the book
of the Lord and read it” (Isaiah 34:16) – if to be shut up in the ark for twelve months they
came on their own, to be fattened from the flesh of the mighty men, all the more so. That is
what is written: “You, Son of man, so said the Lord God: Say to every winged bird and to
every beast of the field: Gather and come, assemble yourselves from all around to My feast
that I am slaughtering for you, a great feast upon the mountains of Israel, and you will eat
flesh and drink blood. The flesh of the mighty men you will eat, and the blood of the princes of
the earth you will drink: rams, lambs and goats, bulls, fattened bulls of Bashan, all of them”
(Ezekiel 39:17–18).
“And the Lord shut it for him” – Rabbi Levi said: This is analogous to a prince who issued a
decree of annihilation against a province, and he took his friend and placed him in prison
and placed his seal upon it. So, “and the Lord shut it for him.” People sought to overturn the
ark, and He surrounded it with lions so they would not touch it.
“The flood was forty days upon the earth, and the water increased, and lifted the ark, and it
was raised above the earth” (Genesis 7:17).
“The flood was forty days upon the earth” – Rabbi Pinḥas said in the name of Rabbi Levi: So
Noah’s ark was submerged in the water, like a ship that is submerged while standing in the
port. [Only after that:] “The water increased [and lifted the ark]…” – Rabbi Pinḥas said in
the name of Rabbi Levi: So Noah’s ark floated on the water’s surface as if on two planks, like
from Tiberias to Susita.
“And the water accumulated exceedingly upon the earth, and all the high mountains under
the entire heavens were covered” (Genesis 7:19).
“And the water accumulated exceedingly upon the earth” – Rabbi Yonatan was once going
up to pray in Jerusalem. He was passing near Palatinos when he saw a certain Samaritan.
He [the Samaritan] said to him: ‘Where are you going?’ He said to him: ‘I am going up to
Jerusalem to pray.’ He said to him: ‘But is it not preferable for you to pray on this blessed
mountain, and not on that mountain of ruins?’ He said to him: ‘In what way is it [Gerizim]
blessed?’ [Replied the Samaritan:] ‘In that it was not inundated in the Flood.’ It [a response]
escaped Rabbi Yonatan, and he did not answer him at that moment. His donkey driver said to
him: ‘Rabbi, allow me and I will answer him.’ He said to him: ‘All right.’ He said to him [the
Samaritan]: ‘If it [Gerizim] is one of the highest mountains, is it not written: “All the high
mountains…were covered”? And if it is one of the lower ones, the verse does not pay any
attention to it and gave it no consideration at all.’ Immediately, Rabbi Yonatan dismounted
the donkey and led him on it for three miles [to honor him]. He applied three verses to him:
“There will not be an infertile male or a barren female among you, or among your animals
[behema]” (Deuteronomy 7:14) – even among the animal drivers [bahamot] among you.
“Your temple [rakatekh] is like a pomegranate slice behind your braid” (Song of Songs 4:3)
– even the empty ones [reikanin] among you are as full of responses as a pomegranate [is full
of seeds]. That is what is written: “Any weapon crafted against you will not succeed, and any
tongue that will rise against you in judgment will be condemned. This is the inheritance of the
servants of the Lord…” (Isaiah 54:17).
“Fifteen cubits upward the water accumulated, and the mountains were covered” (Genesis
7:20).
“Fifteen cubits…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Fifteen cubits in
the mountain, and fifteen cubits in the valley. Rabbi Neḥemya said: Fifteen cubits in the
mountain, but in the valley an indeterminate amount.
“And all flesh that crawls upon the earth, of the birds, and of the animals, and of the
beasts, and of all the swarming creatures that swarm upon the earth, and all mankind,
perished” (Genesis 7:21).
“All in whose nostrils was the breath of the spirit of life, from all that was on the dry land,
died” (Genesis 7:22).
“All flesh that crawls…perished…all in whose nostrils was the breath [nishmat] of the spirit
[ruaḥ] of life [ḥayim]…” – Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the
Rabbis, said: Here it calls neshama ruaḥ, and elsewhere it calls neshama nefesh. From where
is it derived that we should apply what is stated here, there, and what is stated there, here?
The verse states: Ḥayim, ḥayim as a verbal analogy.
“From all that was on the dry land, died” – to the exclusion of fish. Some say that they were
included in [the decree] to be annihilated, but they fled to the Great Sea, to the Atlantic
Ocean, [where they survived].
“He obliterated all existence that was on the face of the earth, from man, to animal, to
crawling creature, to birds of the heavens, they were obliterated from the earth; only Noah
remained, and they that were with him in the ark” (Genesis 7:23).
“He obliterated all existence…only [akh] Noah remained” – Rabbi Huna in the name of
Rabbi Yosei: Akh is an exclusionary term. This was because he, too, was groaning and
spitting blood due to the cold.
Chapter 33
“God remembered Noah, and all the beasts, and all the animals that were with him in the
ark; God caused a wind to pass over the earth, and the water subsided” (Genesis 8:1).
“God remembered Noah, and all the beasts…” – and it is written: “Your righteousness is like
mighty mountains [keharerei el]; Your judgments are great depths. Lord, You save man and
animal” (Psalms 36:7). Rabbi Yishmael and Rabbi Akiva: Rabbi Yishmael says: The
righteous, who accepted the Torah that was given from the mountains of God [meharerei el],
You perform righteousness with them [to the greatest extent,] up to the mighty mountains. But
the wicked, who did not accept the Torah that was given from the mountains of God, You are
exacting with them [to the greatest extent,] down to great depths. Rabbi Akiva says: With
both these and those He is exacting down to great depths. He is exacting with the righteous
by collecting His due from them for the few bad deeds that they performed in this world, in
order to shower them with tranquility and give them a better reward in the World to Come.
And He showers the wicked with tranquility and gives them reward for the few good deeds
that they performed in this world in order to exact [a fuller] retribution from them in the
World to Come.
Rabbi Levi said: The verse metaphorically compares [the reward of] the righteous to their
abode and [the reward of] the wicked to their abode. The [reward of the] righteous to their
abode, as it is stated: “In a good grazing land I will herd them, and on the mountains of the
height of Israel will be their pasture” (Ezekiel 34:14). And the [reward of the] wicked to their
abode: “So said the Lord God: On the day that he descended to the netherworld I caused
mourning [he’evalti]; I covered him in the depths” (Ezekiel 31:15). Rabbi Yehuda bar Rabbi
said: Hovalti is written. One does not craft a cover for a vat out of silver or gold, but rather
out of earthenware, which is of the same material [as the vat itself]. So too, the wicked
themselves are darkness, Gehenna is darkness, the depths of the earth are darkness. I led
[hovalti] the wicked to Gehenna and covered them over with the depths of the earth, darkness
covering darkness.
Rabbi Yonatan in the name of Rabbi Yoshiya transposes the [words of the] verse: “Your
righteousness is upon Your judgments”; “like mighty mountains are upon the great depths.”
Just as the mountains weigh down the water of the deep so it should not rise and inundate the
world, so do the righteous suppress [God’s strict judgments and] punishments so they should
not emerge and incinerate the world. Just as the mountains are endless, so is the reward of
the righteous endless. Just as the mountains are sown and produce fruit, so, the actions of the
righteous produce fruit. That is what is written: “Say of the righteous man that it shall be
well with him, [for they will eat the fruit of their actions]” (Isaiah 3:10).
And just as the depths of the earth are unmeasurable, so is the punishment of the wicked
unmeasurable. That is what is written: “Woe to the wicked one who does evil” (Isaiah 3:11).
Just as the depths of the earth are not sown and do not produce fruit, so, the actions of the
wicked do not produce fruit, as, were they to produce fruit, they would destroy the world.
Rabbi Yehoshua ben Levi once went up to Rome. There he saw pillars covered over with
tapestries, so they would not freeze in the cold or split apart in the heat. But when he would
walk in the marketplace, he saw a poor man wrapped in a mat, and some say in half a
donkey’s saddlecloth. Regarding those pillars, he recited the verse: “Your righteousness is
like mighty mountains” (Psalms 36:7) – to the one to whom You give, You give abundantly.
Regarding that poor man, he recited the verse: “Your judgments are great depths” (Psalms
36:7) – to the one whom You hit, You hit powerfully.
Alexander of Macedonia once went to the king of Katzia, beyond the Mountains of Darkness.
He [Alexander] sent for him [to come see him]. He came out and he was carrying a golden
loaf on a platter of gold. He said to him: Do I need your money? He said to him: Did you not
have what to eat in your land that you came here? He said to him: I came only because I wish
to know how you people administer justice. He sat with him. One day, someone came to him
with a claim against another person. He said: This man sold me a ruin and I found a hidden
treasure in it. The buyer said: I bought [only] a ruin; I did not buy a hidden treasure, [so it
belongs to the seller]. The seller said: I sold the ruin and whatever was in it, [so it belongs to
the buyer]. He said to one of them: Do you have a son? He said to him: Yes. He said to the
other: Do you have a daughter? He said to him: Yes. He said to them: Go marry them off to
each other, and the money will belong to both of them. He [the king] saw that he [Alexander]
was sitting there in astonishment. He said to him: What, did I not judge well? He said to him:
Yes, [you judged well]. He said to him: Had this case come before you, how would you have
ruled? He said to him: I would have killed them both, and the royal treasury would have
taken the money from both of them. He said to him: Do you have rainfall [in your land]? He
said to him: Yes. He said to him: Do you have sunshine? He said to him: Yes. He said to him:
Do you have flocks of sheep and goats? He said to him: Yes. He said to him; May the spirit of
that man [you, Alexander] depart from his body. It is not for your sake that rain falls on you,
and it is not for your sake that the sun shines for you. It is, rather, for the sake of the animals,
as it is written: “Lord, You save man and animal” (Psalms 36:7) – the Lord saves man for
the sake of the animals.
Rabbi Yehuda bar Simon interpreted the verse regarding Noah. The Holy One blessed be He
said: The righteousness that I performed with Noah in the ark, I performed specifically
through the “mighty mountains” (Psalms 36:7) – “The ark rested during the seventh month…
[upon the mountains of Ararat]” (Genesis 8:4). “Your judgments are great depths” (Psalms
36:7) – the suffering that I imposed on his generation, I imposed on them specifically through
the great depths, as it is stated: “[All the wellsprings of the great depth] were breached”
(Genesis 7:11). [“Lord, You save man and animal”] (Psalms 36:7) – when I remembered
him, it was not him alone that I remembered, but rather, him and everything that was in the
ark with him. That is what is written: “God remembered Noah and all the beasts…”
Another interpretation: That is what is written: “There was a small city, with few men in it,
and a great king came against it [and surrounded it]” (Ecclesiastes 9:14). “A small city” –
that is the world. “With few men in it” – that is the generation of the Flood. “And a great
king came against it and surrounded it” – that is the Holy One blessed be He. “And built
great siege works against it” (Ecclesiastes 9:14) – He surrounded it and set ambushes [all
around]. “A poor and wise man was found in it” (Ecclesiastes 9:15) – that is Noah. “And he
saved the city in his wisdom” (Ecclesiastes 9:15) – “he offered up burnt offerings on the
altar” (Genesis 8:20). “But no person remembered that poor man” (Ecclesiastes 9:15) – the
Holy One blessed be He said [to those people]: It is you who do not remember him, but I do
remember him: “God remembered Noah.”
“The Lord is good to all, and His mercy is upon all His works [maasav]” (Psalms 145:9) –
Rabbi Levi said: “The Lord is good to all, [and His mercy is] upon” everything, because they
are “His works.” Rabbi Shmuel said: “The Lord is good to all, and His mercy is upon”
everyone, because that is His attribute, that He is merciful. Rabbi Yehoshua of Sikhnin said in
the name of Rabbi Levi: “The Lord is good to all” and imparts some of His mercy to His
creations [maasav]. Rabbi Tanḥuma and Rabbi Abba bar Avin in the name of Rabbi Aḥa:
Tomorrow a year of drought may come and [you will see that] people have compassion for
one another, and the Holy One blessed be He [in turn] becomes filled with mercy upon them
[and grants rain].
In the days of Rabbi Tanḥuma, the people of Israel needed to declare a fast [due to a
drought]. They came to him and said to him: ‘Rabbi, decree a fast.’ He decreed a fast one
day, a second day and a third day, but rain did not fall. He came in [to the synagogue] and
preached to them, saying to them: My children, fill yourselves with mercy for one another,
and the Holy One blessed be He will then become filled with mercy for you. While they were
distributing charity to their poor, they saw someone who was giving money to his divorcée.
They came to him [Rabbi Tanḥuma] and said to him: Rabbi, why are we sitting by while there
is a transgression taking place here among us? He said to them: What is it that you saw?
They said to him: We saw so-and-so giving money to his divorcée. He sent for them and
brought them into the congregation. He said to him: What is this woman to you? He said to
him: She is my divorcée. He said to him: Why were you giving her money? He said to him:
Rabbi, I saw that she was in distress, and I became filled with compassion for her. At that
moment, Rabbi Tanḥuma lifted his face heavenward and said: Master of the universe, if this
man, who has no obligation to support her [his divorcée], saw her in distress and became
filled with compassion for her, then regarding You, of whom it is written: “Gracious and
merciful” (Psalms 145:8), and us, who are the descendants of Your beloved ones, the sons of
Abraham, Isaac, and Jacob – all the more so that You should become filled with compassion
for us. Thereupon rain fell, and the thirst of the world was quenched.
Our Rabbi was once occupied in Torah study in front of the synagogue of the Babylonians in
Tzippori. A certain calf passed by him. It was going off to be slaughtered, and began lowing,
as if to say: Save me. He said to it: ‘What can I do for you? It was for this purpose that you
were created.’ Rabbi suffered from toothaches for thirteen years. Rabbi Yosei bar Avin said:
All those thirteen years that Rabbi suffered from toothaches, no woman in the land of Israel
miscarried, and women in childbirth suffered no pain. Sometime later, a small creeping
animal passed in front of his daughter, and she was going to kill it. He said to her: ‘My
daughter, leave it, as it is written: “His mercy is upon all His works”’ (Psalms 145:9).
Our Rabbi was exceedingly humble, and he would say: Anything a person might ask me to do
[to show him deference] I would do, except for what the sons of Beteira did to my ancestor,
when they stepped down from their prominent positions and promoted him [in their stead].
But if Rav Huna the Exilarch were to come up to here, I would stand up before him. Why?
Because he is from [the tribe of] Judah, and I am from Benjamin; he is from the males of
Judah, and I am from the females. Rabbi Ḥiyya the Great said to him: ‘Why, he is standing
right outside.’ Rabbi’s face became ashen. When he [Ḥiyya] saw that his face had become
ashen, he said to him: ‘It is his coffin.’ He [Rabbi] said to him [Rabbi Ḥiyya]: ‘Someone
wants you outside, go out and see who it is.’ He went outside and did not find anyone there.
He realized that he had been placed under admonishment [by Rabbi], and admonishment
lasts for no fewer than thirty days.
Rabbi Yosei bar Rabbi Avin said: All those thirty days during which Rabbi Ḥiyya the Great
was under admonishment from our Rabbi, he taught his nephew Rav all the principles of the
Torah, and those are the Torah principles that comprise Babylonian halakha. At the
conclusion of thirty days, Elijah of blessed memory came to our Rabbi in the guise of Rabbi
Ḥiyya the Great, placed his hand on his tooth and it was cured. When Rabbi Ḥiyya the Great
came before Our Rabbi, he [Rabbi Ḥiyya] said to him: ‘What did you do to your tooth?’ He
said to him: ‘From the time that you placed your hand on it, it was cured.’ He said to him: ‘I
do not know anything about that.’ When he [Rabbi] heard this, he began treating him with
respect, and when he would gather students, he would position him in the inner circle. Rabbi
Yishmael ben Rabbi Yosei said: ‘[Will he be placed] even closer [to you] than I?’ He said to
him: ‘God forbid, such a thing shall not be done in Israel.’
Our Rabbi used to relate the praises of Rabbi Ḥiyya the Great before Rabbi Yishmael ben
Rabbi Yosei. He said to him: ‘He is a great man, a holy man.’ One time, he saw him in the
bathhouse, and he [Rabbi Ḥiyya] did not show him deference. He [Rabbi Yishmael] said to
him [Rabbi]: ‘That student of yours whom you praise, I saw him in the bathhouse and he did
not show deference to me.’ He said to him [to Rabbi Ḥiyya]: ‘Why did you not show
deference to him?’ Rabbi Ḥiyya said to him: ‘I was deep in thought about the aggada of
Psalms [and did not notice him].’ When he [Rabbi] heard this, he appointed for him two
students who would enter with him to the caldarium, so that he would not tarry there and
have his life compromised.
Another interpretation: “The Lord is good to all…” (Psalms 145:9); “God remembered
Noah….” – Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they transform
[God’s] attribute of mercy into the attribute of strict justice. Everywhere that “the Lord” is
stated, it refers to the attribute of mercy – “the Lord, the Lord, merciful and gracious God”
(Exodus 34:6); yet it is written: “The Lord saw that the wickedness of man was great on the
earth” (Genesis 6:5); “the Lord regretted that He had made man” (Genesis 6:6); “the Lord
said: I will obliterate…” (Genesis 6:7). Fortunate are the righteous, as they transform the
attribute of strict justice into the attribute of mercy. Everywhere that God [Elohim] is stated,
it refers to the attribute of justice. “You shall not curse judges [elohim]” (Exodus 22:27);
“the please of both of them shall come to the judges [elohim]” (Exodus 22:8); yet it is
written: “God [Elohim] heard their groan, and God [Elohim] remembered His covenant…”
(Exodus 2:24); “God [Elohim] remembered Rachel…” (Genesis 30:22); “God [Elohim]
remembered Noah.”
What [favorable] memory did [God] remember to his credit? It was that he fed and sustained
them [the animals] all twelve months in the ark. “God remembered Noah” – and it is only
reasonable that it was [also] due to the merit of the kosher animals that he took with him.
Rabbi Eliezer says: He [Noah] got his name from the offering [he made to God], as it is
stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar
Ḥanina said: He got his name from the resting of the ark, as it is stated: “The ark rested
[vatanaḥ] in the seventh month…” (Genesis 8:4).
Rabbi Yehoshua says: “[Planting and harvest, and cold and heat, and summer and winter,
and day and night] shall not cease” (Genesis 8:22) – the implication is that they had ceased
[during the Flood]. Rabbi Yoḥanan said: The constellations did not function all twelve
months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not
noticeable.
“The wellsprings of the depth and the windows of the heavens were dammed, and the rain
from the heavens was terminated” (Genesis 8:2).
“The wellsprings of the depth…were dammed” – Rabbi Elazar said: In a bad context [it
states]: “On that day all the wellsprings of the great depth were breached” (Genesis 7:11),
but in a good context [it states]: “The wellsprings of the depth…were dammed” – but not all
the wellsprings, to exclude the [hot] spring of Tiberias, Ḥamat Gader, and the Banyas Cave.
“The ark rested in the seventh month, on the seventeenth day of the month, upon the
mountains of Ararat” (Genesis 8:4).
“The ark rested in the seventh month, on the seventeenth [day of the month, upon the
mountains of Ararat]” – on the Corduene mountains.
“It was at the end of forty days, and Noah opened the window of the ark that he made”
(Genesis 8:6).
“It was at the end of forty days, and Noah opened [the window of the ark]” – this supports
what Rabbi Abba bar Kahana said [earlier], that [the ark’s tzohar] was a window.
“He sent the raven, and it went back and forth, until the drying of the water from upon the
earth” (Genesis 8:7).
“He sent the raven” – that is what is written: “He sent darkness and made it dark” (Psalms
105:28).
“And it went back and forth [vashov]” – Rabbi Yudan in the name of Rabbi Yehuda ben
Rabbi Simon: It began presenting arguments [meshivo] to him [Noah]. He said to him, [as it
were]: Of all the animals, beasts, and birds that are here, you are sending only me? He said
to him: What need does the world have for you – [you are fit] neither for food nor for an
offering. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The Holy One blessed
be He said to him [Noah]: Accept it [back into the ark], as the world will have a need for it in
the future. He said to Him: When? He said to him: “Until the drying of the water from upon
the earth” – a certain righteous man is destined to arise and dry out the world, and I will
bring it about that he will have a need for it [the raven]. That is what is written: “The ravens
[orevim] would bring him bread and meat in the morning, and bread and meat in the
evening” (I Kings 17:6). Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: There is a
city in the environs of Beit She’an whose name is Aravi. Rabbi Neḥemya said: They were
actual ravens. From where did they bring it [the food]? From the table of Yehoshafat.
Rabbi Akiva delivered a homily in Ginzak regarding the generation of the Flood, and they did
not weep, but when he mentioned to them the story of Job, they immediately wept. He applied
this verse to them [to the generation of the Flood]: “The womb will forget him; he will be
sweet for the maggots; he will no longer be remembered, and injustice will be broken like a
tree” (Job 24:20). “The womb [reḥem] will forget him” – they caused mercy [raḥamim] to
be forgotten among mankind; the Holy One blessed be He, too, caused His mercy to be
forgotten from them. “He will be sweet for the maggots” – their flesh will be sweet for the
maggots. “He will no longer be remembered, and injustice will be broken like a tree” –
Rabbi Abbahu said: It is not written, “will be uprooted,” but rather, “will be broken” – like
something that is broken and does not produce a replacement. What is it? It is the generation
of the Dispersion.
“He sent the dove from him, to see if the water abated from upon the surface of the
ground” (Genesis 8:8).
“But the dove did not find rest for its foot, and it returned to him to the ark, as water was
upon the surface of the entire earth; and he extended his hand and took it, and brought it
to him to the ark” (Genesis 8:9).
“He sent the dove…but the dove did not find rest…” – Yehuda bar Naḥman said in the name
of Rabbi Shimon: Had it found rest, it would not have returned. Similarly, “it dwells among
the nations, finding no rest” (Lamentations 1:3) – had it found rest, it would never have
returned [from exile]. Similarly, “and among these nations you will not be calm, and there
will be no rest…” (Deuteronomy 28:65) – but had it found rest they would never have
returned.
“He waited yet another seven days and again sent the dove from the ark. The dove came to
him at evening time, and behold, it had a plucked olive leaf in its mouth; and Noah knew
that the water had abated from upon the earth” (Genesis 8:10–11).
“He waited yet another seven days” – Rabbi Yosei said: There were three sets of seven days.
And again sent the dove from the ark…the dove came to him…plucked [taraf]…in its mouth”
– what is taraf? “Killed,” just as you say: “Joseph had been mauled [tarof toraf]” (Genesis
37:33). He said to it: Had you left it, it would have become a great tree.
From where did it [the dove] bring it [the leaf]? It was from the branches in the Land of
Israel that it brought it. Rabbi Levi said: It brought it from the Mount of Olives, as the Land
of Israel was not inundated in the Flood. That is what the Holy One blessed be He said to
Ezekiel: “It is a land that has not been purified, that was not rained upon on the day of fury”
(Ezekiel 22:24). Rav Beivai said: The gates of the Garden of Eden opened up before it, and it
brought it [from there]. Rabbi Abbahu said: Had it brought it from the Garden of Eden,
would it not have brought an item of greater excellence, either cinnamon or balsam? It is,
rather, that it was alluding to a lesson for him. It was saying to Noah: Better this bitter item,
and not something sweet dependent upon your hand.
“He waited yet another seven days and sent the dove, and it did not return again to him
anymore” (Genesis 8:12).
“He waited yet another seven days” – this supports what Rabbi Yosei bar Ḥanina said: There
were three sets of seven days; “He…sent the dove, and it did not return again to him
anymore.”
“It was in the six hundred and first year, in the first month, on the first of the month, the
water began to dry from upon the earth; Noah removed the cover of the ark, and he saw,
and behold, the surface of the ground had begun to dry” (Genesis 8:13).
“It was in the six hundred and first year, in the first month, on the first of the month” – we
learned: The judgment of the generation of the Flood lasted twelve months. How [did it
progress]? “In the six hundredth year of the life of Noah, in the second month, on the
seventeenth day of the month” (Genesis 7:11); and it is written: “The rain was upon the earth
forty days and forty nights” (Genesis 7:12) – that is [the remainder of] Marḥeshvan and
[nearly all of] Kislev. “The water accumulated upon the earth for one hundred and fifty
days” (Genesis 7:24) – that accounts for Tevet, Shevat, Adar, Nisan, and Iyar. “The ark
rested in the seventh month, on the seventeenth day of the month, upon the mountains of
Ararat” (Genesis 8:4) – this refers to Sivan, which was the seventh [month counting] from
the cessation of the rain. For sixteen days the water receded, one cubit every four days, being
one and a half handbreadths per day. You thus come to the conclusion that the ark was
submerged eleven cubits into the water. And it [the water] receded completely over the
course of sixty days. That is what is written: “The water gradually receded until the tenth
month” (Genesis 8:5) – this is Av, which is the tenth [month counting] from the falling of the
rain.
Another interpretation: “It was in the six hundred and first year, in the first month, on the
first of the month, the water began to dry from upon the earth” – it [the earth] became like a
soaking wet object. “And in the second month, on the twenty-seventh day of the month, the
earth dried” (Genesis 8:14) – it became like completely dry land. They sowed it, but it did not
grow anything. Why? Because it represented a curse, and that which represents a curse
cannot bring about blessing. So they waited until rain fell, and they sowed [again].
The verse should have rather said: “And on the sixteenth day of the second month, the earth
dried.” Why, then, does the verse state: And on the twenty-seventh day of the second month,
the earth dried” (Genesis 8:14)? These [extra days] were the eleven days that the solar year
is longer than the lunar year. Rabban Shimon ben Gamliel said: Anyone who wishes to
ascertain that the solar cycle is eleven days longer than the lunar cycle, let him make a
scratch on the wall [where the sun reaches at a given time of day] during the season of
Tamuz. The next year at the same time, the sun will not reach that point until eleven days
later. From this you can ascertain that the solar cycle is eleven days longer than the lunar
cycle.
Chapter 34
“God spoke to Noah, saying:” (Genesis 8:15).
“Go out of the ark, you and your wife and your sons and your sons’ wives with you”
(Genesis 8:16).
“God spoke to Noah, saying: Go out of the ark” – “release me from confinement to thank
Your name. The righteous, through me, will give glory when You perform kindness with me”
(Psalms 142:8). “Release me from confinement [masger]” – this refers to Noah, who had
been confined to the ark for twelve months. “To thank Your name” – to give thanks to Your
name. “The righteous, through me, will give glory [yakhtiru]” – the righteous will crown You
through me. “When You perform kindness with me” – You performed kindness with me and
said to me: “Go out of the ark.”
“The Lord tests the righteous, but He hates the wicked and the lover of injustice” (Psalms
11:5) – Rabbi Yonatan said: A potter does not test flimsy jugs, as he would not be able to
knock on them even once without breaking them. What does he test? Sturdy jugs, as even if he
knocks on them several times, they do not break. So, too, the Holy One blessed be He tests
only the righteous, as it is stated: “The Lord tests the righteous." Rabbi Yosei ben Ḥanina
said: A linen producer, when he knows that his flax is high quality, the more he crushes it the
better it becomes; the more he beats it the more it improves. But when he knows that the flax
is low quality, he would not be able to beat it even once without it breaking. So, too, the Holy
One blessed be He tests only the righteous, as it is stated: “The Lord tests the righteous.”
Rabbi Eliezer said: This is analogous to a proprietor [of a farm] who had two cows, one
strong and one feeble. Upon which one does he place the yoke? Is it not upon the strong one?
So, too, the Holy One blessed be He tests only the righteous, as it is stated: “The Lord tests
the righteous.” “The Lord tests the righteous” – this refers to Noah, as it is stated: “Go out
of the ark.”
Rabbi Yudan began in the name of Rabbi Aivu: “In the transgression of the lips there is an
evil snare, but the righteous one emerges from trouble” (Proverbs 12:13) – because of the
rebellion that the generation of the Flood rebelled against the Holy One blessed be He,
catastrophe befell them. “But the righteous one emerges from trouble” – this refers to Noah,
as it is stated: “Go out of the ark.”
Another interpretation, “go out of the ark.” It is written: “If the spirit of the ruler will depart
from you, do not abandon your place” (Ecclesiastes 10:4) – this is speaking of Noah. Noah
said: ‘Just as I entered the ark only with permission, so will I leave only with permission.’
[God had commanded:] “Come…into the ark” (Genesis 7:1), [and Noah followed:] “Noah
came” (Genesis 7:7). [Now He commanded] “Go out of the ark” (Genesis 8:16), [and only
then,] “Noah went out” (Genesis 8:18).
Another matter, “go out of the ark.” – it is written: “Wisdom fortifies the wise more than ten
rulers who were in a city” (Ecclesiastes 7:19). “Wisdom fortifies the wise” – this refers to
Noah. “More than ten rulers” – more than the ten generations from Adam until Noah; out of
all of them, I did not speak to any one of them, but only with you: “God spoke to Noah.”
Another interpretation, it is written: “For everything there is a season, and a time for every
purpose beneath the heavens” (Ecclesiastes 3:1) – there was a time for Noah to enter the ark,
as it is stated: “Come, you and your entire household, into the ark” (Genesis 7:1), and there
was a time for him to go out of it, as it is stated: “Go out of the ark” (Genesis 8:16). This is
analogous to a leader who left his locale and installed another to take his place [while he was
gone]. When he returned, he said to him: ‘Get out of the place where you are now.’ This is
analogous to a scribe who went to another place and installed another in his stead. When he
returned, he said to him: ‘Get out of the place where you are now.’ So it was with Noah.
[God told him:] “Go out of the ark,” but he did not accept upon himself [the command] to go
out. He said: ‘Shall I go out [and resume normal life,] and procreate, [only to bring my
children] into a curse?’ [He maintained this attitude] until the Omnipresent swore to him that
He will never again bring a flood, as it is stated: “For, this is for Me like the waters of Noah;
as I took an oath that the waters of Noah would no longer pass [over the earth]” (Isaiah
54:9).
“You and your wife and your sons and your sons’ wives” – Rabbi Yudan ben Rabbi Simon
and Rabbi Yoḥanan in the name of Rabbi Shmuel bar Yitzḥak: When Noah entered the ark, it
was prohibited to him to engage in procreation. That is what is written: “You shall come to
the ark: You and your sons” (Genesis 6:18) – by yourselves; “and your wife and your sons'
wives” (Genesis 6:18) – by themselves. When he emerged, He permitted it for him. That is
what is written: “Go out of the ark: You and your wife, [and your sons and your sons’
wives].”
Rabbi Aivu said: “They are in want and in famine, they are solitary” (Job 30:3) – if you see
want come to the world, and famine come to the world, “they are solitary [galmud]” –
consider your wife as though she is galmuda [a menstruating woman]. Rabbi Huna said: It is
written: “Two sons were born to Joseph” (Genesis 41:50). When? “Before the advent of the
year of the famine” (Genesis 41:50).
“Every living being that is with you, from all flesh, of the bird, and of the animal, and of
every crawling creature that crawls on the earth, take out [haitze] with you, and they will
teem on the earth, and be fruitful, and multiply upon the earth” (Genesis 8:17).
“Every living being that is with you…[take out [haitze] with you]” – hotze is written, but it is
read haitze. “They will teem on the earth” – but not in the ark; “and be fruitful…upon the
earth” – but not in the ark.
“Every beast, every crawling creature and every bird, every creature that crawls on the
earth, by their families, emerged from the ark” (Genesis 8:19).
“Every beast, every crawling creature…every creature that crawls” [romess]” – Rabbi Aivu
said: Romess is written with a vav – to exclude hybrids. “By their families” – to the exclusion
of castration. The descendants of Noah were commanded regarding seven matters:
Regarding idol worship; regarding sexual immorality; regarding bloodshed; regarding the
blessing of the Name; regarding implementing justice; regarding robbery; and regarding
[eating] a limb [taken] from a living animal. Rabbi Ḥanina ben Gamliel says: Regarding
[drinking] blood from a living animal, as well. Rabbi Eliezer says: Regarding [producing]
hybrids, as well. Rabbi Shimon ben Yoḥai says: Regarding sorcery, as well. Rabbi Yoḥanan
ben Beroka says: Regarding castration, as well. Rabbi Assi said: The descendants of Noah
were commanded regarding everything that is written in the passage of: “There shall not be
found among you any one who passes his son or his daughter [through the fire, or who
practices divination, or interprets omens, or an enchanter or a sorcerer]…” (Deuteronomy
18:10–11), as it is written thereafter: “For anyone who performs these matters is an
abomination to the Lord [and it is because of these abominations that the Lord your God is
driving them [the Canaanites] out from before you]” (Deuteronomy 18:12).
“Noah built an altar to the Lord, and he took from every pure animal and from every pure
bird, and offered up burnt offerings on the altar” (Genesis 8:20).
“Noah built [vayiven] an altar to the Lord” – vayaven is written; he contemplated [nitbonen]
and He said: ‘Why did the Holy One blessed be He command me to increase the number of
the pure animals beyond that of the impure ones, if not to sacrifice an offerings from them?’
Thereupon, “he took from every pure animal…”
Rabbi Eliezer ben Yaakov says: It was on the great altar in Jerusalem, where Adam the first
man sacrificed, as it is stated: “And may it please the Lord more than a bull with horns and
hooves” (Psalms 69:32).
“The Lord smelled the pleasing aroma, and the Lord said to His heart: I will not continue
to curse the ground anymore on account of man, as the inclination of man's heart is evil
from his youth, and I will not continue to smite every living being anymore as I did”
(Genesis 8:21).
“The Lord smelled the pleasing aroma” – Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi
Eliezer says: The descendants of Noah sacrificed [even] peace offerings. Rabbi Yosei bar
Ḥanina says: They sacrificed only burnt offerings. Rabbi Eliezer raised an objection to Rabbi
Yosei bar Ḥanina: But is it not written: “And Abel, too, brought from the firstborn of his flock
and their fats” (Genesis 4:4) – referring to something whose fats are sacrificed? What does
Rabbi Yosei do about this? [He explains it:] From the fattest among them. Rabbi Eliezer
raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men
of the children of Israel, and they offered up burnt offerings and they slaughtered feast peace-
offerings [shelamim]…”? (Exodus 24:5). What does Rabbi Yosei do about this? They were
whole, with their hides intact, as they did not undergo flaying and cutting. Rabbi Eliezer
raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of
Moses, took a burnt offering and feast offerings”? (Exodus 18:12). What does Rabbi Yosei do
about this? It is according with the one who said: Yitro came after the giving of the Torah.
Rabbi Huna said: Rabbi Yanai and Rabbi Ḥiyya the Great disagreed. Rabbi Yanai said: He
[Yitro] came before the giving of the Torah. Rabbi Ḥiyya the Great said: He came after the
giving of the Torah. Rabbi Ḥanina said: They do not disagree; the one who said that Yitro
came before the giving of the Torah holds that the descendants of Noah sacrificed peace
offerings. The one who said that Yitro came after the giving of the Torah holds that they
sacrificed [only] burnt offerings.
This supports Rabbi Yosei bar Ḥanina, as it is written: “Awake, north, and come, south”
(Song of Songs 4:16). “Awake, north” – this refers to the burnt offering that was slaughtered
in the north. What is meant by “awake”? It is something that was dormant and was now re-
awakened. “And come, south” – this refers to the peace offering that could be slaughtered in
the south. What is meant by “come”? Something that was a new concept. Rabbi Yehoshua
said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina: “This is the law
of the burnt offering, that is the burnt offering…” (Leviticus 6:2) – [“that is”] what the
descendants of Noah used to sacrifice. But when it comes to the peace offering it is written:
“This is the law of the peace offering” (Leviticus 7:11) – “that they sacrificed” is not written
here, but rather, “that one will sacrifice” (Leviticus 7:11); from here on.
“The Lord smelled the pleasing aroma” – He smelled the [future] aroma of Abraham our
forefather emerging from the fiery furnace. He smelled the aroma of Ḥananya, Mishael, and
Azarya rising from the fiery furnace. This is analogous to a devotee of the king who sent him
a tribute, a fine gift on a fine tray. His son succeeded him, but did not send him a tribute. His
grandson succeeded him and did send him a tribute. He [the king] said to him: ‘How similar
your offering is to your grandfather’s offering.’ “The Lord smelled” – he smelled the aroma
of the generation of [the Hadrianic] persecutions. Rav Shalom said in the name of Rabbi
Menaḥma bar Ze’ira: This is analogous to a king who sought to build himself a palace on the
seacoast, but he did not know where to build it. He found a flask of balsam oil. He went over
to it and smelled it, and built it [the palace] over it. That is what is written: “For He founded
it upon the seas and established it upon the rivers” (Psalms 24:2). By what merit? It is by the
merit of: “The generation of those who seek Him, who seek Your countenance, Jacob, Selah”
(Psalms 24:6).
“The Lord said to His heart” – the wicked are under the control of their hearts: “The
scoundrel says in his heart” (Psalms 14:1); “Esau said in his heart” (Genesis 27:41);
“Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart” (Esther 6:6). But the
righteous, their hearts are subject to them: “Hannah was speaking to her heart” (I Samuel
1:13); “David said to his heart” (I Samuel 27:1); “Daniel placed in his heart” (Daniel 1:8);
“the Lord said to His heart.”
“I will not continue…and I will not continue” – it is powerful, it is powerful. The Rabbis say:
“I will not continue” for the [present] children of Noah, “and I will not continue” for
[future] generations.
Rabbi Ḥiyya the Great said: Wretched is the dough whose baker attests in its regard that it is
inferior – “[and the Lord said to His heart…] as the inclination of man’s heart is evil from
his youth.” Abba Yosei HaTorati says: Wretched is the leaven whose maker attests that it is
inferior, as it is stated: “For He knows our inclination; mindful that we are dust” (Psalms
103:14). The Rabbis say: Wretched is the sapling whose planter attests that it is inferior, as it
is stated: “The Lord of hosts, who planted you, spoke evil of you” (Jeremiah 11:17).
Antoninos asked our Rabbi, saying to him: ‘From what point is the evil inclination implanted
in a person? From the moment he emerges from his mother’s womb, or even before he
emerges from his mother’s womb?’ He said to him:’ Before he emerges from his mother’s
womb.’ He said to him: ‘No. Were it implanted in him while still in his mother’s womb, he
[the fetus] would dig through her innards and emerge [by force].’ Rabbi conceded to him, as
he was in agreement with the opinion of the Biblical verse: “As the inclination of man's heart
is evil from his youth [neurav]” (Genesis 8:21). Rabbi Yudan said: “ne’erav” is written;
from the moment that he pushes out [ninar] to emerge from his mother’s womb.
Antoninos also asked our Rabbi, saying to him: ‘From when is a spirit embedded in a
person? From the moment he emerges from his mother’s womb, or even before he emerges
from his mother’s womb?’ He said to him: ‘After he emerges from his mother’s womb.’ He
said to him: ‘No. This is analogous to a piece of meat, if one were to leave it without salting it
for three days, it putrefies.’ Rabbi conceded to him, as he was in agreement with the opinion
of the Biblical verse, as it is stated: ”You granted me life and kindness, and Your command
[ufkudatekha] preserved my spirit” (Job 10:12) – from when did you place the soul in me? It
is from when You deposited me [hifkadetani].
“As long as the earth endures, sowing and reaping, cold and heat, summer and winter, and
day and night shall not cease” (Genesis 8:22).
“As long as the earth endures, sowing and reaping, cold and heat…” – Rabbi Yudan in the
name of Rabbi Shmuel: What do the descendants of Noah believe? That the covenant made
with them will last forever? The truth is, rather, that as long as the heavens and the earth
endure, their covenant is in effect. When that day comes regarding which it is written: “For
the heavens will be eroded like smoke and the earth will wear away like a garment” (Isaiah
51:6), at that time: “It will be annulled on that day…” (Zechariah 11:11).
Rabbi Aḥa said: [God said:] ‘What caused them [the generation of the Flood] to rebel
against Me? Is it not because they would sow, but would not reap, bearing children and never
burying them? From now forward: “sowing and reaping” – they will [sometimes] bear
children and bury them; “cold and heat” – there will be fever and chills; “summer and
winter” – I will bring birds to prey upon them in the summer, just as it says: “The bird of
prey will prey on them in the summer, and all the beasts of the earth will prey on them in the
winter” (Isaiah 18:6). There was an incident involving one of the prominent leaders of the
generation who suffered from a headache. Some say it was Rabbi Shmuel bar Naḥman. He
would say: Look at what the generation of the Flood brought upon us.
Another interpretation, “as long as the earth endures” – Rav Huna in the name of Rabbi
Aḥa: What do the descendants of Noah believe? That the covenant made with them will last
forever? This is what I said to them: “As long as the earth endures” – the truth is, rather, that
as long as day and night endure, their covenant is in effect, but when that day comes
regarding which it is written: “There will be one day, it will be known to the Lord, that is not
day and not night” (Zechariah 14:7), at that moment: “It will be annulled on that day…”
(Zechariah 11:11).
Rabbi Yitzḥak said: [God said:] ‘What caused them to rebel against Me? Is it not because
they would sow, but would not reap, as Rabbi Yitzḥak said: ‘Once in forty years they would
need to sow’? And they were able to walk from one end of the earth to the other end in a short
time, uprooting cedars of Lebanon with their feet [as they walked]. [Bites of] lions and
leopards seemed to them like [tearing out] a hair from one’s flesh. And how pleasant was the
weather for them? It was [eternally pleasant,] as it is between Passover and Shavuot.
Rabban Shimon ben Gamliel says in the name of Rabbi Meir, and, likewise, Rabbi Dosa used
to say in accordance with his opinion: Half of Tishrei, Marḥeshvan and Kislev – that is
“sowing”; half of Kislev, Tevet, and half of Shevat – “winter”; half of Shevat, Adar, and half
of Nisan – “cold”; half of Nisan, Iyar, and half of Sivan – “reaping”; half of Sivan, Tamuz,
and half of Av – summer; half of Av, Elul, and half of Tishrei – “heat.” Rabbi Yehuda counts
[these six seasons] from [the beginning of] Marḥeshvan. Rabbi Shimon begins [the count]
with [the beginning of] Tishrei.
Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood].
Rabbi Yonatan said to him: They functioned, but their effect was not palpable. Rabbi Eliezer
and Rabbi Yehoshua, Rabbi Eliezer says: “Shall not cease” means that they did not cease
[during the Flood either]. Rabbi Yehoshua says: “Shall not cease” implies that they did
cease [during the Flood].
“God blessed Noah and his sons, and He said to them: Be fruitful and multiply, and fill the
earth” (Genesis 9:1).
“God blessed Noah and his sons, and He said to them: Be fruitful and multiply, and fill the
earth” – this pertains to the merit of the offerings.
“And fear of you and dread of you will be upon every beast of the earth, and upon every
bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea:
into your hand they are given” (Genesis 9:2).
“And fear of you and dread of you will be” – fear and dread were restored, but dominion was
not restored. When was it restored? It was in the days of Solomon, as it is stated: “For he had
dominion over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4).
It is taught: Rabbi Shimon ben Elazar says: One may desecrate Shabbat on behalf of a day-
old baby [to save its life], but one may not desecrate Shabbat on behalf of the dead David
king of Israel. As long as a person is alive, one may desecrate Shabbat on his behalf, but if he
is dead, one may not desecrate Shabbat on his behalf. Likewise, Rabbi Shimon ben Elazar
says: One need not guard a one-day-old baby from moles or snakes, that they not gouge out
his eyes; [even] a lion sees him and flees, a serpent sees him and flees. But when [the giant]
Og king of Bashan dies, one needs to guard him from moles and mice, that they not gouge out
his eyes. As long as a person his alive, fear of him is upon all the creatures. When he dies,
fear of him is removed. That is what is written: “And fear of you and dread [ḥitekhen] of you
will be [upon every beast].”
“Every crawling creature that lives shall be yours to eat; like green vegetation, I have given
you everything” (Genesis 9:3).
“But flesh with its life, its blood, you shall not eat” (Genesis 9:4).
“Every crawling creature that lives…but flesh with its life, its blood [you shall not eat]” –
Rabbi Yosei bar Aivu in the name of Rabbi Yoḥanan: Adam the first man, for whom the
consumption of meat for pleasure was not permitted, was not warned regarding a limb taken
from a living animal, but the descendants of Noah, for whom the consumption of meat for
pleasure was permitted, were warned regarding a limb taken from a living animal.
“But I will demand your blood of your lives; from every beast I will demand it, and from
man; from every man for his brother, I will demand the life of man” (Genesis 9:5).
“But [akh] [I will demand your blood of your lives]” – to include one who strangles himself.
One might think that this applies [even] to cases like Saul? The verse states akh. One might
think that this applies [even] to cases like Ḥananya, Mishael, and Azarya? The verse states
akh.
“From every beast” – this refers to one who makes his fellow man available to a wild beast
to kill him. “From every man for his brother” – this refers to one who hires others to kill his
fellow man.
Another interpretation, “from every beast I will demand it” – these are the four kingdoms.
“From man [adam], from every man for his brother” – this is Esau, as it is written: “Deliver
me, please, from the hand of my brother, from the hand of Esau” (Genesis 32:12). “I will
demand the life of man” – these are Israel, as it is stated: “You are My flock” (Ezekiel
34:17); “Flock of My pasture, you are man” (Ezekiel 34:31).
“One who sheds the blood of man, by man his blood shall be shed, as He made man in the
image of God” (Genesis 9:6).
“One who sheds the blood of man, by man [baadam] his blood shall be shed” – Rabbi
Ḥanina said: All of these words are in accordance with the laws of the descendants of Noah,
[who are executed for murder] by the word of one witness, by one judge, without [two]
witnesses, without forewarning, [for killing] through an agent, for [killing] fetuses.
With one witness and one judge – “one who sheds the blood of man, by man” – one [man] –
“his blood shall be shed.” Without witnesses and without forewarning – “one who sheds the
blood of man…his blood shall be shed.” [One who kills] through an agent –“one who sheds
the blood of man, [by man],” by means of [sending] another man – “his blood shall be
shed.” For [killing] fetuses –“One who sheds the blood of man, by man [baadam], his blood
shall be shed.” Rabbi Yehuda ben Rabbi Simon said: Also one who strangles a person –
“One who sheds the blood of man by man [baadam].”
Rabbi Levi said: If a person murdered someone and was not killed [as punishment], when
will he be killed? It will be when "the man” [the Messiah] will come – “one who sheds the
blood of man, by the man [baadam] his blood shall be shed.”
Rabbi Akiva expounded: Anyone who sheds blood, it is considered for him as though he has
diminished God’s image. What is the source? “One who sheds the blood of man, by man his
blood shall be shed.” Why? “As He made man in the image of God.”
“And you, be fruitful, and multiply; teem on the earth, and multiply upon it” (Genesis 9:7).
Rabbi Elazar ben Azarya expounded: If someone refrains from procreation, the verse
considers him as though he has diminished God’s image. What is the source? “As He made
man in the image of God,” and it is written thereafter: “And you, be fruitful, and multiply;
teem on the earth, and multiply.”
Ben Azai expounded: If someone refrains from procreation, the verse considers him as
though he has spilt blood and diminished the divine image. What is the source? “One who
sheds the blood of man…” Why? “As [He made man] in the image of God.” What is written
thereafter? “And you, be fruitful and multiply.” Rabbi Elazar ben Azarya said to him: It is
appropriate when thoughts are expressed by those who carry them out. Ben Azai expounds
appropriately but does not act appropriately. He said to him: ‘I [refrain] because my soul
yearns for Torah [study], but the world can be sustained by others [who do procreate].’
“And you, be fruitful, and multiply; [teem on the earth, and multiply upon it]” – Reish Lakish
said: A covenant was granted to all the different climates. Rabbi Shimon ben Lakish was once
sitting and toiling in Torah study in a certain street in Tiberias. Two women were leaving
there [Tiberias]. One said to the other: ‘Blessed be He who allowed us to leave this foul
climate.’ He called to them and said to them: ‘From where are you?’ They said: ‘From
Mezaga.’ He said: ‘I know Mezaga, and there is nothing there but two pillars.’ He said:
‘Blessed be He who has implanted the favor of each place in the eyes of its residents.’
A student of Rabbi Yosei was once sitting before him [studying under him]. He kept
explaining something to him, but he could not grasp it. He said to him: ‘Why are you having
trouble grasping this?’ He said to him: ‘Because I am away from my native place.’ He said to
him: ‘From what place do you come?’ He said to him: ‘From Govat Shammai.’ He said to
him: ‘What is the climate like there?’ He said to him: ‘When a baby is born, we have to knead
a paste of unripe grapes and smear it on his head so the mosquitoes should not consume
him.’ He [Rabbi Yosei] said: ‘Blessed be He who has the implanted the favor of each place in
the eyes of its residents.’ In the future, too, it will be so, as it is stated: “I will remove the
heart of stone from your flesh, [and I will give you] a heart of flesh [lev basar]” (Ezekiel
36:26) – a heart that does not desire [lev boser] the tract of another.
Chapter 35
“God spoke to Noah, and to his sons with him, saying:” (Genesis 9:8).
“And I hereby establish My covenant with you, and with your descendants after you”
(Genesis 9:9).
“God spoke to Noah, and to his sons…and I hereby establish” – Rabbi Yehuda and Rabbi
Neḥemya, Rabbi Yehuda said: Because he violated the command, that is why he was
degraded. Rabbi Neḥemya said: He went beyond the command, and conducted himself with
holiness, and that is why he and his sons merited [to hear God’s] communication: “God
spoke to Noah and to his sons.”
“God said: This is the sign of the covenant that I place between Me and you, and every
living soul that is with you, for eternal generations” (Genesis 9:12).
“God said: This is the sign of the covenant that I place between Me and you…for eternal
generations [ledorot]” – ledorot is written [missing two vavs], to exclude two generations;
the generation of Hezekiah, and the generation of the members of the Great Assembly. Rabbi
Ḥizkiya omits the generation of the members of the Great Assembly and substitutes the
generation of Rabbi Shimon ben Yoḥai.
Elijah of blessed memory and Rabbi Yehoshua ben Levi were sitting and studying Mishna
together. They came across a teaching of Rabbi Shimon ben Yoḥai. They said: ‘The author of
the teaching is right here, let us go in and ask him.’ Elijah of blessed memory went in to him.
He [Rabbi Shimon’s spirit] said to him: ‘Who is with you?’ He said: ‘It is the foremost figure
of the generation, Rabbi Yehoshua ben Levi.’ He said to him: ‘Has a rainbow ever been
sighted in his days?’ He said to him: ‘Yes.’ He said: ‘If a rainbow has been sighted in his
days, he is not worthy to see my countenance.’
Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as
follows: ‘Valley, valley be filled with gold dinars.’ And it became filled. Rabbi Ḥizkiya said in
the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘If Abraham
would wish to do so, he could draw near everyone from his contemporaries through to my
contemporaries, and I would draw near everyone from my contemporaries until the advent of
the messianic king. And if he does not wish to do so, Aḥiya the Shilonite could join me and
together we could draw near everyone from Abraham to the advent of the messianic king.’
Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai said the
following: ‘The world cannot endure if there are fewer than thirty men living who are as
righteous as Abraham our patriarch. If there are thirty [in the world at present], I and my son
are two of them. If there are twenty, I and my son are among them. If there are ten, I and my
son are among them. If there are five, I and my son are among them. If there are two, I and
my son are they. If there is only one, it is I.’
“My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me
and the earth” (Genesis 9:13).
“My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me. Is
that possible? It is, rather, like the straw [kashin] of the grain.
“It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud”
(Genesis 9:14).
“It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan
bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going
to bring it down onto his son, but instead brought it down upon his servant.
“The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant
between God and every living creature of all flesh that is upon the earth” (Genesis (9:16).
“The rainbow shall be in the cloud and I will see it, to remember the eternal covenant
between God…” – this is the supernal attribute of justice, “and every living creature”…
Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah
from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some
say it was about the passage concerning libations. [Afterwards,] they took their leave of him,
but they stayed over for another day. They said: ‘We must go take leave of him a second
time.’ One of them expounded and said to the others: ‘It was already written: “Joshua
blessed them and sent them off, and they went to their tents” (Joshua 22:6). Why, then, does
the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”?
(Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the
tribes of Reuben and Gad were together with them, and spent fourteen years in this manner.
They took their leave of Joshua to go back to their tents. But they stayed over there a few
more days, and went back to take leave of him a second time. That is why it is stated: “Also
when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were
members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that
his entourage had diminished, they accompanied him back to his house. The latter blessing
was greater than the former. That is what is written: “He said to them, saying: Return to your
tents with much wealth, with very much livestock, with silver, with gold, with bronze, with
iron, and with very many garments. Divide the spoils of your enemies with your brethren”’
(Joshua 22:8).
Another one expounded: It was already written [concerning Solomon]: “On the eighth day he
sent the people away, and they blessed the king” (I Kings 8:66). Why, then, is it stated
[further]: “On the twenty-third day of the seventh month he sent the people away”? (II
Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed
there several additional days, so they went back to take their leave of him a second time. That
is why it is stated: “On the twenty-third day of the seventh month he sent the people away.”
Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days,
and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days
before the festival [Sukkot] that do not include a Shabbat and Yom Kippur. During those
seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps.
Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands
for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them
that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said
to them: ‘All of you are among the participants in the World to Come.’ And the latter blessing
was greater than the former, as it is stated: “And they went to their tents joyful and good-
hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually
pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi
said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among
the participants in the World to Come.’
Another one of them expounded: It was already written [regarding Elisha]: “She departed
from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told
the man of God”? (II Kings 4:7). The explanation is that: “the oil had stopped [vayaamod]”
(II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen and she
came to ask whether she should sell it or not sell it. The latter blessing was greater than the
former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will
come to life.
When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of
Torah scholars to accompany them, to find out what they would expound on the way. One of
them expounded: It was already written: “The angel of God that was going before the camp
of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state
[further]: “And the pillar of cloud traveled from before them and stood behind them”?
(Exodus 14:19). The explanation is that the same attribute of strict justice that had been
extended against Israel, the Holy One blessed be He redirected it against the Egyptians.
Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to
remember the eternal covenant between God and every living creature…” – “between God”
– this is the supernal attribute of strict justice; “and every living creature” – this is the
attribute of justice below. The supernal attribute of justice is severe; the attribute of justice
below is lenient.
One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]”
(Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15).
“[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious
stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:]
‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this:
perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah
9:23).
Artevan sent a priceless jewel to our Rabbi. He said to him: ‘Send me a valuable object that
is as valuable as this.’ He sent him a mezuza. He sent a message to him, saying: ‘I sent you
an item that is priceless and you sent me an item that is worth one polar.’ He said to him:
‘My objects and your objects cannot equal it. Moreover, you sent me an item that I must
guard, and I sent you an item that guards you while you sleep, as it is stated: “It [the Torah]
will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will
protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be
your conversation” (Proverbs 6:22) – in the future [resurrection].’
Chapter 36
“The sons of Noah, who emerged from the ark, were Shem, Ham, and Yefet, and Ham was
the father of Canaan” (Genesis 9:18).
“The sons of Noah, who emerged from the ark” – “He is silent [yashkit], and who can
condemn? He conceals His face; who can see Him [yeshurenu]? To a nation and to a person
alike” (Job 34:29). Rabbi Meir expounded: [The generation of the Flood said:] “He is
silent” concerning His world; “He conceals His face” from His world, like a judge before
whom a curtain is spread before his face and he does not know what is transpiring outside.
So said the generation of the Flood: “Clouds obscure for Him and He does not see” (Job
22:14).
They [the other Sages] said to him: ‘That is enough for you, Meir.’ He said to them: ‘What,
then, is the meaning of what is written: “He is silent [yashkit], and who can condemn…”?’
They said: ‘He granted tranquility to the generation of the Flood, and who came to condemn
them? What tranquility did He afford them? “Their offspring are well placed [nakhon] before
them, with them, and their descendants are before their eyes” (Job 21:8); “They send out
their youngsters like a flock....” (Job 21:11). Rabbi Levi and the Rabbis, Rabbi Levi said:
One’s wife would be pregnant for [just] three days [before giving birth], as nakhon is stated
here, and elsewhere, it is stated: “Be prepared [nekhonim] [for three days]” (Exodus 19:15)
– just as nakhon stated there refers to three days, so, too, nakhon that is stated here refers to
three days. The Rabbis say: One’s wife would be pregnant for [just] one day and give birth,
as nakhon is stated here, and nakhon is stated elsewhere: “Be prepared [nakhon] for the
morrow” (Exodus 34:2) – just as nakhon there refers to one day, so, too, here it refers to one
day. “And their descendants are before their eyes” – as they would [live to] see their children
and their children’s children.
“They send out their youngsters [avileihem] like a flock” – Rabbi Levi said: In Arabia they
call a baby avila. “And their children dance” (Job 21:11) – in the manner of demons, as it
says: “And demons will dance there” (Isaiah 13:21).
When one of them would give birth during the day, she would say to her [newborn] son: ;Go
out and get me a flint rock to sever your umbilical cord.’ [If she gave birth] at night, she
would say to her son: ‘Go out and kindle a lamp for me with which to sever your umbilical
cord.’ There was an incident involving a certain woman who gave birth at night. She said to
her son: ‘Go and kindle me a lamp so I can sever your umbilical cord.’ He went out and
encountered the demon Shemadon. He [the demon] said to him: ‘Go announce to your
mother that the rooster has crowed. Had it not been that the rooster crowed, I would have
smitten you and killed you.’ He [the baby] said to him: ‘You go announce to your mother that
my mother has not yet severed my umbilical cord, as had she severed it, I would have smitten
you and killed you.’ That is what is written: “Their houses are peaceful without fear” (Job
21:9) – [without fear] of demons; “and the rod of God is not upon them” (Job 21:9) – [they
were spared] from suffering. When He concealed his face from them [and finally punished
them], who could say to Him: ‘Your conduct is not appropriate [kashura]?’ In what way did
He conceal his face from them? In that He brought the Flood upon them. That is what is
written: “He obliterated all existence…” (Genesis 7:23). “To a nation and to a person alike”
– “to a nation” – this refers to the generation of the Flood; and to a person” – this refers to
Noah. “Alike” – as the world was founded from him. He was [equally] able to establish His
world from a whole nation or from a single person, as it is stated: “The sons of Noah, who
emerged from the ark.”
“He shatters [yaroa] the powerful without number…” (Job 34:24) – the [powerful] men of
the generation of the Flood performed evil [here’u] with their evil deeds. “Without number”
– their evil deeds were innumerable. “And sets others in their place” (Job 34:24) – these are
the descendants of Noah: “The sons of Noah…were Shem, Ham, and Yefet.”
“Indeed, from when there was day, I am He, and there is no savior from My hand” (Isaiah
43:13) – from among the nations of the world. “I will act, and who can reverse it?” (Isaiah
43:13) – all the actions and thoughts that I implemented with the generation of the Flood,
who could say to Me: ‘You did not act appropriately?’ But Noah entered in peace and
emerged in peace – “The sons of Noah, who emerged…were…”
“And Ham was the father of Canaan” – the father of the debased one.
“These three were the sons of Noah, and from these the whole earth was dispersed”
(Genesis 9:19).
“These three were the sons of Noah, and from these the whole earth was dispersed” – to what
is the matter comparable? It is comparable to a great fish that disperses its eggs and fills the
world.
“Noah, man of the soil, began, and he planted a vineyard” (Genesis 9:20).
“Noah, man of the soil, began [vayaḥel]” – he became profaned and unholy [ḥulin]. Why?
“And he planted a vineyard.” Should he not have planted something else, that was
constructive, a fig tree branch or an olive tree branch? Instead, “he planted a vineyard.”
From where did he have it [the grapevine shoot]? Rabbi Abba bar Kahana said: He brought
in [to the ark] vine branches and saplings, fig branches, and olive branches. That is what is
written: “Gather it for you” (Genesis 6:21) – a person gathers an item only if he needs it.
“Man of the soil” – there were three people who were enthusiastic about the soil, but
ultimately nothing constructive came from them. They are: Cain, Noah, and Uziyahu. Cain –
“Cain was a tiller of the soil” (Genesis 4:2); Noah – “a man of the soil”; Uziyahu – “he had
farmers and vine growers in the mountains and on the fertile lands, as he was a lover of the
soil” (II Chronicles 26:10).
“Man of the soil” – he remade the surface of the soil; because of him the soil was watered;
he filled the entire surface of the soil. “Man of the soil” – he was a farmer, [called “man of
the soil”] after his farming activities. Rabbi Berekhya said: Moses was more beloved that
Noah. Noah, after he was called “a righteous man” (Genesis 6:9), was called “a man of the
soil.” But Moses, after he was called “an Egyptian man” (Exodus 2:19) was called “the man
of God” (Deuteronomy 33:1).
“He planted a vineyard” – when he was about to plant a vineyard, the demon Shemadon
encountered him. He said to him: ‘I have a partnership with you. However, be careful that
you do not enter into my domain, and if you enter my domain, I will harm you.’
“He drank of the wine and became drunk, and he was exposed inside his tent” (Genesis
9:21).
“He drank of the wine.” “He drank” – he drank immoderately and became disgraced.
Rabbi Ḥiyya bar Abba said: On that same day he planted [the vineyard], on that same day he
drank, on that same day he was disgraced.
“He was exposed [vayitgal] inside his tent” – vayigal is not written, but rather, vayitgal – he
brought about exile [galut] for himself and for subsequent generations. The ten tribes were
exiled only due to wine. That is what is written [regarding them]: “Those who drink wine
from bowls” (Amos 6:6), “Woe to those who rise early in the morning and pursue
intoxicating drink; [who stay up late at night, wine will inflame]” (Isaiah 5:11). The [other
two] tribes, of Judah and Benjamin, were also exiled only due to wine, as it is stated: “These
too erred with wine and strayed with intoxicating drink” (Isaiah 28:7).
“Inside his tent [oholo]” – oholah is written – it was inside his wife’s tent. Rav Huna said in
the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: When Noah emerged from the ark, a
lion struck him and mutilated him. When he came to engage in relations his seed scattered
and he was humiliated.
Rabbi Yoḥanan said: Never be eager for wine, as in this entire passage about wine, the word
vay appears fourteen times: “Noah began [vayaḥel],” “he planted [vayita] a vineyard,” “he
drank [vayesht] of the wine,” [“and became drunk [vayishkar]”] “he was exposed
[vayitgal],” Ḥam saw [vayar]” (Genesis 9:22), “he told [vayaged] his two brothers”
(Genesis 9:22), “Shem and Yefet took [vayikaḥ]” (Genesis 9:23), “they placed it [vayasimu]
on the shoulders of both of them” (Genesis 9:23), “they walked [vayelekhu] backward”
(Genesis 9:23), “they covered [vaykhasu] the nakedness of their father. They faced
backward, and they did not see the nakedness of their father” (Genesis 9:23), “Noah
awakened [vayikatz]” (Genesis 9:24), “He knew [vayeda] what…had done to him” (Genesis
9:24), “he said [vayomer]: Cursed is Canaan, as slave of slaves…” (Genesis 9:25).
“Ḥam, father of Canaan, saw the nakedness of his father, and told his two brothers
outside” (Genesis 9:22).
“Ḥam, father of Canaan, saw [and told [vayaged]]” – he said it to them and spoke
persuasively to them; he said to them: Adam the first man had [only] two sons and one of
them arose and killed the other. This one [Noah] has three sons and he seeks to make them
four? He said it to them and spoke persuasively to them.
Rabbi Yaakov bar Zavdi said: What is the reason that a slave is liberated by [losing] a tooth
or an eye? It is from here: “He saw” and “he told.”
“Shem and Yefet took the garment, they placed it upon the shoulders of both of them, they
walked backward, and they covered the nakedness of their father and they faced backward,
and they did not see the nakedness of their father” (Genesis 9:23).
“Shem and Yefet took the garment” – Rabbi Yoḥanan said: Shem began with the mitzva first,
and Yefet came and heeded him. That is why he [Shem] merited the prayer shawl and Yefet,
the regal cloak.
“They placed it upon the shoulders of both of them, they walked backward, and they covered
the nakedness of their father.” From the fact that it is stated: “They walked backward,” do I
not know that “they did not see the nakedness of their father”? Rather, it teaches that they
placed their hands over their faces as they were walking backward, conducting themselves
with respect, in keeping with the [appropriate] reverence for a father upon his son. The Holy
One blessed be He said to Shem: ‘You covered your father’s nakedness, by your life, I will
repay you, [as it is written]: “Then these men were bound in their sarbaleihon […and were
thrown into the fiery furnace]”’ (Daniel 3:21). [What is sarbaleihon?] Rabbi Yudan and
Rabbi Huna, Rabbi Yudan said: Their cloaks. Rabbi Huna said: Their robes.
The Holy One blessed be He said to Yefet: ‘You covered your father’s nakedness, by your life,
I will repay you [as it is written]: “It will be on that day, I will give Gog a place of burial
there, in Israel, the valley of the passersby east of the sea, and it will block the passersby, and
they will bury Gog and all his multitude there, and they will call it the valley of the Multitude
of Gog”’ (Ezekiel 39:11).
The Holy One blessed be He said to Ḥam: ‘You brought shame to your father’s nakedness, by
your life, I will exact retribution against you: “So the king of Assyria will lead the captives of
Egypt and the exiles of Kush, youths and elders, naked and barefoot and bared of buttocks,
the nakedness of Egypt”’ (Isaiah 20:4).
“Noah awoke from his wine, and knew what his youngest son had done to him” (Genesis
9:24).
“Noah awoke from his wine” – the effect of his wine ceased from him. “And knew what his
youngest [hakatan] son had done to him” – his disqualified son. That is what is written: For
the bronze altar that was before the Lord was too small [katan] to contain...” (I Kings 8:64).
“He said: Cursed be Canaan; a slave of slaves he shall be to his brothers” (Genesis 9:25).
“He said: Cursed be Canaan; a slave of slaves he shall be to his brothers” – Ḥam committed
the sin and Canaan was cursed? This is astonishing. Rabbi Yehuda and Rabbi Neḥemya,
Rabbi Yehuda said: Because it is written: “God blessed Noah and his sons” (Genesis 9:1),
and a curse cannot be in a place where there is blessing. That is why he said: “Cursed is
Canaan.” Rabbi Neḥemya says: Canaan saw and told Ḥam; therefore, one ascribes the curse
to the corrupt one.
Rabbi Berekhya said: Noah endured much suffering in the ark due to the fact that he did not
have a young son to attend to him. He said: ‘When I emerge, I will produce a young son for
myself to attend to me.’ After Ḥam performed that act [to Noah], he said: ‘You prevented me
from producing a young son to attend to me; therefore, that man [your son Canaan] will be a
slave to his brothers, who are servants to me.’ Rav Huna said in the name of Rav Yosef:
[Noah said:] ‘You prevented me from performing an act that is done in darkness; therefore,
that man [Canaan] will be ugly and darkened.’ Rabbi Huna said in the name of Rabbi Yosef:
He said to him: ‘You prevented me from producing a fourth son; therefore, I am cursing your
fourth son.’
Rabbi Ḥiyya bar Abba said: Both Ḥam and the dog engaged in sexual relations in the ark.
That is why Ḥam emerged darkened, and the dog is exposed when mating. Rabbi Levi said:
This is analogous to one who imprinted his own coinage [with his image] inside the king’s
tent. The king said: ‘I decree that his face should be blackened and his image defaced.’ So,
Ḥam and the dog engaged in sexual relations in the ark, and that is why Ḥam emerged
darkened, and the dog is exposed when mating.
“He said: Blessed be the Lord, God of Shem, and Canaan shall be their servant” (Genesis
9:26).
“May God expand Yefet, and he shall dwell in the tents of Shem, and Canaan shall be their
servant” (Genesis 9:27).
“He said: Blessed be the Lord, God of Shem […May God expand Yefet, and he shall dwell in
the tents of Shem]” – Reish Lakish said: From Yefet, as well, there were those [descendants]
who stood in the tents of Shem. “He said: Blessed be the Lord, God of Shem, and Canaan
shall be…may God expand Yefet” – this refers to Cyrus [the king of Persia and Madai] who
decreed that the [second] Temple should be built. Nevertheless, “He shall dwell in the tents
of Shem” – the Divine Presence rested only in the tents of Shem. Bar Kappara said: The
words of the Torah will be said in the Greek language in the tents of Shem.
Rabbi Yudan said: From here there is a source from the Torah for translations [of the
Torah]. That is what is written: “They read in the scroll of the Torah of God, [explicated,
providing insight, and they elucidated the reading]” (Nehemiah 8:8). “They read in the scroll
of the Torah of God” – this is the biblical text itself; “explicated” – this refers to translation;
“providing insight” – this refers to the cantillation notes; “and they elucidated the reading”
– this refers to [the demarcation of the] beginnings of the verses. Rabbi Huna ben Luleyani
says: This refers to the delineation [of verses] and proofs. The Rabbis of Caesarea said:
From here, the [concept of the] Masoret is derived.
Rabbi Ze’ira and Rabbi Ḥananel in the name of Rabbi: Even if one is as familiar with the
Torah as Ezra, he should not recite it orally while writing [a Torah scroll]. But is it not
taught that there was once an incident involving Rabbi Meir in Asia Minor; there was no
Scroll of Esther there, and he recited it orally and wrote it down [for use on Purim]? Over
there they say: He wrote two scrolls; he put the first one aside and certified the second [for
use].
Chapter 37
“The sons of Yefet: Gomer, and Magog, and Madai, and Yavan, and Tuval, and Meshekh,
and Tiras” (Genesis 10:2).
“The sons of Yefet: Gomer, and Magog [and Madai]” – these are Africa, Germania, Madai.
[“And Yavan, and Tuval and Meshekh”] – Macedonia, Isnia, and Tonia. “Tiras” – Rabbi
Simon said: This is Persia. The Rabbis say: Thrace.
“And the sons of Gomer: Ashkenaz, and Rifat, and Togarma” (Genesis 10:3).
“And the sons of Gomer: Ashkenaz, and Rifat, and Togarma” – Asia, Adiabene, and
Germania; Rabbi Berekhya said: Germanicia.
“And the sons of Yavan: Elisha, and Tarshish, Kitim, and Dodanim” (Genesis 10:4).
“And the sons of Yavan: Elisha, and Tarshish, [Kitim, and Dodanim]” – Hellas and Tarsus,
Italia, and Dardania. One verse says: “And Dodanim” and another verse says: “and
Rodanim” (I Chronicles 1:7). Rabbi Simon and Rabbi Ḥanin, Rabbi Simon said: Dodanim –
because they were Israel’s cousins [benei dodin]. Rodanim – because they would come and
oppress [rodin] them. Rabbi Ḥanina said: When Israel is ascendant, they say to them: ‘We
are your cousins,’ and when they are in decline, they come and oppress them.
“And the sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” (Genesis 10:6).
“And the sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” –Rabbi Shimon ben
Lakish said: We might have been under the impression that the family of Put was assimilated
[into other nations]. But Ezekiel came and stated explicitly [otherwise]: “Kush, Put and Lud
and all the intermingled people, Cub and the children of the land of the covenant, will fall
with them by the sword” (Ezekiel 30:5).
“And Kush begot Nimrod; he began to be a mighty one in the earth” (Genesis 10:8).
“He was a mighty hunter before the Lord; therefore it is said: Like Nimrod, a mighty
hunter before the Lord” (Genesis 10:9).
“And Kush begot Nimrod” – that is what is written: “A meditation by David, a song that he
sang to the Lord concerning the words of Kush Ben Yemini” (Psalms 7:1). Rabbi Yehoshua
bar Neḥemya in the name of Rabbi Ḥanina ben Yitzḥak: He said it corresponding to the
[harsh] justice administered by that wicked one. But was Esau a Kushite? The meaning [of
this description] is, rather, that he performed deeds like the deeds of [Kush’s son] Nimrod.
That is what is written: “Therefore it is said:…Nimrod, a mighty hunter before the Lord” is
not written here, but rather, “like Nimrod, a mighty hunter” (Genesis 10:9) – just as that one
hunted [ensnared] people through their words, so, too, this one hunts [ensnares] people with
their words. [They say:] ‘You [claim you] did not steal? Who stole with you? You [claim you]
did not kill? Who killed with you?’
“He [hu] was a mighty hunter before the Lord” – there five instances of hu that are in a good
sense and five instances of hu that are in a bad sense. [These are the bad ones:] “He was a
mighty hunter before the Lord”; “He is Esau, father of Edom” (Genesis 36:43); “He was
Datan, and Aviram” (Numbers 26:9); “He was King Aḥaz” (II Chronicles 28:22); “He was
Aḥashverosh” (Esther 1:1). And five are in a good sense: “Abram, he is Abraham” (I
Chronicles 1:27); “He was Moses, and Aaron” (Exodus 6:27); “He is Aaron, and Moses”
(Exodus 6:26); “He was King Hezekiah” (II Chronicles 32:30); “He was Ezra, ascended
from Babylon” (Ezra 7:6). Rabbi Berekhya in the name of Rabbi Ḥanin: We have one that is
even better than them all: “He is the Lord our God” (Psalms 105:7), meaning that His
attribute of mercy is eternal.
“The beginning of his kingdom was Babel, and Erekh, and Akad, and Kalne, in the land of
Shinar” (Genesis 10:10).
“The beginning of his kingdom was Babel, and Erekh, and Akad, and Kalne” – Ḥeren,
Nesibin, and Katosfin.
“In the land of Shinar” – this is Babylon. Why was it called Shinar? Reish Lakish said: It is
because all the dead of the Flood were deposited [ninaru] there. Another interpretation, [it is
called] Shinar because it is empty [meno’eret] of mitzvot, as there is no teruma, no tithes, and
no Sabbatical year [there]. Another interpretation, [it is called] Shinar because they [its
inhabitants] would die in discomfort [tashnik], without a lamp and without a bath. Another
interpretation, [it is called] Shinar because their princes die as youths [ne’arim]. Another
interpretation, [it is called] Shinar because its princes look into the Torah while they are still
youths [ne’arim]. Another interpretation, [it is called] Shinar because it produced an enemy
[soneh] and a foe [ar] of the Holy One blessed be He. Who is that? It is Nebuchadnezzar.
“Ashur left that land, and he built Nineveh, and Rehovot Ir, and Kalah” (Genesis 10:11).
“And Resen between Nineveh and Kalah; that is the great city” (Genesis 10:12).
“Ashur left that land” – Ashur left that conspiracy [of Babel]. When he saw all of them
coming to contest the Holy One blessed be He, he vacated his land. The Holy One blessed be
He said to him: ‘You left four [cities], by your life, I will repay you by giving you four
[cities]’: “And he built Nineveh, and Rehovot Ir, and Kalaḥ…and Resen” (Genesis 10:11–
12). [Resen is] Telasar. But he [Ashur] did not do so [indefinitely]; rather, because it [the
nation of Ashur] came and participated with them [the Babylonians] in the destruction of the
Temple, the Holy One blessed be He said to him: ‘Yesterday you were a chick [efroaḥ] and
now an egg? Yesterday you soared [mafriaḥ] with mitzvot and good deeds, but now you are
shut in like an egg? That is astonishing.’ That is why [it is written]: “[Also Ashur has joined
them]; they give a hand to the sons of Lot, Selah.” (Psalms 83:9) – for a curse [levat].
“And Resen between Nineveh and Kalah …[that is the great city]” – we do not know whether
Resen is the great city, or Nineveh is the great one. From what is written: “Nineveh was an
exceptionally great city, a journey of three days” (Jonah 3:3), we see that Nineveh was the
great city.
“And Mitzrayim begot Ludim, and Anamim, and Lehavim, and Naftuḥim” (Genesis 10:13).

“And Mitzrayim begot Ludim…” – all of the coinages of Egypt are only with yam: Ludim –
the Ludim of the sea [Ludei yam], Anamim – the Anamim of the sea [Anamei yam], as their
names imply, Lehavim – the Lahav of the sea [Lahav yam], Naftuḥim – the Naftuḥim of the
sea [Naftuḥei yam].
“And Patrusim, and Kasluḥim, from which the Philistines and the Kaftorim emerged”
(Genesis 10:14).
“Patrusim” – Parvitot. “Kasluḥim” – Pekusim. Rabbi Abba bar Kahana said: Patrusim and
Kasluḥim produced bachelors, these would steal the wives of those, and those would steal the
wives of these. What emerged from them? Philistines – mighty, Kaftorim – dwarfs.
“And Canaan begot Sidon his firstborn, and Ḥet” (Genesis 10:15).
“And the Yevusites, and the Emorites, and the Girgashites” (Genesis 10:16).
“And the Hivites, and the Arkites, and the Sinites” (Genesis 10:17).
“And the Arvadites, and the Tzemarites, and the Ḥamatites and then the families of the
Canaanites dispersed” (Genesis 10:18).
“And Canaan begot Sidon… And the Hivites” – Ḥaldin; “and the Arkites” – Arka of
Lebanon; “the Sinites” – Orthosia; “the Arvadites” – Aradus; “the Tzemarites” – Homs.
Why does it call them Tzemarites? Yehuda bar Rabbi said: It is because they work with wool
[tzemer]. The Ḥamatites – Epiphania.
“The border of the Canaanites was from Sidon, as you approach Gerar, until Gaza as you
approach Sodom and Gomorrah and Adma and Tzevoyim, until Lasha” (Genesis 10:19).
“The border of the Canaanites was from Sidon…[until Lasha] ” – until Callirhoe.
“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were
also born” (Genesis 10:21).
“And to Shem, father of all the children of Ever…[brother of Yefet the eldest]” – we do not
know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the
descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years
after the Flood” (Genesis 11:10), we see that Yefet was the eldest.
“Two sons were born to Ever; the name of the one was Peleg, as in his days the world was
divided, and the name of his brother was Yoktan” (Genesis 10:25).
“Two sons were born to Ever; the name of the one was Peleg, as in his days the world was
divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally],
would give names [to their children] on the basis of events [of their lives], but we, who do not
know our ancestors, give names [to our children] after our ancestors. Rabban Shimon ben
Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give
names on the basis of events, but we, who do not utilize the divine spirit, give names after our
ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on
the basis of [future] events. That is what is written: “Two sons were born to Ever… [the
name of the one was Peleg, as in his days the world was divided [niflega]].”
Why was he named Yoktan? It is because he minimized [maktin] himself and his affairs. What
did he merit? He merited to produce thirteen families. If for the younger son who minimized
his affairs it is so, for an older one who minimizes his affairs, all the more so. Similarly,
“Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger
[hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births, do we not
know that he [Ephraim] was the younger? The explanation [for repeating the information
here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the
birthright. If the younger one who downplayed his affairs merited the birthright, an older one
who downplays his affairs, all the more so.
“And Yoktan begot Almodad, and Shelef, and Ḥatzarmavet, and Yeraḥ” (Genesis 10:26).
“And Yoktan begot Almodad, and Shelef, and Ḥatzarmavet” – Rabbi Huna said: There is a
place named Ḥatzarmavet, [and it is so called] because they eat leeks and wear papyrus
garments, and anticipate death every day. Rabbi Shmuel said: They do not have even papyrus
garments.
“Their dwelling was from Mesha, as you approach Sefar, the mountain of Kedem”
(Genesis 10:30).
“Their dwelling was from Mesha” – Elazar ben Pinḥas said: Mesha is death. Media is ill.
Eilam and Govevei are dying. Ḥevel Yama is the sky blue wool of Babylon. Tzor and Tzayar
are the sky blue wool of Ḥevel Yama. Rabbi Yehuda says: Mesopotamia is like the Exile in
terms of lineage. “As you approach Sefar” – Tafrei. “The mountain of Kedem” – the
mountains of the east.
Chapter 38
“The entire earth was of one language and of common speech” (Genesis 11:1).
“The entire earth was of one language…” – Rabbi Elazar in the name of Rabbi Yosei bar
Zimra began: “Do not kill them, lest my people forget; scatter them by Your power and take
them down” (Psalms 59:12). The Rabbis interpreted the verse regarding Do’eg and Aḥitofel.
David said [to God]: ‘Do not kill Do’eg and Aḥitofel, “lest my people forget” – lest the
coming generations forget [what they did]. “Scatter them by Your power” – displace them.
“And take them down” – take them down from their prominence.’ As for us, what will He do
for us? “My Lord is our shield” (Psalms 59:12). “The sin of their mouths, the words of their
lips” (Psalms 59:13) – this one permitted sexual immorality and bloodshed, and that one
permitted sexual immorality and bloodshed. This one permitted sexual immorality and
bloodshed, as it is stated [that Aḥitofel said]: “Go consort with your father’s concubine” (II
Samuel 16:21); “I will come upon him, and he will be weary and discouraged” (II Samuel
17:2). That one permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel
bar Naḥmani said [that Do’eg said to Saul]: ‘Now, free his wife and declare him a
condemned man, so it is as if he is already dead, his life forfeited and his wife permissible [to
remarry].’
Rabbi Elazar in the name of Rabbi Yosei bar Zimra interpreted it regarding the generation of
the Dispersion. Israel said: ‘Do not kill the generation of the Dispersion lest the coming
generations forget [what they did]: “Scatter them by Your power and take them down”
(Psalms 59:12) – displace them and take them down from above to below.’ As for us, what
will He do for us? “My Lord is our shield” (Psalms 59:12). “The sin of their mouths”
(Psalms 59:13) – because of the sinful words that they uttered with their mouths, [saying]:
‘Once every one thousand six hundred and fifty-six years, the firmament collapses. Come,
rather, and let us prepare supports; one to the north, one to the south, one to the west, and
the one here will support it to the east.’ “The words of their lips [sefateimo]” (Psalms 59:13)
– “the entire earth was of one language [safa] and of common speech.”
Rabbi Abba began: “If you crush a fool among the groats in a mortar with a pestle, his folly
will not be removed from him” (Proverbs 27:22). Rabbi Abba bar Kahana said: This is
analogous to one who crushes barley grains with a pestle, thinking that he is rendering them
high quality. But even after he raises and lowers it, “his folly will not be removed from him.”
So it was with the generation of the Flood and the generation of the Dispersion. [Two years]
after the Flood, “the entire earth was of one language and of common speech.”
Rabbi Yoḥanan began: “One who repays good with evil, evil will not move from his house”
(Proverbs 17:13). Rabbi Yoḥanan said: If your friend received you with [serving you] lentils,
receive him with [serving him] meat. Why? Because he performed an act of kindness for you
first.
Rabbi Shimon bar Abba said: It is not only one who repays good with evil, but even one who
repays evil with evil, that “evil will not move from his house.” Rabbi Alexandri said: “One
who repays good with evil,” as the Torah said: “If you see the donkey of your enemy
crouching under its burden, shall you refrain from assisting him? You shall surely assist him”
(Exodus 23:5). Regarding him it says: “One who repays good with evil, [evil] will not
move…”
Rabbi Berekhya interpreted the verse regarding these generations, the generation of the
Flood and the generation of the Dispersion, as it is written after the Flood: “The entire earth
was of one language and of common speech.”
Yehuda bar Rabbi began: “They do not know and they do not understand, for their eyes are
sealed from seeing, their hearts from understanding” (Isaiah 44:18). That is what is written:
“The giants were on the earth in those days” (Genesis 6:4). Yehuda bar Rabbi said: Should
they not have learned from their predecessors? That is a rhetorical question. Should the
generation of the Flood [not have learned] from the generation of Enosh; the generation of
the Dispersion from the generation of the Flood, as it is written after the Flood: “The entire
earth was ….”
Rabbi Azarya began: “We sought to heal Babylon, but it was not healed; forsake it, and let us
go, each to his land, as its judgment reaches the heavens and rises to the sky” (Jeremiah
51:9). “We sought to heal Babylon” – in the generation of Enosh. “But it was not healed – in
the generation of the Flood. Forsake it, and let us go, each to his land – “the entire earth was
of one language.”
Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar says: “And common speech [udvarim
aḥadim]” – obscured speech [diburim aḥudim]. The [sinful] acts of the generation of the
Flood are stated explicitly, while the [sinful] acts of the generation of the Dispersion are not
stated explicitly. Udvarim aḥadim – they said harsh words regarding “the Lord is our God,
the Lord is one [eḥad]” (Deuteronomy 6:4), and regarding “Abraham was one [eḥad]”
(Ezekiel 33:24) – in the land. They said: ‘This Abraham is a barren mule, he does not beget
children.’ Regarding the Lord our God, they said: ‘How arrogant of Him to select the upper
reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower
and craft an idol at its top, place a sword in its hand, and it will appear as though it is
waging war against Him.’ Another interpretation, udvarim aḥadim, all their items were
united [aḥudim] among them – what was in the possession of this one, was in the possession
of that one, and what was in the possession of that one, was in the possession of this one.
The Rabbis say: “One language” – this is analogous to one who had a wine cellar. He
opened one barrel and found it to be vinegar; a second, and found it to be vinegar; a third,
and found it to be vinegar; [he said:] it is obvious that all of it has gone bad.
Rabbi Eliezer said: Which is worse [for a king], the one who says to the king: ‘It is either me
or you in the palace,’ or the one who says: ‘I am in the palace and you are not?’ Certainly, it
is worse when one says to the king: ‘I am in the palace and you are not.’ So, the generation of
the Flood said: “What is the Almighty that we should serve Him? What good will it do if we
encounter Him?” (Job 21:15). The generation of the Dispersion said: ‘How arrogant of Him
to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come
and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as
though it is waging war against Him.’ Yet those of the generation of the Flood, no remnant of
them remained, while those of the generation of the Dispersion, a remnant of them remained.
The explanation is that the generation of the Flood, because they were steeped in robbery, as
it is stated: “They move boundaries; they rob a flock and herd it” (Job 24:2), that is why no
remnant of them remained. But these, [the generation of the Dispersion], they loved each
other, as it is stated: “The entire earth was of one language,” that is why a remnant of them
remained.
Rabbi says: Great is peace, as even if Israel engages in idol worship, but there is peace
among them, the Omnipresent says: ‘It is, as it were, that I have no power over them, since
there is peace among them,’ as it is stated: “Ephraim is attached to idols, leave him” (Hosea
4:17). But once there was divisiveness between them, what does it say? “Their heart has
separated; now they will be punished” (Hosea 10:2). You thus learn: Peace is great, and
dispute is despised. “Udvarim aḥadim” – the act of the generation of the Flood was stated
explicitly; the act of the generation of the Dispersion was not stated explicitly. Another
matter, “udvarim aḥadim” – they said sharp [ḥadim] words, saying: ‘Once every one
thousand six hundred and fifty-six years, the firmament collapses. Come and let us prepare
supports; one to the north, one to the south, one to the west, and the one here will support it
to the east.’ That is what is written: “The entire earth was of one language and of common
speech.”
“It was as they traveled from the east, and they found a valley in the land of Shinar and
they settled there” (Genesis 11:2).
“It was as they traveled from the east [mikedem]” – did they travel from the east to go to the
east? Rabbi Elazar ben Rabbi Shimon said: They transported themselves away from the
ancient One [mikadmono] of the world. They said: ‘We want neither Him nor His divinity.’
“They found a valley” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: All the
nations of the world assembled to determine which valley could contain all of them, and
ultimately, they found one [in Shinar]. Rabbi Neḥemya said : “They found” – “if it is to
scoffers, he will scoff” (Proverbs 3:34).
“And they settled there” – Rabbi Yitzḥak said: Wherever you find settlement, Satan leaps.
Rabbi Ḥelbo said: Wherever you find tranquility, Satan comes to act as accuser. Rabbi Levi
said: Wherever you find [excessive] eating and drinking, Satan comes to act as accuser.
“Each man said to his counterpart: Come, let us make bricks, and burn them thoroughly.
The brick was for them as stone, and the clay was for them as mortar” (Genesis 11:3).
“Each man said to his counterpart” – who said to whom? Rabbi Berekhya said: Mitzrayim
said it to Kush.
“Come, let us make bricks and burn them thoroughly [venisrefa lisrefa]” – these peoples are
going to be eradicated [mishtarpa] from this world.
“The brick was for them as stone…” Rabbi Huna said: They met with success. One would
come [with the intention] to lay one brick, and he would lay two. He would come [with the
intention] to plaster two bricks, and he would plaster four.
“They said: Come, let us build us a city, and a tower, with its top in the heavens, and let us
make a name for us; lest we be dispersed upon the face of the entire earth” (Genesis 11:4).
“They said: Come, let us build us…” – Rabbi Yudan said: They built the tower, but they did
not build the city [completely]. An objection was raised to him: “The Lord descended to see
the city and the tower” (Genesis 11:5). He said to them: ‘Read a subsequent verse: “They
ceased to build the tower” is not written here, but rather, “they ceased to build the city”’
(Genesis 11:8).
Rabbi Ḥiyya bar Abba said: The tower that they built, one-third of it was burned, one-third of
it sank [into the ground], and one-third of it still exists. If you think it is small, Rabbi Huna
said in the name of Rabbi Idi: Anyone who ascends to its top sees the palm trees before him
as though they were grasshoppers.
“And let us make a name [shem] for us” – Rabbi Yishmael taught: Shem is nothing other
than idol worship.
“Lest we be dispersed upon the face of the entire earth” – Rabbi Shimon ben Rabbi Ḥalafta
said: “A fool’s mouth is ruin for him” (Proverbs 18:7).
“The Lord descended to see the city and the tower that the children of man built” (Genesis
11:5).
“The Lord descended to see the city and the tower…” – Rabbi Shimon bar Ḥalafta taught:
This is one of ten descents [of God] stated in the Torah.
“That the children of man [ha’adam] built” – Rabbi Berekhya said: What would we have
thought - the children of donkeys or the children of camels? The explanation is that they were
[true] sons of Adam the first man. Just as Adam the first man, after all the good that I
performed on his behalf, he said: “The woman whom You gave to be with me…” (Genesis
3:12), so, two years from the generation of the Flood to the generation of the Dispersion, and
“the entire earth was of one language” (Genesis 11:1).
“The Lord said: Behold, they are one people, and there is one language for them all and
this is what they have begun to do; now nothing of all that they plotted to do will be
prevented from them” (Genesis 11:6).
“The Lord said: Behold, they are one people, and there is one language for them all” – Rabbi
Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Since they are one people and one
language, if they repent, I will accept them. Rabbi Neḥemya says: Who caused them to rebel
against Me? Is it not because they were one people and one language?
“Now [ve’ata], nothing…will be prevented [lo yibatzer] from them” – Rabbi Abba bar
Kahana said: It teaches that the Holy One blessed be He afforded them an opportunity for
repentance, as it is stated: “Ve’ata,” and ve’ata means nothing other than repentance, just as
it says: “Now [ve’ata], Israel, what does the Lord your God ask of you? Only to fear [the
Lord your God]” (Deuteronomy 10:12). But they said: “No [lo].” The Holy One blessed be
He then said: “All that they plotted to do will be prevented [yibatzer] from them.” This
vineyard, when it does not produce fruit, what do its owners do to it? They sever its branches.
“Come, let us descend, and we will muddle their language there, so that one will not
understand the language of his counterpart” (Genesis 11:7).
“Come, let us descend” – this is one of the instances that they altered for King Ptolemy –
[they wrote:] “Come, I shall descend and I shall muddle.”
“And muddle [navla] their language there” – Rabbi Abba bar Kahana said: From their
language, I will make them into carcasses [nevela]. One of them would say to another: ‘Give
me an axe,’ and he would give him a shovel. He would then strike him and split his skull. That
is what is written: From their language, I will make them into carcasses [nevela].
“The Lord dispersed them from there upon the face of the entire earth, and they ceased to
build the city” (Genesis 11:8).
“The Lord dispersed [vayafetz] them from there” – Rabbi Yehuda and Rabbi Neḥemya,
Rabbi Yehuda said: The residents of Tyre went to Sidon, and the residents of Sidon to Tyre.
Each land retained its borders. Rabbi Neḥemya said: Each and every person retained his
land of his original residence and returned there. What, then, is meant by “He dispersed”? It
is that each [of the residents] of the lands gathered at the mountaintops, and each one
[mountaintop] would absorb the residents of its place.
The Rabbis say: Vayafetz is nothing other than inundated [vayatzef] – He inundated them
with the sea and drowned thirty families of them. Rabbi Levi said: There is no misfortune that
befalls a person that others do not benefit from it. Those thirty families, from where were they
replaced? It was from Abraham: sixteen from Ketura, twelve from Ishmael, and the other
two: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23).
“Therefore, its name was called Babel; because the Lord confounded [balal] the language
of all the earth there, and from there the Lord dispersed them on the face of the entire
earth” (Genesis 11:9).
“Therefore, its name was called Babel” – one of Rabbi Yoḥanan’s students was sitting before
him. He kept explaining something to him but he could not grasp it. He said to him: ‘Why are
you having trouble grasping this?’ He said to him: ‘It is because I am away from my native
land.’ He said to him: ‘Where is your land?’ He said to him: ‘I am from Bursif.’ He said to
him: ‘Do not say that to me, but rather, from Bulsif’ – “because the Lord confounded [balal]
the language [safa] of all the earth there.”
“These are the descendants of Teraḥ. Teraḥ begot Abram, Naḥor, and Haran, and Haran
begot Lot” (Genesis 11:27).
“These are the descendants of Teraḥ. Teraḥ begot Abram…” Rabbi Abba bar Kahana said:
Anyone whose name is doubled, he has a share in this world and in the World to Come. They
raised an objection to him: ‘“Teraḥ, Teraḥ.” Does he have a share in this world and in the
World to Come? That is astonishing.’ He said to them: ‘This, too, is not a contradiction, as
Rabbi Yudan said in the name of Rabbi Abba bar Kahana: [God told Abraham:] “You shall
go to your fathers in peace” (Genesis 15:15) – he gave him good tidings that his father has a
share in the World to Come. “You will be buried at a good old age” (Genesis 15:15) – he
gave him good tidings, that Ishmael would repent.
“Haran died in the presence of Teraḥ his father in the land of his birth, in Ur of the
Chaldeans” (Genesis 11:28).
“Haran died during the lifetime of Teraḥ his father” – Rabbi Ḥiyya grandson of Rav Ada of
Yafo: Teraḥ was an idol worshipper [and a seller of idols]. One time, he went away to some
place, and he installed Abraham as salesman in his stead. A person would come seeking to
buy. He [Abraham] would say to him: ‘How old are you?’ He would say to him: ‘Fifty or
sixty years old.’ He would say to him: ‘Woe to this man who is sixty years old and seeks to
prostrate himself before something that is one day old.’ He would be ashamed and leave. One
time, a certain woman came, carrying a dish of fine flour in her hand. She said to him: ‘Here,
offer it before them.’ He arose, took a club in his hand, shattered all the idols, and placed the
club in the hand of the largest among them. When his father came, he said to him: ‘Who did
this to them?’ He said to him: ‘I will not lie to you, a certain woman came, carrying a dish of
fine flour in her hand. She said to me: Here, offer it before them. I offered it before them. This
one [idol] said: I shall eat first, and another one said: I shall eat first. This big idol, who was
standing among them, got up and took the club and shattered them.’ He [Teraḥ] said to him:
‘What, are you mocking me? Are they sentient at all?’ He said to him: ‘Do your ears not hear
what your mouth is saying?’
He [Teraḥ] took him and handed him over to Nimrod. He [Nimrod] said to him [Abraham]:
‘Let us bow down to fire.’ Abraham said to him: ‘Let us better bow down to water, that
extinguishes fire.’ Nimrod said to him: ‘[All right,] let us bow down to water.’ He said to
him: ‘If so, let us bow down to the clouds, that bear the water.’ He said to him: ‘[All right,]
let us bow down to the clouds.’ He said to him: ‘If so, let us bow down to the wind, that
scatters the clouds.’ He said to him: ‘[All right,] let us bow down to the wind.’ He said to
him: ‘Better let us bow down to a person, who can withstand the wind.’ He said to him: ‘You
are saying mere words. I bow down only to fire. I will cast you into it, and let that God to
whom you bow down come and rescue you from it.’ Haran was there and he was conflicted.
He said: ‘Either way [I will know what to do]; If Abraham is victorious, I will say: I am with
Abraham, and if Nimrod is victorious, I will say: I am with Nimrod.’ When Abraham
descended into the fiery furnace and was rescued, they said to him [Haran]: ‘With whom are
you?’ He said to them: ‘I am with Abraham.’ They took him and cast him into the fire and his
innards were scorched. He emerged and died in the presence of Teraḥ his father. That is what
is written: “Haran died in the presence of Teraḥ…”
“Abram and Naḥor took wives for themselves; the name of Abram’s wife was Sarai and the
name of Naḥor’s wife was Milka, daughter of Haran, father of Milka, and the father of
Yiska” (Genesis 11:29).
“Abram and Naḥor took wives for themselves” – Abram was one year older than Naḥor and
Naḥor was one year older than Haran. Consequently, Abraham was two years older than
Haran. Allow one year for the pregnancy of Milka and one year for the pregnancy of Yiska,
Haran begot children at the age of six years, and Abraham did not beget. This is astonishing.
“Sarai was barren; she had no child” (Genesis 11:30).
“Sarai was barren…[she had no [ein la] child]” – Rabbi Levi said: Every place that ein la is
stated, ultimately she did have. “Sarai was barren; she had no [ein la] child” – she
eventually had: “The Lord remembered Sarah” (Genesis 21:1). “Penina had children but
Hannah had no [ein] children” (I Samuel 1:2) – and she eventually had: “For the Lord
remembered Hannah, and she conceived and bore” (I Samuel 2:21). “It is Zion, it has no [ein
la] seekers” (Jeremiah 30:17) – and it eventually had: “A redeemer will come to Zion”
(Isaiah 59:20); “Sing, barren one, who did not give birth; burst into song and rejoice, [for
more are the children of the desolate than the children of the married wife, says the Lord]”
(Isaiah 54:1).
Chapter 39
“The Lord said to Abram: Go you, from your land, and from your birthplace, and from
your father’s house, to the land that I will show you” (Genesis 12:1).
“The Lord said to Abram: Go you, from your land…” – Rabbi Yitzḥak began: “Listen,
daughter, see, and incline your ear. Forget your people and your father’s house” (Psalms
45:11). Rabbi Yitzḥak said: This is analogous to one who was passing from place to place,
and saw a building with a [candle] burning in it. He said: ‘Is it possible that this building has
no one in charge of it?’ The owner of the building looked out at him and said: ‘I am the
owner of the building.’ So, because Abraham our patriarch was saying: ‘Is it possible that
this world is without someone in charge?’ The Holy One blessed be He looked at him and
said to him: ‘I am the owner of the world.’ “The king will desire your beauty, as he is your
master” (Psalms 45:12) – to show your beauty in the world. “And bow to him” (Psalms
45:12) – that is, “the Lord said to Abram.”
“The Lord said to Abram” – Rabbi Berekhya began: “By the fragrance of your good oils,
your name is like poured oil” (Song of Songs 1:3). Rabbi Berekhya said: To what was
Abraham our patriarch comparable? To a flask of balsam oil surrounded with a fastened
cover, that was placed in a corner and its fragrance did not diffuse. When it was moved, its
fragrance diffused. So, the Holy One blessed be He said to Abraham our patriarch: ‘Move
yourself from one place to another place, and your name will be exalted in the world.’
“The Lord said to Abram” – Rabbi Berekhya began: “We have a little sister, and she has no
breasts…” (Song of Songs 8:8). “We have a little sister [aḥot]” – this is Abraham, who
joined together [iḥa] all the people of the world [in the service of God]. Bar Kappara said:
Like one who sews up [meaḥeh] a tear. “Little” – while he was still little, he amassed mitzvot
and good deeds. “And she has no breasts” – he was not suckled with mitzvot and good deeds.
“What shall we do for our sister on the day that she will be spoken for?” (Song of Songs 8:8)
– on the day that Nimrod decreed upon him to be cast into the fiery furnace. “If she is a wall,
we will build upon her” (Song of Songs 8:9) – if he stands firm on his principles, like a wall,
“we will build upon her.” “And if she is a door [delet], we will decorate her” (Song of Songs
8:9) – if he is deficient [dal] in mitzvot and good deeds, “we will decorate [natzur] her with
cedar panels” – just as a decoration is only temporary, so, too, I will support him only
temporarily. He [Abram] said before Him: ‘Master of the universe, “I am a wall” (Song of
Songs 8:10) – I stand firm on my principles.’ “My breasts are like the towers” (Song of Songs
8:10) – this refers to Ḥananya, Mishael, and Azarya. “Then I was, in his eyes, as one who
finds peace” (Song of Songs 8:10) – as he entered [the furnace] in peace and emerged in
peace.
“The Lord said to Abram: Go you, from your land” – “wisdom will fortify the wise more than
ten rulers who were in a city” (Ecclesiastes 7:19) – more than the ten generations that were
from Noah to Abraham. From among all of them, I spoke only with you: “The Lord said to
Abram: Go you, from your land.”
Rabbi Azarya began: “We sought to heal Babylon, but it was not healed; forsake it, and let us
go, each to his land” (Jeremiah 51:9). “We sought to heal Babylon” – in the generation of
Enosh; “but it was not healed” – in the generation of the Flood; “forsake it” – in the
generation of the Dispersion; “and let us go, each to his land” – “the Lord said to Abram:
Go you, from your land.”
Rabbi Azarya in the name of Rabbi Aḥa began: “You love righteousness and abhor
wickedness. Because of this, God, your God, has anointed you over your counterparts with
the oil of joy” (Psalms 45:8). Rabbi Azarya interpreted the verse regarding Abraham. When
our forefather Abraham arose to seek mercy for the Sodomites, what is written there? “Far
be it from You to do a thing like this, to kill the righteous with the wicked, and [the righteous]
will be…” (Genesis 18:25). Rabbi Aḥa said: [Abraham argued:] ‘You took an oath saying
that You would not bring a flood upon the world. Are You seeking to evade Your oath? That is
astonishing. You [swore that You] will not bring a flood of water, but you may bring a flood
of fire? If so, You have not fulfilled Your oath.’ Rabbi Levi said: “Shall the Judge of all the
earth not practice justice?” (Genesis 18:25) – [Abraham argued”] ‘If You wish to have a
world, there can be no strict justice, and if you wish strict justice, there can be no world. But
you seek to hold the rope at both ends; You wish [to have] a world and You wish [to have]
strict justice. Choose one of them. And if You do not ease up a bit, the world will be unable to
endure.’ The Holy One blessed be He said to Abraham: “You love righteousness and abhor
wickedness.” “Over your counterparts” – what is “over your counterparts”? From Noah
until you there were ten generations, and from among all of them, I did not speak with any of
them except for you.
“The Lord said to Abram: Go you, from your land” – what is written prior to this matter?
“Teraḥ died in Ḥaran” (Genesis 11:32). Rabbi Yitzḥak said: If you follow the calculation [of
years] until now, he [Teraḥ] still had an additional sixty-five years coming to him. The
explanation is that, initially, you expound that the wicked are considered dead [even] during
their lifetimes. Because our forefather Abraham was fearful, and he said: ‘If I go, the name of
Heaven will be desecrated because of me, as people will say: He abandoned his father and
left him in his old age.’ The Holy One blessed be He said to him: ‘I exempt you from
honoring your father and mother, but I do not exempt anyone else from honoring their father
and mother. Moreover, I will have his death recorded before your departure; first: “Teraḥ
died in Ḥaran” and then: “the Lord said to Abram.”
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “Go you [lekh lekha]” – twice, one
from Aram Naharayim and one from Aram Naḥor. Rabbi Neḥemya says: “Lekh lekha” –
twice, one from Aram Naharayim and Aram Naḥor, and one when He flew him from [the
Covenant] between the Pieces and brought him to Ḥaran.
That is what is written: “Your people [amekha] will volunteer on your day of battle
[ḥeilekha]” (Psalms 110:3) – I was with you [imekha] when you volunteered on My behalf to
descend into the fiery furnace. “On your day of battle” – when you assembled for Me all the
hosts [haḥayalot] and masses. “In sacred glory [hadrei]” (Psalms 110:3) – from the
radiance [hadar] of the world I sanctified you; “from the womb of the dawn [mishḥar]”
(Psalms 110:3) – from the womb of the world I have sought you out [sheḥartikha]. “Yours is
the dew of youth” (Psalms 110:3) – because our forefather Abraham was fearful, saying:
‘Perhaps I have a sin on my hands because I was an idol worshipper all those years?’ The
Holy One blessed be He said to him: “The dew of your youth” – just as dew evaporates, so,
too, your sins will evaporate; just as dew is a sign of blessing for the world, so, too, you are a
sign of blessing for the world.
That is what is written: “I said: Would that I had wings like a dove; I would fly away and
come to rest” (Psalms 55:7). Why like a dove? Because all other birds, when they are weary,
they rest on a stone or on a tree, but a dove, when it flies and grows weary, it folds one of its
wings and flies with the other wing. “I would wander [nedod] far away” (Psalms 55:8) –
movement after movement, wandering after wandering. “To repose in the wilderness, Selah”
(Psalms 55:8) – it is preferable to repose in the wildernesses of the Land of Israel rather than
to repose in the palaces outside the Land. And if you object that Abraham did not act
immediately, and did not rejoice over the words of the Omnipresent, and [you ask] why did
he not depart [at once]? It is because he had not yet been permitted, but once he was
permitted: “Abram went as the Lord had spoken to him, and Lot went with him” (Genesis
12:4).
Rabbi Levi said: When Abraham was traveling through Aram Naharayim and Aram Naḥor,
he saw them eating, drinking, and reveling. He said: ‘Would that my portion not be in this
land.’ When he reached the Promontory of Tyre, he saw them engaged in weeding at the time
of weeding, hoeing at the time of hoeing, he said: ‘Would that my portion be in this land.’ The
Holy One blessed be He said to him: “To your descendants I will give this land” (Genesis
12:7).
Rabbi Levi said: Twice “go you [lekh lekha]” is written, but we do not know which is more
dear, whether it is the second or the first. From what is written: “[Go you] to the land of
Moriah” (Genesis 22:2), we see that the second is more beloved than the first.
Rabbi Yoḥanan said: “Go you, from your land” – from your district; “and from your
birthplace” – this means your neighborhood; “and from your father’s house” – this means
from your father’s household. Why did he not reveal it [his destination] to him? It was to
make it more endearing to him, and to give him a reward for each and every stride. That is in
accordance with the opinion of Rabbi Yoḥanan [elsewhere], as Rabbi Yoḥanan said: “He
said: Take your son, your only one” (Genesis 20:2). He [Abraham] said to Him: ‘This one is
the “only one” to his mother and that one is the “only one” to his mother.’ He said to him:
“Whom you love” (Genesis 22:2). He said to Him: ‘Are their partitions in the innards?’ He
said to him: “Isaac” (Genesis 22:2). Why did He not reveal it to him [immediately]? It was to
make it more endearing to him, and to give him a reward for each and every statement.
As Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: The Holy One
blessed be He withholds [information at first] and keeps the eyes of the righteous directed
toward Him, and only then does he reveal to them the particulars of the matter. So: “to the
land that I will show you”; “upon one of the mountains that I will say to you” (Genesis
22:2); “proclaim the proclamation that I speak to you” (Jonah 3:2); “Go out to the valley
and I will speak to you there” (Ezekiel 3:22).
Rabbi Berekhya said in the name of Rabbi Neḥemya: This is analogous to a king who was
passing from place to place and a gem fell from upon his head. The king stopped walking and
stopped his entourage. He made piles of dirt, brought a sieve, and sifted the first pile, but did
not find it; the second, but did not find it; the third, and he found it. They said: ‘The king
found his gem.’ So, the Holy One blessed be He said: ‘What purpose was there for Me to
trace the lineage of Shem, Arpakhshad, Shelaḥ, Ever, Peleg, Re’u, Serug, Naḥor, Teraḥ? It
was only for you [Abraham].’ “You found his heart faithful before You” (Nehemiah 9:8).
So, too, the Holy One blessed be He said to David: ‘What purpose was there for Me to trace
the lineage of Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz, Oved, Yishai? It was
only for you: “I found David, My servant; I anointed him with My sacred oil”’ (Psalms
89:21).
“I will make you a great nation, I will bless you [vaavarekhekha], I will render your name
great, and you shall be a blessing” (Genesis 12:2).
“I will make you a great nation” – he said to Him: ‘Did you not [already] produce seventy
nations from Noah?’ He said to him: ‘That nation in whose regard it is written: “For who is
a great nation [to whom God is so close]?” (Deuteronomy 4:7), I will produce from you.’
Rabbi Berekhya said: “I will give you” and “I will place you” are not written here, but
rather, “I will make you [ve’e’eshkha]” – from when I make you into a new creation, you will
procreate.
Rabbi Levi bar Ḥavyat and Rabbi Abba son of Rabbi Ḥiyya said: Three “greatnesses” and
four “blessings” are written here. He apprised him that there would be three patriarchs and
four matriarchs.
Rabbi Ḥiyya said: Because travel causes three results: it minimizes procreation, minimizes
resources for expenditures, and minimizes one’s reputation. It minimizes procreation – “I
will make you a great nation,” minimizes resources for expenditures – “I will bless you,”
minimizes one’s reputation – “I will render your name great.” As people say: From house to
house – a robe; from place to place – a soul. However, you will lose neither soul nor
property.
Rabbi Berekhya said in the name of Rabbi Ḥelbo: It means a coin with his image went out
into the world.
There are four people whose images appeared on coins that circulated in the world. Abraham
– “I will make you a great nation” – his image circulated on coins. What was the image on
his coins? It was an elderly man and an elderly woman on one side, and a young man and a
maiden on the other side. Joshua – “The Lord was with Joshua; his fame was throughout the
land” (Joshua 6:27) – his image circulated on coins in the world. What was it? It was a bull
on one side and an aurochs on the other side, after: “A firstborn bull is his majesty, and his
horns are the horns of an aurochs” (Deuteronomy 33:17). David – “David’s renown
circulated in all lands” (I Chronicles 14:17) – his image circulated on coins in the world.
What was the image on his coin? It was a [shepherd’s] staff and satchel on one side, and a
tower on the other side, after: “Your neck is like the tower of David” (Song of Songs 4:4).
Mordekhai – “For Mordekhai was great in the king’s palace, and his renown spread in all
the provinces” (Esther 9:4) – his image circulated on coins. What was the image on his coin?
It was sackcloth and ashes on one side, and a golden crown on the other side.
Rabbi Yudan said: [God said to Abraham:] ‘I will institute a blessing for you in the eighteen
benedictions, but you do not know whether Mine precedes yours, or whether yours takes
precedence.’ Rabbi Aḥuya said in the name of Rabbi Ze’eira: Yours precedes Mine, when one
recites first: Shield of Abraham, and only then, He revives the dead.
Rabbi Abahu said: “Look now heavenward [hashamayim]” is not written here, but rather,
“look now hashamaima” (Genesis 15:5). The Holy One blessed be He said: ‘I created the
world with the letter heh. I will add the letter heh to your name and then you will procreate.’
Rabbi Yudan said: Your letters will have the numerical value of “I will bless you
[avarekhekha]” – two hundred and forty-eight.
Rabbi Levi said: No person [so much as] priced a cow from Abraham before he was blessed,
nor did any person price a cow for him until he was blessed by Abraham.
How so? Abraham would pray for barren women and they would be remembered, and for the
ill, and they would gain relief. Rav Huna said: It was not only when Abraham would go to the
ill person, but even if the ill person would merely see him, he would gain relief.
Rabbi Ḥanina said: Even ships that set sail in the Great Sea were saved due to the merit of
Abraham. But were they not laden with libation wine? This is astonishing. The explanation is
that [there is a saying:] Vinegar lowers the price of wine. Wherever the wine of idol
worshippers is available, the wine of Jews is sold at lower prices.
Rabbi Yitzḥak said: He [God] did this for Job, as well, as it is stated: “You blessed his
handiwork” (Job 1:10). A person never took a penny from Job and needed to take from him a
second time.
“And you shall be a blessing [berakha]” – read it as “a pool [berekha].” Just as a pool
purifies the impure, so, you draw the distant near and purify them for their Father who is in
Heaven.
Rabbi Berekhya said: “I will bless you” is already written; why does the verse state
[further]: “And you shall be a blessing”? The explanation is that He said to him: ‘Until this
point I was required to bless My world, from now on, the blessings are passed to you;
whomever you deem worthy to bless, bless him.’
I will bless those who bless you, and one who curses you, I will curse, and all the families
of the earth shall be blessed in you” (Genesis 12:3).
“I will bless those who bless you” – Rabbi Yirmeya said: The Holy One blessed be He was
more exacting regarding the honor of the righteous man than regarding His own honor.
Regarding His own honor it is written: “For those who honor Me, I will honor, but those who
scorn Me will be dishonored” (I Samuel 2:30) – by others. Regarding the honor of the
righteous it is written: “I will bless those who bless you, and one who curses you, I will
curse” – I, Myself.
It is taught: These are the blessings during which a person bows: The blessing of the
Patriarchs, at the beginning and the end; the blessing of thanksgiving, at the beginning and
the end. One who bows during each blessing, he should be taught not to bow. Rabbi Yitzḥak
bar Naḥman said in the name of Rabbi Yehoshua ben Levi: A High Priest bows at the
beginning of each blessing, and a king bows at the beginning of each blessing and at the end
of each blessing. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The king, once
he bowed [at the beginning], he would not stand upright until he would complete his entire
prayer. That is what is written: “It was when Solomon had concluded praying this entire
prayer and entreaty to the Lord that he rose from before the altar of the Lord, from kneeling
[mikero’a] on his knees, and his hands were spread heavenward” (I Kings 8:54).
What is keria and what is berikha? Rabbi Ḥiyya the Great demonstrated keria before Rabbi,
and he became lame [as a result], but he was healed. Bar Sisi demonstrated berikha before
Rabbi, and he became lame [as a result], and was not healed.
“Shall be blessed in you” – the rains are due to your merit, the dews are due to your merit.
That is what is written: “The matter became known to Mordekhai, and he told Queen
Esther…” (Esther 2:22). This one [Mordekhai] is circumcised and that one [Aḥashverosh] is
uncircumcised, and he took pity on him? That is astonishing. Rabbi Yehuda and Rabbi
Neḥemya, Rabbi Yehuda says: [Mordekhai said:] ‘“I gain insight from the elders, for I
uphold Your edicts” (Psalms 119:100) – Jacob blessed Pharaoh, as it is stated: “Jacob
blessed Pharaoh” (Genesis 47:7). Joseph revealed [the dream] to him [Pharaoh]. Daniel
revealed [the dream] to Nebuchadnezzar. I, too, will do so: “And he told Queen Esther.”’
Rabbi Neḥemya said: The Holy One blessed be He said to Abraham our forefather: “All the
families of the earth shall be blessed in you” (Genesis 12:3).. If you say that it means that
they will be wealthy, they [the gentiles] are more wealthy than they [the Jews]. But rather, it
is for consultation. When they encounter trouble, they consult with us and we reveal to them
[what to do].
“Abram went, as the Lord had spoken to him, and Lot went with him; Abram was seventy-
five years old upon his departure from Ḥaran” (Genesis 12:4).
“Abram went, as the Lord had spoken to him, [and Lot went with him]…” – Lot was
subordinate to him.
“Abram was seventy-five years old.” That is what is written: “He was rearing Hadasa, she
was Esther” (Esther 2:7) – Rav said: She was forty years old. Shmuel said: She was eighty
years old. The Rabbis say: She was seventy-five years old. The Rabbis from there said: The
Holy One blessed be He said to Abraham: ‘You departed from your father’s house when you
were seventy-five years old, by your life, the redeemer that I will establish from you [from
your descendants] will be seventy-five years old,’ corresponding to the numerical value of
Hadasa.
“Abram took Sarai his wife, and Lot, son of his brother, and all their property that they had
acquired, and the people that they had made in Ḥaran; they departed to go to the land of
Canaan and they came to the land of Canaan” (Genesis 12:5).
“And the people that they had made in Ḥaran” – Rabbi Elazar bar Zimra said: If all the
inhabitants of the world were to assemble, to create even a single gnat, they would be unable
to inject a soul into it, and yet you say: “The people that they had made?” The explanation is
that this refers to the proselytes that they converted. If so, [it should have said] “that they
converted”; why “that they made”? It is to teach you that anyone who draws an idol
worshipper near and converts him, it is as though he has created him. Let it, then, say: “that
he made”? Rav Huna said: Abraham converted the men and Sarah converted the women.
“Abram passed through the land to the place of Shekhem, until the plain of Moreh. And
the Canaanites were then in the land” (Genesis 12:6).
“Abram passed through the land…[and the Canaanites were still in the land]” – until then,
they still had a right to the land.
“The Lord appeared to Abram, and said: To your descendants I will give this land. And he
built there an altar to the Lord, who had appeared to him” (Genesis 12:7).
“The Lord appeared to Abram, and said: To your descendants…[and he built an altar]” – he
built an altar only over the good tidings of [being granted] the Land of Israel.
“He relocated from there to the mountain east of Beit El, and he pitched his tent, Beit El to
the west, and Ai to the east; he built an altar to the Lord there, and proclaimed the name of
the Lord” (Genesis 12:8).
“He relocated from there to the mountain east [kedem] of Beit El” – in the past it was called
Beit El, and now it is called Beit Aven. Rabbi Elazar said: It did not merit to be called Beit
HeAmad, but is called Beit HeAmal. There they call good deeds amida, and a chamber pot
amila.
“He pitched his tent [oholo]” – ohola is written. It teaches that he pitched Sarah’s tent first,
and then pitched his tent.
“He built an altar to the Lord there” – Rabbi Elazar said: He built three altars; one for the
good tidings of [being granted] the Land of Israel, one for its acquisition, and one so his
descendants would not fall [in battle]. That is what is written [concerning the battle of Ai]:
“Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the
evening, he and the elders of Israel, and they put dust on their heads” (Joshua 7:6). Rabbi
Elazar ben Shamua said: They began evoking the merit of Abraham our forefather, as it is
stated: “I am dust and ashes” (Genesis 18:27). Did Abraham not build an altar in Ai
specifically so that his descendants should not fall [in battle] at Ai?
“And proclaimed [vayikra] the name of the Lord” – this teaches that he caused all the people
to proclaim the name of the Lord. Vayikra – he began converting proselytes to bring them
under the wings of the Divine Presence.
“Abram journeyed, steadily journeying to the Negev” (Genesis 12:9).
“Abram journeyed, steadily journeying to the Negev” – he directed his attention and charted
his path toward the site of the Temple.
Chapter 40
“There was famine in the land and Abram descended to Egypt to sojourn there, as the
famine was severe in the land” (Genesis 12:10).
“There was famine in the land and Abram descended to Egypt to sojourn there.” It is written:
“Behold, the eye of the Lord is on those who fear Him, on those who await His kindness”
(Psalms 33:18). “Behold, the eye of the Lord is on those who fear Him” – this refers to
Abraham, as it is stated: “For now I know that you are God fearing” (Genesis 22:12). “On
those who await His kindness” – as it is stated: “Grant truth to Jacob, kindness to
Abraham…” (Micah 7:20). “To deliver them from death” (Psalms 33:19) – from execution
by Nimrod. “To sustain them in famine” (Psalms 33:19) – “there was famine in the land.”
“There was famine in the land” – Rabbi Pinḥas in the name of Rabbi Ḥanin of Tzippori
began: “Blessed is the man whom You chastise, Lord” (Psalms 94:12) – but if he chooses to
be indignant [about his misfortune], “You instruct him from Your Torah” (Psalms 94:12).
What is written in Abraham’s regard? “I will bless you and I will render your name great”
(Genesis 12:2). When he left [his homeland], famine confronted him, but he did not complain
and he did not become indignant. Rather, “Abram descended to Egypt to sojourn there.”
“There was famine in the land” – Rabbi Yehoshua ben Levi began: “He gives food [teref] to
those who fear Him” (Psalms 111:5) – He brings disruption [teiruf] in this world to those
who fear Him, but in the future, “He remembers [His covenant] forever” (Psalms 111:5).
What is written in Abraham’s regard? “I will bless you and I will render your name great”
(Genesis 12:2). When he departed, famine confronted him, but he did not protest and he did
not complain. Rather, “there was famine in the land [and Abram descended to Egypt to
sojourn there].”
“[There was famine in the land] and Abram descended to Egypt to sojourn there.” There
were ten famines that came to the world: one in the days of Adam the first man, and [so on,]
the rest of the discussion [regarding famines], until: And one in the future – “Not a famine
for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11),
as cited above, [on the verse]: “From the ground, which the Lord has cursed…” (Genesis
5:29).
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it
[David’s famine] should not have occurred in the days of David, but rather, in the days of
Saul. However, because Saul was [like] the shoot of a sycamore, the Holy One blessed be He
postponed it and brought it about in the days of David. [As the saying goes:] Shilo sinned, but
Yoḥana pays? That is why they [the ten famines] all came about in the days of strong people,
who were able to withstand them, and not in the days of downtrodden people, who were
unable to withstand them.
Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled
with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a
peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why
they did not come about in the days of downtrodden people, but rather, in the days of strong
people, who were able to withstand them. Rabbi Berekhya would cite this verse in their
regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in
the days of Abraham. Rav Huna in the name of Rabbi Aḥa: One was in the days of Lemekh,
and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought. The famine that came in
the days of Elisha was a famine of panic. The famine that was in the days that the judges
judged, Rabbi Huna in the name of Rabbi Dosa: For the price for which one used to purchase
forty-two se’a, they could purchase [only] forty-one. But is it not taught: A person should not
depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? Rabbi
Shimon ben Yoḥai said: That is only when he does not find any [wheat] to buy, but if he can
find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of
Israel.
“It was when he drew near to come to Egypt, he said to Sarai his wife: Behold, I know now
that you are a woman of fair appearance” (Genesis 12:11).
“It will be, when the Egyptians will see you, they will say: This is his wife, and they will kill
me, and keep you alive” (Genesis 12:12).
“Please, say you are my sister, so that it may be well with me because of you, and my soul
shall live because of you” (Genesis 12:13).
“It was when he drew near to come to Egypt” – he was together with her all those years, and
only now he says to her: “Behold, I know now that you are a woman of fair appearance”?
The explanation is that due to travel a person [usually] becomes unsightly, but this one
[Sarai] retained her beauty.
Rabbi Ze’eira said in the name of Rabbi Simon: [Abraham told her:] ‘We traveled through
Aram Naharayim and Aram Naḥor and we did not encounter a woman as fair as you. Now
that we are entering a place of ugly and swarthy people, “please, say you are my sister….”’
Rabbi Pinḥas said in the name of Rabbi Avun: There were two people who were the principal
party, but subordinated themselves, and then actually became subordinate: Abraham and
Barak. Barak – “She [Deborah] sent and summoned Barak son of Avinoam from Kedesh
Naphtali, and said to him: Behold, the Lord, God of Israel, has commanded, saying: Go and
draw toward Mount Tavor and take with you ten thousand…” (Judges 4:6). “Barak said to
her: If you go with me, I will go, but if you do not go with me, I will not go” (Judges 4:8).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: [Barak said:] ‘If you go with me to
Kedesh, I will go with you to Ḥatzor. If you do not go with me to Kedesh, I will not go with
you to Ḥatzor.’ Rabbi Neḥemya said: [Barak said:] ‘If you accompany me in song, I will go
with you to war. If you do not accompany me in song, I will not go with you to war. “She
said: I will go with you; however [efes], it will not be your glory [on the path that you take,
for it is by the hand of a woman that the Lord will deliver Sisera]” (Judges 4:9). Rabbi
Reuven said: Efes is a Greek expression. She said to him: ‘What do you think, that the glory
of the song was assigned to you specifically?’ That was a rhetorical question. He then
became subordinate [to her]: “Deborah and Barak son of Avinoam sang” (Judges 5:1).
Abraham was the principal party: “Abram took his wife Sarah” (Genesis 12:5). He
subordinated himself: “Please, say you are my sister [so that it may be well with me because
of you]” (Genesis 12:13). And he became subordinate to her: “He benefitted Abram for her
sake” (Genesis 12:16).
“It was upon Abram’s arrival in Egypt, the Egyptians saw the woman, that she was very
beautiful” (Genesis 12:14).
“It was upon Abram’s arrival in Egypt, the Egyptians saw” – and where was Sarah? He had
placed her in a chest and locked her in it. When they arrived at customs, they said to him:
‘Pay the duty.’ He said: ‘I will pay the duty.’ They said to him: ‘[Perhaps] you are
transporting garments?’ He said: ‘I will pay [the duty] for garments.’ They said to him:
‘[Perhaps] you are transporting gold?’ He said: ‘I will pay [the duty] for gold.’ They said to
him:’ Perhaps you are transporting silk garments?’ He said: ‘I will pay [the duty] for silk
garments.’ ‘[Perhaps] you are transporting gems?’ He said: ‘I will pay [the duty] for gems.’
[Nevertheless,] they said to him: ‘It is not possible [for you to pass] unless you open [the
chest] and show us what is inside it.’ When he opened it, the entire land of Egypt shone with
her radiance.
Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: An image of
Eve was passed down to the leaders of [all] the generations. Elsewhere it is written: “The
young woman [Avishag] was very [ad meod] beautiful” (I Kings 1:4) – she approximated the
image of Eve. However, here it says: “That she was very [meod] beautiful” – meod is the
image of Eve.
“Pharaoh’s officials saw her, they praised her to Pharaoh, and the woman was taken to
Pharaoh’s house” (Genesis 12:15).
“Pharaoh’s officials saw her […and the woman was taken [vatukaḥ] to Pharaoh’s house]” –
she was continuously increasing in price. One said: ‘I will give one hundred dinars and I will
enter with her.’ Another said: ‘I will give two hundred and enter with her.’ I know that this is
so [regarding the righteous] only when they are ascendant. From where do I derive that it is
so [even] when they are descendant? “They pulled Jeremiah with the ropes and raised
[vayaalu] him from the pit” (Jeremiah 38:13). I know this only regarding this world,
regarding the World to Come, from where is it derived? The verse states: “The peoples will
take them [ulkaḥum] and bring them to their place” (Isaiah 14:2).
“He benefitted Abram for her sake; he acquired flocks, cattle, donkeys, slaves,
maidservants, female donkeys, and camels” (Genesis 12:16).
“Pharaoh commanded men in his regard and they sent away him and his wife, and
everything that was his” (Genesis 12:20).
“He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in
his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi
Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and
pave the way before your descendants.’ You find that everything that is written in Abraham’s
regard is written regarding his descendants. In Abraham’s regard it is written: “There was
famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the
famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram
descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our
ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To
sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land”
(Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land”
(Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land”
(Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis
12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s
regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s
regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl
you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are
my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in
Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In
Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in
Israel’s regard it is written: “These are the names of the children of Israel who arrived in
Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in
livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took
them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written:
“Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis
12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away
in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys”
(Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of
Israel” (Numbers 33:1).
Chapter 41
“The Lord afflicted Pharaoh and his household with great afflictions over the matter of
Sarai, Abram’s wife” (Genesis 12:17).
“The Lord afflicted Pharaoh…with great afflictions.” It is written: “The righteous man
flourishes like a palm tree; [like a cedar in Lebanon he grows tall]” (Psalms 92:13) – just as
the palm and cedar have neither curvatures nor protuberances, so, too, the righteous have
neither curvatures nor protuberances. Just as the palm tree and cedar, their shade extends
far away, so the reward of the righteous extends far away. Just as the palm tree and the
cedar, their heart [trunk] goes straight upward, so too the righteous, their heart is straight
toward the Holy One blessed be He. That is what is written: “My eyes are always toward the
Lord, as He draws my feet out of the net” (Psalms 25:15). Just as the palm tree and the cedar
have desire, so too the righteous have desire. What is their desire? It is for the Holy One
blessed be He, as it is stated: “I hoped for the Lord” (Psalms 40:2). Rabbi Tanḥuma said:
There was once an incident involving a palm tree that was situated in Ḥamtan, and it would
not produce fruit. A certain palm farmer passed by and saw it. He said: ‘This palm is
yearning toward Jericho.’ Once they pollinated it [from that Jericho palm], it produced fruit.
But might one not argue: Just as vessels are not made from [the wood of] the palm tree, so,
too with the righteous? That is astonishing. The verse therefore states: “Like a cedar.” Rav
Huna said: There, they do craft utensils from it [palm wood]. And might one not argue: Just
as the cedar does not produce fruit, so too the righteous? That is astonishing. The verse
therefore states: “Flourishes [like a palm tree].” [Furthermore,] just as the palm has nothing
that goes to waste, but, rather, it [produces] dates for eating, fronds for praise, branches for
roofing, fiber for ropes, leaves for sieves, large beams for roofing the house, so, too, Israel
has no one who goes to waste. Rather, some of them are masters of Bible, some of them are
masters of Mishna, some of them are masters of Talmud, some of them are masters of aggada.

[Furthermore,] just as with the palm tree and cedar, anyone who climbs to the top of them
and does not take care falls and dies, so, too, anyone who comes to accost Israel, will receive
his just deserts by their hand. You may know that it is so, since Sarah, because Pharaoh took
her for just one night, he and the members of his household were punished with afflictions.
That is what is written: “The Lord afflicted Pharaoh…with great afflictions…”
Reish Lakish said in the name of bar Kappara: Pharaoh was stricken with raatan. Rabban
Shimon ben Gamliel said: A certain elder afflicted with a skin disease encountered me in
Tzippori. He said to me: ‘There are twenty-four types of skin disease and none is more
difficult regarding [sexual relations with] women than raatan.’ It was this with which
Pharaoh was afflicted.
Rabbi Aḥa said: Even the beams of his palace were afflicted. And everyone was saying: “It is
over the matter of Sarai, Abram’s wife.” Rabbi Berekhya said: All the insolent ones have
come in to touch the noblewoman’s shoe.
Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe,
Abraham departed [from our home country] with a promise, and I departed only on faith.
Abraham departed outside the cage, but I am in the cage.’ The Holy One blessed be He said
to her: ‘Everything I do, I do on your behalf.’ And all of them were saying: “…over the
matter of Sarai, Abram’s wife.”
Rabbi Levi said: Throughout that night, an angel was standing with a rod in his hand. He
said to her: ‘If you say: Strike, I will strike; if you say: Cease, I will cease.’
Why [was Pharaoh punished] to such an extent? It is because she kept telling him: ‘I am a
married woman,’ but he would not keep away from her.
Rabbi Elazar taught it in the name of Rabbi Eliezer ben Yaakov: We have heard that Pharaoh
was afflicted with leprosy and Avimelekh was afflicted with obstruction. From where is it
derived to apply this [affliction] to there, and that [affliction] to here? It is from al devar, al
devar for a verbal analogy.
“Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2).
“Abram was very wealthy in livestock, in silver, and in gold.” That is what is written: “He
took them out with silver and gold…” (Psalms 105:37).
“He went on his journeys from the Negev to Beit El, to the place where his tent had been
initially, between Beit El and Ai” (Genesis 13:3).
“He went on his journeys” – on the same journeys [routes] that he went [to Egypt], he
returned. Rabbi Elazar ben Rabbi Menaḥem said: He went to pay his credit debts.
“Lot, who went with Abram, also had flocks, cattle, and tents” (Genesis 13:5).
“Lot, who went with Abram, also…” – Lot derived four benefits due to Abram: “Abram
went…and Lot went with him” (Genesis 12:4); “Lot, who went with Abram, also [had flocks,
cattle…]”; “He returned all the possessions, and also his brother Lot” (Genesis 14:16); “It
was when God destroyed…God remembered Abraham, and He sent out Lot from the midst [of
the upheaval]…” (Genesis 19:29). Corresponding to them, his descendants should have
repaid us with favors. But not only did they not repay us with favors, but [they paid us] with
[four] troubles. That is what is written: “He sent messengers to Bilam son of Beor…now,
please come curse this people for me” (Numbers 22:5–6); “He gathered to him the children
of Ammon and Amalek, and he went and smote Israel, and they took possession of the city of
the date palms” (Judges 3:13); “It was thereafter that the children of Moav, [the children of
Ammon], and some Ammonites with them, came against Yehoshafat” (II Chronicles 20:1).
Moreover, it is written: “The foe spread its hand over all its delights” (Lamentations 1:10).
And their sin is recorded in four places: “An Ammonite or a Moavite shall not enter [into the
congregation…] because they did not greet you with bread and with water…[and because
they hired…Bilam…to curse you]” (Deuteronomy 23:4–5); and it is written: “My people,
remember now what Balak king of Moav counseled, and what [Bilam son of Beor] answered
him” (Micah 6:5); “Because they [Ammon and Moav] did not greet the children of Israel
with bread and with water, and hired Bilam against them, to curse them” (Nehemiah 13:2);
“Balak son of Tzipor, king of Moav…summoned Bilam son of Beor to curse you” (Joshua
24:9).
[Consequently,] four prophets arose and sealed their sentence. They are: Isaiah, Jeremiah,
Zephaniah, and Ezekiel. Isaiah said: “A prophecy of Moav: For on the night that Ar of Moav
was plundered, it was ruined; for on the night that Kir of Moav was plundered, it was ruined”
(Isaiah 15:1). Jeremiah said: “Therefore, behold, days are coming, the utterance of the Lord,
and I will sound to Raba of the Ammonites an alarm of war, and it will become a mound of
desolation, and its environs will be burned in fire, and Israel will dispossess its dispossessors,
said the Lord” (Jeremiah 49:2). Ezekiel said: “To the children of the east, against the
children of Ammon, I will give it as a heritage, so that the children of Ammon will not be
remembered among the nations. I will administer punishments to Moav, and they will know
that I am the Lord” (Ezekiel 25:10–11). Zephaniah said: “Therefore, as I live – the utterance
of the Lord of hosts, God of Israel – Moav will be like Sodom, and the children of Ammon like
Gomorrah” (Zephaniah 2:9).
“Had flocks, cattle, and tents” – Rabbi Toviya bar Yitzḥak said: [Lot had] two tents – Ruth
the Moavitess and Naama the Ammonitess. Similarly, “Take your wife, and your two
daughters [who are found here]…” (Genesis 19:15) – Rabbi Toviya bar Yitzḥak said: Two
tents – Ruth the Moavitess and Naama the Ammonitess. Rabbi Yitzḥak said: “I found David
My servant” (Psalms 89:21) – where did I find him? It was in Sodom.
“There was a quarrel between the herdsmen of Abram’s livestock and the herdsmen of
Lot’s livestock. And the Canaanites and the Perizites then lived in the land” (Genesis 13:7).

“There was a quarrel between the herdsmen of Abram’s livestock and the herdsmen of Lot’s
livestock” – Rabbi Berekhya said in the name of Rabbi Yehuda ben Rabbi Simon: Abraham’s
animals would go out muzzled, but Lot’s animals would not go out muzzled. Abraham’s
herdsmen would say to them: ‘Has theft now been permitted?’ Lot’s herdsmen would say to
them: ‘The Holy One blessed be He said to Abraham: “To your descendants I will give this
land” (Genesis 12:7). Abraham is [like] a sterile mule and cannot bear children. One day he
will die and Lot his nephew will inherit [from] him. We are not consuming their property, we
are consuming our own property.’ The Holy One blessed be He said to them: ‘This is what I
said to him: “To your descendants I will give [this land].” When? Only after the seven
nations are uprooted from it [the land].’ “The Canaanites and the Perizites then lived in the
land” – as of now, they still maintain their right to the land.
“Abram said to Lot: Please, let there not be a quarrel between me and you and between my
herdsmen and your herdsmen, for we are brothers” (Genesis 13:8).
“Abram said to Lot: Please, let there not be a quarrel between me and you…” – Rabbi
Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: Just as there was a quarrel
between Abram’s herdsmen and Lot’s herdsmen, so there was a quarrel between Abram and
Lot. That is what is written: “Abram said to Lot: Please, let there not be a quarrel between
me and you…”
[“For we are brothers”] – were they in fact brothers? It means, rather, that his facial
features resembled his.
“Is the whole land not before you? Please, part from me; if to the left, I will go right, and if
to the right, I will go left [veasme’ila]” (Genesis 13:9).
“Is the whole land not before you? Please, part from me” – Rabbi Ḥelbo said: “Separate
from me” is not written here, but rather, part [hipared] – just as a mule [pirda] does not take
in seed, so, it is impossible for this man to be intermingled with the seed of Abraham.
“If to the left, I will go right, and if to the right, I will go left” – he said to him: ‘If you go to
the left [north], I will go to the south, and if I go to the south, you go to the left [north].’
Rabbi Yoḥanan said: This is analogous to two people who had two heaps of grain – one was
of wheat and one was of barley. One said to the other: ‘If the wheat is mine, the barley is
yours, and if the barley is yours, the wheat is mine; in either case, the wheat is mine.’ So, too,
“if to the left, I will go right and if to the right, I will go left.” Rabbi Ḥanina bar Yitzḥak said:
“I will go left [ve’esmola] is not written here, but rather, “I will cause to go left
[ve’asme’ila] – in any case, I will make that person [Lot] go to the left.
“Lot raised his eyes and saw the entire plain of the Jordan, that it was all watered, before
the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of
Egypt, as you come to Tzoar” (Genesis 13:10).
“Lot raised his eyes and saw the entire plain of the Jordan” – Rabbi Naḥman bar Ḥanin
said: Anyone who has a voracious appetite for sexual immorality will ultimately be fed from
his own flesh and blood. Rabbi Yosei bar Ḥanina said: This entire verse is comprised of
expressions of sexual immorality. [“Lot raised his eyes”] – just as it says: “His master's wife
raised her eyes [toward Joseph and she said: Lie with me]” (Genesis 39:7). “And saw the
entire plain [kikar] of the Jordan, that it was all watered” – just as it says: “For due to a
licentious woman, one is brought to a loaf [kikar] of bread” (Proverbs 6:26). “That it was all
watered [mashke]” – just as it says: “He shall give the woman to drink [hishka] the bitter
water that causes a curse” (Numbers 5:24). “Before the Lord destroyed [shaḥet]” – just as it
says: “It was when he consorted with his brother's wife, he would spill [veshiḥet] on to the
ground” (Genesis 38:9).
“Like the garden of the Lord” – for trees; “like the land of Egypt” – for seeds.
“Lot chose for himself all the plain of the Jordan, and Lot journeyed from the east, and
each parted from his brother” (Genesis 13:11).
“Abram lived in the land of Canaan, and Lot lived in the cities of the plain, and pitched his
tent as far as Sodom” (Genesis 13:12).
“And the men of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13).
“Lot chose for himself” – Rabbi Yosei ben Zimra said: Like a person selecting his mother’s
marriage contract.
“Lot journeyed from the east [mikedem]” – he moved himself away from the One who
preceded [kadmono] the world. He said: ‘I desire neither Abram nor his God.’
“Each parted from his brother. Abram lived [in the land of Canaan]” – Rabbi Meir says: You
do not have among the cities any as evil as Sodom, as when a person is wicked, they refer to
him as a person of Sodom. You do not have any among the peoples as tough as the Emorites,
as when a person is tough, they refer to him as an Emorite. Rabbi Yosei said: You do not have
among the cities any as beautiful as Sodom, as Lot circulated among all the cities of the plain
and did not find a place as fine as Sodom, and these [the people of Sodom] were the most
distinguished among them – “and the men of Sodom were extremely wicked and sinful to the
Lord” (Genesis 13:13). “Wicked” – towards one another; “sinful” – through sexual
immorality; “to the Lord” – through idolatry; “extremely” – through bloodshed.
“The Lord said to Abram, after Lot parted from him: Raise now your eyes, and look from
the place where you are, northward, and southward, and eastward, and westward” (Genesis
13:14).
“The Lord said to Abram…” – Rabbi Yuda says: There was anger towards our forefather
Abraham when he distanced his nephew Lot from him. The Holy One blessed be He said: ‘He
attaches himself to everyone else, but to his own kinsman, Lot, he does not attach himself?’
Rabbi Neḥemya said: [On the contrary,] The Holy One blessed be He was angry while Lot
was traveling with Abraham our forefather. The Holy One blessed be He said: ‘I said to him:
“To your descendants I have given this land” (Genesis 15:18), and he attaches Lot to him, so
that he should inherit [from] him? If so, let him go and find two foundlings in the street and
bequeath to them what is his, as he wishes for his nephew.’ That is what is written: “Banish
the scoffer, and strife will depart” (Proverbs 22:10). “Banish the scoffer” – this refers to Lot;
“and strife will depart” – “there was a quarrel between the herdsmen of Abram’s [livestock
and the herdsmen of Lot’s livestock]….” “And contention and disgrace will cease” (Proverbs
22:10) – “Please, let there not be a quarrel [between me and you]….” “One who loves purity
of heart, he who has grace on his lips, his friend is a king” (Proverbs 22:11) – the Holy One
blessed be He loves whoever is pure of heart. “He who has grace on his lips, the king is his
friend” – this refers to Abraham, who was faultless and pure of heart and became one who
loved the Omnipresent, as it is stated: “Descendants of Abraham who loved Me” (Isaiah
41:8). Because he had “grace on his lips,” as it is stated: “Speaking of his feats, and the
grace of his speech” (Job 41:4), the Holy One blessed be He became like a friend to him,
saying to him: “To your descendants I have given this land” (Genesis 15:18).
“For all the land that you see, I will give to you, and to your descendants, forever” (Genesis
13:15).
“I will render your descendants like the dust of the earth; if a man could count the dust of
the earth, so your descendants shall be counted” (Genesis 13:16).
“The Lord said to Abram, after Lot parted…For all the land that you see, I will give to you…I
will render your descendants like the dust of the earth” – just as the dust of the earth is found
from one end of the earth to the other, so your descendants will be dispersed from one end of
the earth to the other. Just as the dust of the earth becomes blessed only through water [rain],
so Israel is blessed only through the merit of the Torah, which is likened to water. Just as dust
wears out metal vessels and endures forever, so, too, with Israel – all the idolaters will
vanish, but they will endure. Just as dust is regularly trodden, so your descendants will be
regularly trodden by the idolaters. That is what is written: “I will place it in the hand of your
oppressors [mogayikh]…” (Isaiah 51:23) – what is mogayikh? They are those who cause
your wounds to bleed [memigin] and cause your wounds to ooze. Nevertheless, it is for your
benefit, as they mitigate your [liability for your] sins, just as it says: “Soften it [temogegena]
with showers” (Psalms 65:11). “Who said to your soul: Bend down, and we shall pass”
(Isaiah 51:23) – what would they do to them? They would have them lie in the plazas and
drive their ploughs over them. Rabbi Azarya in the name of Rabbi Aḥa: This was actually a
good omen – just as a plaza outlasts those who traverse it, so, your descendants will outlast
the idol worshippers and will endure forever.
“Arise, walk about the land to its length and to its breadth, as to you I will give it” (Genesis
13:17).
“Arise, walk about the land” – it is taught: One who walks about a field, whether along its
length or its breadth, acquires the field up to the place that he has walked; this in accordance
with the statement of Rabbi Eliezer, as Rabbi Eliezer used to say: Walking about [in a field]
is an act of acquisition. The Sages say: One does not acquire it until he walks along it to its
breadth and its length. Rabbi Yaakov ben Zavdi said: Rabbi Eliezer’s source is: “Arise, walk
about the land [to its length and to its breadth].”
Chapter 42
“It was in the days of Amrafel king of Shinar, Aryokh king of Elasar, Kedorlaomer king of
Eilam, and Tidal king of Goyim,” (Genesis 14:1).
“It was in the days of Amrafel king of Shinar” – Rabbi Yehoshua of Sikhnin in the name of
Rabbi Levi began: “The wicked drew their swords…their swords will come into their own
hearts….” (Psalms 37:14–15). There was an incident involving Rabbi Eliezer ben Hurkenos,
that his brothers were plowing in the plain and he was plowing on the mountain. His cow fell
and was incapacitated. He said: It was for my benefit that my cow was incapacitated. He ran
away and went to study under Rabbi Yoḥanan ben Zakai. He would eat clods of earth, until
the odor of his breath became foul. They went and said to Rabbi Yoḥanan ben Zakai: ‘Rabbi
Eliezer’s breath is unpleasant.’ He said to him: ‘Just as the odor of your breath was befouled
over Torah study, so may the scent of your Torah teaching go forth from one end of the world
to the other.’ Sometime later, his [Rabbi Eliezer’s] father went up with the intent to disinherit
him from his property. He found him sitting and delivering a lecture, and the most prominent
men of his province were sitting before him: Ben Tzitzit HaKeset, Nakdimon ben Guryon, and
ben Kalba Savua. He found him expounding this verse: “The wicked drew their swords…” –
this is Amrafel and his cohorts. “To topple the poor and the needy” (Psalms 37:14) – this is
Lot. “To slaughter those whose path is upright” (Psalms 37:14) – this is Abraham. “Their
swords will come into their own hearts” – “he arrayed against them at night…and smote
them” (Genesis 14:15). His [Rabbi Eliezer’s] father said to him: ‘Son, I came up here only to
disinherit you from my property. Now, all my property is hereby given to you as a gift.’ He
said: ‘It [the extra portion you are giving me] is hereby proscribed from me by vow, and my
rights in it [the entire property] shall be equal to that of my brothers.’
Another interpretation, “the wicked drew their swords [and stretched their bows]” – this is
Amrafel and his cohorts.
“It was in the days of Amrafel” – Rabbi Shmuel bar Shilat began: “This too is a grave evil;
just as one came, so will he go” (Ecclesiastes 5:15). Rabbi Shmuel bar Shilat said: Just as
one comes with seizing, so he goes with seizing. Rabbi Avon said: Just as he started off with
four kingdoms, so will he conclude with four kingdoms. [He started off with four kingdoms] –
“with Kedorlaomer king of Eilam, Tidal king of Goyim, and Amrafel king of Shinar, and
Aryokh king of Elasar” (Genesis 14:9). So will he conclude with four kingdoms: The kingdom
of Babylon, the kingdom of Media, the kingdom of Greece, and the kingdom of Edom.
Rabbi Pinḥas in the name of Rabbi Aivu began: “They do not know the thoughts of the Lord,
and they do not understand His counsel, that He has gathered them together like sheaves
brought to the threshing floor” (Micah 4:12). Why? “All these joined forces at the valley of
Sidim” (Genesis 14:3) – so that they should come and fall into the hand of Abraham. That is
what is written: “It was in the days of Amrafel…”
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of
Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following
exposition was brought with us in our hands when we came up from the Diaspora: Wherever
it is stated: “It was [vayhi] in the days,” it indicates trouble. “It was in the days of Amrafel”
– what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman
said: There are five such instances.
This is analogous to a friend of a king who lived in a certain province, and for his sake the
king took an interest in that province. Once some barbarians came to attack him, and they
said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill
his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is
Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein]
of the world; they sought to blind the eye [ayin] that overcame the attribute of justice
[mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu]
who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When
the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is
written: “It was [vayhi] in the days of Amrafel.”
“It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east
and the Philistines from the west” (Isaiah 9:11). This is analogous to a king’s son, whose
caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king.
Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz
said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no
flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will
be no world.’ That is what Aḥaz thought to himself: ‘If there are no children [in school],
there will be no students, if there are no students there will be no scholars, if there are no
scholars there will be no elders, if there are no elders there will be no prophets, if there are
no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel].
That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).
Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up
[aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa:
Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob”
(Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is
stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I
[Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be
forgotten from the mouths of their descendants” (Deuteronomy 31:21). Of what use was it to
him [Ahaz]? [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord
gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they his children?
Were they not actually his students? However, we learn from here that they [his students]
were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls,
people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.”
“It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as
Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah
4:23). This is analogous to a king who sent a proclamation throughout the province. What did
the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is
stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) –
this means three or four verses. When he reached the fifth verse, “Its besiegers have become
dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire
that was in the fireplace, until the entire scroll was consumed in the fire that was in the
fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ –
“it was [vayhi] in the days of Yehoyakim.”
“It was in the days that the judges judged” (Ruth 1:1) – what was the trouble there? “There
was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the
king. The prince sent a tax collector to collect it. What did the residents of the province do to
him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware
of these events; what he sought to do to us, we did to him.’ So, too, in the days of the judging
of the judges – when a person of Israel would engage in idol worship, and the judge sought to
implement against him the attribute of strict justice, he would come and flog the judge. He
said: ‘What he sought to do to me, I did to him.’ They said: ‘Woe [vay] to the generation that
judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged,
there was a famine in the land” (Ruth 1:1).
“It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s
decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous
to a king who had a certain vineyard, and three enemies rose up against it. The first began
picking unripe grapes, the second began cutting off the clusters, and the third began
uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the
Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, one thousand”
(Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the
Rabbis said: They were one thousand altogether. Haman sought to uproot the entire
vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13).
When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is
written: “It was [vayhi] in the days of Aḥashverosh.”
Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it
refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it
is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction:
Everywhere that vayhi is stated, it alludes to trouble, and vehaya [alludes to] joy.
They raised an objection to him: But is it not written: “And there was [vayhi] light”?
(Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not
privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was
created on the first day, a person could see from one end of the world to the other. When the
Holy One blessed be He foresaw the generation of the Flood and the generation of the
Dispersion, He hid it away for the righteous in the future. That is what is written: “But the
path of the righteous is like a dawning light, growing brighter until the day is established”
(Proverbs 4:18).
They raised an objection to him: But is it not written: “It was [vayhi] evening and it was
morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy,
as everything that was created on the first day is destined to wear away, as it is stated: “For
the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah
51:6).
They raised an objection to him: But is it not written: “It was [vayhi] evening and it was
morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day”
(Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them:
That was nevertheless not complete [joy], as everything that was created during the six days
of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat
requires grinding, and lupines require sweetening.
They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”?
(Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear then
accosted him.
They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day,
Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy,
as Nadav and Avihu died [that day].
They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses
completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was
nevertheless not [complete] joy, as it was hidden away with the building of the Temple.
They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”?
(Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became
necessary for him to rend his garments.
They raised an objection to him: But is it not written: “It was [vayhi] when the king resided
in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was
nevertheless not complete joy, as Natan then came and said to him: “However, you will not
build the House…for My name” (I Kings 8:19).
They said to him: We have said our [arguments], now you say yours. He said to them, is it not
written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8).
It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It
will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on
that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11).
“It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13).
They raised an objection to him: “And it was [vehaya] when Jerusalem was captured”
(Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel
gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their
iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed,
daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
“It was in the days of Amrafel” – he was called by three names: Kush, Nimrod, and Amrafel.
Kush – because he was literally a Kushite. Nimrod – because he brought about a rebellion
[mered] in the world. Amrafel – because his statements [imrato] were darkness [afela]. [In
addition,] it is because he defied [amrei] and ridiculed [aflei] the world, and because he
defied and ridiculed Abraham, because he said [amar] that he should be cast down into the
fiery furnace.
“Aryokh king of Elasar” – Rabbi Yosei of Milḥaya said: There we learned: The isar coin was
named for Elasar.
“Kedorlaomer king of Eilam, and Tidal king of Goyim” – Rabbi Levi said: There is a place
there in Rome that is called this [Goyim]. They took one person and made him king over
themselves. Rabbi Yoḥanan said: Tidal was his name.
Another matter: “It was in the days of Amrafel king of Shinar” – this refers to Babylon;
“Aryokh king of Elasar” – this refers to Greece; “Kedorlaomer king of Eilam” – this refers
to Media; “and Tidal king of Goyim” – this refers to the kingdom of Edom, which recruits
conscripts from all the nations of the world.
Rabbi Elazar bar Avina said: If you see kingdoms clashing with one another, you should
anticipate the coming of the Messiah. You may know that it is so, as in the days of Abraham,
as a result of the kingdoms clashing with one another, redemption came to Abraham.
“They waged war with Bera king of Sodom, with Birsha king of Gomorrah, Shinab king of
Adma, and Shemever king of Tzevoyim, and the king of Bela, which is Tzoar” (Genesis
14:2).
“They waged war with Bera…” – Rabbi Meir used to expound names. Rabbi Yehoshua ben
Korḥa would [also] expound names. “Bera” – as he was a wicked son [ben ra]; “Birsha” –
as he was an evil son [ben rasha]; “Shinav” – as he aspired [shoev] to wealth; “Shemever”
– as he would fly off to bring wealth; “and the king of Bela, which is Tzoar” – as its residents
were swallowed up [nitbale’u].
“All these joined forces at the valley of Sidim, which is the Dead Sea” (Genesis 14:3).
“All these joined forces at the valley of Sidim” – it was called three names: The valley of
Sidim, the valley of Shaveh, and the valley of Sukkot. The valley of Sidim – because it grew
[wood used for] chopping blocks [sedanim]. Alternatively, it is because it was divided into
many fields [sadim] with plowed furrows. Alternatively, it is because it nourished its offspring
like breasts [shadayim].
Valley of Shaveh – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar
Naḥman: Because there all the idolaters came to a consensus [hushvu], chopped down
cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying:
“Hear us, my lord: you are a Godly ruler in our midst” (Genesis 23:6). They said to him:
‘You are king over us, you are ruler over us, you are a god over us.’ He said to them: ‘Let the
world not lack its [true] King, and let the world not lack its [true] God.’
Valley of Sukkot – because it was covered with trees. Rabbi Tanḥuma said: Grapevines, fig
trees, pomegranate trees, walnut trees, almond trees, apple trees, and peach trees.
“Which is the Dead Sea” – Rabbi Aivu said: There were [originally] only channels of rivers,
that broke open and became a sea. That is what is written: “He breaks channels through the
rocks” (Job 28:10).
“Twelve years they served Kedorlaomer, and in the thirteenth year they rebelled” (Genesis
14:4).
“Twelve years they served [Kedorlaomer, and in the thirteenth year they rebelled]” – Rabbi
Yosei and Rabbi Shimon ben Gamliel, Rabbi Yosei says: Twelve plus thirteen, this is twenty-
five. Rabbi Shimon ben Gamliel said: They were thirteen years altogether. How does Rabbi
Shimon ben Gamliel explain: “And in the fourteenth year”? The explanation is that it was the
fourteenth year after their rebellion began.
“And in the fourteenth year, Kedorlaomer and the kings who were with him came and
smote Refa’im in Ashterot Karnayim, the Zuzim in Ham, and the Eimim in Shaveh
Kiryatayim” (Genesis 14:5).
“And in the fourteenth year, Kedorlaomer…came” – the owner of the beam bears its thickest
part, “and the kings who were with him.”
“And smote Refa’im in Ashterot Karnayim” – in Ashtera DeKarna.
“The Zuzim in Ham [beham]” – the radiant ones [ziv] among them [bahem]. “And the
Eimim in Shaveh Kiryatayim” – they were two cities [kiryan].
“And the Ḥori in their mountain, Se'ir, until Eil Paran, which is adjacent to the
wilderness” (Genesis 14:6).
“And the Ḥori” – this is a metropolis. Why is it called it Ḥori? Because they selected it to be
a free place in the generation of the Dispersion. “Until Eil Paran, which is adjacent to the
wilderness” – until the plain of Paran.
“They turned back, and came to Ein Mishpat, which is Kadesh, and smote the entire field
of the Amalekites, and also the Emorites, who reside in Ḥatzetzon Tamar” (Genesis 14:4).
“They turned back, and came to Ein [Mishpat]…” – Rabbi Aḥa said: They came only to fight
against the eyeball [ein] of the world; they sought to blind the eye [ayin] that overcame the
attribute of justice [mishpat] in the world. That is astonishing. “Which is [hi] Kadesh” – Rav
Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One
blessed be He in the fiery furnace.
“And smote the entire field of the Amalekites” – Amalek had not yet been born, and yet you
say: “And smote the entire field of the Amalekites”? The explanation is that [God] “tells the
outcome from the outset” (Isaiah 46:10). “And also the Emorites, who reside in Ḥatzetzon
Tamar” – in Ein Gedi, with the dates [temaraya].
“The king of Sodom, the king of Gomorrah, the king of Adma, the king of Tzevoyim, and
the king of Bela, which is Tzoar, went out and they waged a war with them in the valley of
Sidim” (Genesis 14:8).
“With Kedorlaomer king of Eilam, and Tidal king of Goyim, and Amrafel king of Shinar,
and Ariokh king of Elasar; four kings against the five” (Genesis 14:9).
“The king of Sodom, the king of Gomorrah…went out…with Kedorlaomer king of Eilam…” –
four kings waged war against five, and yet they overcame them.
“The valley of Sidim was full of clay pits and the kings of Sodom and Gomorrah fled, and
they fell there, and they who remained fled to the mountain” (Genesis 14:10).
“The valley of Sidim was full of clay pits” – many pits producing clay.
“The kings of Sodom and Gomorrah fled, and they fell there, [and they who remained fled to
the mountain]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “They fell there” –
this refers to the multitudes; “and they who remained fled to the mountain” – this refers to
the kings. Rabbi Neḥemya said: “They fell there” – this refers to the kings; “and they who
remained fled to the mountain” – this refers to the multitudes.
According to the opinion of Rabbi Yehuda, it works out well, but according to the opinion of
Rabbi Neḥemya, it is difficult. Rabbi Azarya and Rabbi Yonatan ben Ḥagai said in the name
of Rabbi Yitzḥak: When Abraham descended into the fiery furnace and was saved, there were
some idolaters who believed [the story of Abraham’s miraculous rescue], and there were
some idolaters who did not believe. When the king of Sodom descended into the clay pit and
was rescued, they began believing in [the rescue of] Abraham retroactively.
“They took all the property of Sodom and Gomorrah, and all their food, and they went”
(Genesis 14:11).
“They took all the property of Sodom and Gomorrah, and all their food” – Rabbi Yehuda
says: This refers to their tools of work. Rabbi Neḥemya said: This refers to their dates.
“They took Lot, son of Abram’s brother, and his property and they went, and he resided in
Sodom” (Genesis 14:12).
“They took Lot, [son of Abram’s brother]…” – this is what they did to Lot: They placed him
in a cage and they took him with them. Why to such an extent? “And he resided in Sodom” –
in realization of what is stated: “One who walks with the wise will become wise, and one who
consorts with fools will be broken” (Proverbs 13:20).
“The refugee came and told Abram the Hebrew, and he was dwelling in the plains of
Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram”
(Genesis 14:13).
“The refugee came” – Reish Lakish in the name of bar Kappara: This is Og; he is the
“refugee.” Why is he called Og? Because he came and found Abram sitting and engaging in
the mitzva of baking [unleavened] loaves [ugot] [for Passover]. His intentions [in informing
Abraham] were not to act for the sake of Heaven. Rather, he said: ‘This Abraham is a zealot.
If I say to him now: Your nephew has been taken captive, he will go out to war and be killed,
and I will take his wife Sarai.’ The Holy One blessed be He said to him: ‘By your life, you
will receive reward for your strides that you walked [to travel to Abraham], in that you will
live long in the world. But because you thought to kill that righteous man, by your life, you
will see thousands upon thousands and tens of thousands upon tens of thousands of his
descendants, and the end of that man will be only to fall into their hand,’ as it is stated [by
Moses]: “The Lord said to me: Do not fear him, as [I have delivered him]…into your hand”
(Deuteronomy 3:2).
“And told Abram the Hebrew [Ivri]” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis,
Rabbi Yehuda says: The entire world was on one side and he was on the other side [ever].
Rabbi Neḥemya said: Because he was among the descendants of Ever. The Rabbis say: It is
because he is from the other side [ever] of the river, and he spoke the Hebrew [Ivri]
language.
“He was dwelling in elonei Mamre” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda
said: [This means] in the plains of Mamre. Rabbi Neḥemya said: In the palace of Mamre.
According to the opinion of Rabbi Yehuda, it is a place whose name is Mamre. According to
the opinion of Rabbi Neḥemya, it is a person whose name was Mamre. And why was he called
Mamre? Rabbi Azarya in the name of Rabbi Yehuda in the name of Rabbi Simon: It is
because he was brazen-faced regarding Abraham. When the Holy One blessed be He told
Abraham to circumcise himself, he went and consulted with his three friends. Aner said to
him: ‘You are already one hundred years old and you are going to bring pain upon yourself?’
Eshkol said to him: ‘What, are you going to put an end to yourself in the midst of your
enemies?’ Mamre said to him: ‘[This is] your God who stood by you [during your ordeal] in
the fiery furnace, and during [your war with] the kings, and during the famine, and in this
matter that He has said to you, to circumcise yourself, you do not heed Him?’ The Holy One
blessed be He said to him: ‘You gave him counsel to circumcise himself; by your life, I will
not appear to him in Aner’s palace, nor in Eshkol’s palace, but only in your palace.’ That is
what is written: “The Lord appeared to him in the palace of Mamre” (Genesis 18:1).
Chapter 43
“Abram heard that his brother had been taken captive, and he marshaled his disciples,
born in his house, three hundred and eighteen, and he gave chase until Dan” (Genesis
14:14).
“Abram heard that his brother had been taken captive” – “He fears no evil tidings; his heart
is steadfast, trusting in the Lord. His heart is secure. He will not fear, until he beholds the fall
of his foes” (Psalms 112:7–8). “He fears no evil tidings” – this refers to Abraham. “For now
I know that you are God-fearing” (Genesis 22:12). “His heart is steadfast, trusting in the
Lord” – “You found his heart faithful before You” (Nehemiah 9:8). “His heart is secure. He
will not fear” – as it is stated: “Do not fear, Abram” (Genesis 15:1). “Until he beholds the
fall of his foes” – “he divided up against them at night” (Genesis 14:15).
“Abram heard that his brother had been taken captive” – that is what is written: “He seals
his ears from hearing of bloodshed” (Isaiah 33:15).
“He marshaled [vayarek] his disciples” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda
says: Their faces turned pale [horiku] towards Abraham. They said: ‘Five kings could not
overcome them, and [you think] we will be able to overcome them?’ Rabbi Neḥemya said:
Abraham turned pale [horik] towards them. He said: ‘Shall I go and fall [in battle] in
sanctification of the name of the Omnipresent?’
Abba bar Zavda said: He armed them with weapons, just as it says: “Unsheathe [harek] a
spear to block my pursuers” (Psalms 35:3).
Rabbi Shimon ben Lakish said: He showered them with jewels and gems, as it says: “Its
pinions with shimmering [yerakrak] gold” (Psalms 68:14).
Rabbi Levi said: He emptied [horikan] their ranks through the passage about the officers, as
it says: “[Then the officers shall speak further to the people and say:] Who is the man who is
fearful and faint hearted? Let him go and return to his house” (Deuteronomy 20:8).
“His disciples [ḥanikhav]” – they bore his name [ḥanikhato].Their name was Abram, like his
name.
“Three hundred and eighteen” – Reish Lakish in the name of bar Kappara: It was Eliezer
alone. The numerical value of Eliezer is three hundred and eighteen.
“And he gave chase until Dan” – that is the name of an idol. It was preceded and followed by
a blow. It was preceded by a blow: “And he gave chase until Dan.” And it is followed by a
blow: “The snorting of his horses is heard from Dan” (Jeremiah 8:16).
“He divided up against them at night, he and his servants, and he smote them and pursued
them until Ḥova, which is north of Damascus” (Genesis 14:15).
“He divided up against them at night” – Rabbi Binyamin bar Yefet in the name of Rabbi
Yonatan: The night became divided on its own. The Rabbis say: Its Maker divided it. The
Holy One blessed be He said: ‘Their father took action for Me at midnight, I, too, will take
action for his descendants at midnight.’ When? In Egypt, as it is stated: “It was at midnight,
and the Lord smote every firstborn …” (Exodus 12:29).
Rabbi Tanḥuma said: There are those who express it in a different formulation: The Holy
One blessed be He said: ‘Their father went out at midnight; I will go out for his sons at
midnight,’ as it is stated: “Moses said: So said the Lord: About midnight, I shall go out in the
midst of Egypt” (Exodus 11:4).
“And he smote them and pursued them” – is there a person who pursues the slain? Rabbi
Pinḥas said: The pursuers of Abraham our patriarch were [as if] slain [from the start], as it
is stated: “The one You have smitten, they have pursued” (Psalms 69:27).
That is what is written: “Who awakens [he’ir] from the east, righteousness attending his
footstep?” (Isaiah 41:2). Who is the one who roused the heart of the easterners so they would
come and fall into Abraham’s hand? “Righteousness [tzedek] attends his footstep” – [The
righteous One,] He whose life is everlasting, who would illuminate for him every place he
would go.
Rabbi Berekhya said: The star Jupiter [tzedek] would illuminate [the way] for him. Rabbi
Reuven said: Righteousness itself called out before him, saying: ‘If not for Abraham, there
would be no one to implement me.’
That is what is written: “He subdued nations before him and subjugated kings; [He made his
sword like dust, his bow as driven stubble]” (Isaiah 41:2) – Rabbi Yehuda and Rabbi
Neḥemya, Rabbi Yehuda said: Abraham would cast dust at them and it became swords, straw
and it became arrows. Rabbi Neḥamya said: “He made [his sword] dust” is not stated, but
rather, “[He made his sword] like dust” (Isaiah 41:2) – they would cast swords on Abraham
and they became dust, arrows, and they became straw.
That is what is written: “He pursued them and passed peacefully; [he did not tread on the
road]” (Isaiah 41:3). Rabbi Levi in the name of Rabbi Yosei bar Zimra: Each of the strides of
Abraham our forefather was three miles. Rabbi Yudan bar Rabbi Simon said: One mil, as it is
stated: “he did not tread on the road” (Isaiah 41:3). Rabbi Neḥemya said in the name of
Rabbi Abahu: Their feet did not become soiled, but rather, like one who walks from his house
to the [nearby] synagogue.
“He returned all the goods, and also his brother Lot and his property he returned, and also
the women and the people” (Genesis 14:16).
“He returned all the goods, and also [his brother] Lot…” – Rabbi Yudan said: He returned
the men and the women, but did not return the children. [Rather,] they went ahead and
converted, and fenced themselves off from the sexual immorality of their fathers. That is what
is written: “I will bring in the wicked of the nations” (Ezekiel 7:24) – who are “the wicked of
the nations”? Rabbi Yehuda bar Rabbi Simon: These are the people of Sodom, as it is stated:
“The men of Sodom [were extremely wicked]” (Genesis 13:13).
“The king of Sodom went out to meet him after his return from smiting Kedorlaomer and
the kings who were with him, to the valley of Shaveh, which is the valley of the king”
(Genesis 14:17).
“The king of Sodom went out to meet him…” – Rabbi Abba bar Kahana said: He began to
‘wag his tail’ at him. He said to him: ‘Just as you descended into the fiery furnace and were
rescued, I, too, descended into the clay pits and was rescued.’
“To the valley of Shaveh” – Rabbi Berekhya and Rabbi Ḥanina in the name of Rabbi Shmuel
bar Naḥman: It is [called this] because there all the idolaters came to a consensus [hushvu],
chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and
lauded him, saying to him: “Hear us, my lord, [you are a Godly ruler in our midst]…”
(Genesis 23:6). They said to him: ‘You are king over us, you are ruler over us, you are god
over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack
its [true] God.’
“Malkitzedek king of Salem took out bread and wine, and he was a priest of God, the Most
High” (Genesis 14:18).
“Malkitzedek king of Salem…” – that is what is written: “Daughter of Tzor, the wealthiest of
the people will seek your favor with gifts” (Psalms 45:13).
“Malkitzedek king of Salem” – this place renders its inhabitants righteous, [and this is why
he was called] Malkitzedek, [and we find as well] “Adoni Tzedek [king of Jerusalem]”
(Joshua 10:1). Jerusalem itself is called righteousness [tzedek], as it is stated: “Justice
[tzedek] abided in it” (Isaiah 1:21).
“King of Salem [Shalem]” – Rabbi Yitzḥak the Babylonian says: He was born circumcised.
“[He] took out bread and wine, and he was a priest of God, the Most High” – Rabbi Shmuel
bar Naḥman and the Rabbis, Rabbi Shmuel said: He revealed to him the laws of the High
Priesthood. “Bread” – this alludes to the showbread; “and wine” – this alludes to the
libations. The Rabbis say: He revealed Torah [precepts] to him, as it is stated: “Come,
partake of my bread, and drink of the wine that I have mixed” (Proverbs 9:5).
“And he was a priest of God, the Most High” – Rabbi Abba bar Kahana and Rabbi Levi,
Rabbi Abba bar Kahana said: Any time wine is written in the Torah it connotes a [negative]
impact, except for this one. Rabbi Levi said: We cannot except this one either, as it was
immediately after this that He decreed upon him: “They will be enslaved to them and they
will oppress them” (Genesis 15:13).
“He blessed him, and he said: Blessed is Abram to God, the Most High, Maker of heavens
and earth” (Genesis 14:19).
“He blessed him, and he said: Blessed is Abram to God, the Most High, Acquirer of heavens
and earth” – from whom did He acquire them? Rabbi Abba in the name of Rav Kahana and
Rabbi Yitzḥak, Rabbi Abba said: It is like a person who says: The eyes of so-and-so are fair,
his hair is fair. Rabbi Yitzḥak said: He [Abraham] would receive passersby into his house.
After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to
him: ‘What shall we say?’ He would say to them: ‘Say: Blessed is God, the Most High, of
whose food we have eaten.’ The Holy One blessed be He said to him: ‘My name had not been
known by My creations, and you caused My creations to recognize me. I consider it for you as
though you were My partner in creation of the world.’ That is what is written; “Maker of
heavens and earth.”
“And blessed is God, the Most High, who delivered your enemies into your hand. He gave
him a tithe of everything” (Genesis 14:20).
“And blessed is God, the Most High, who delivered [migen] your enemies into your hand” –
Rabbi Huna said: He turned the plot [mangenin] against you upon your enemies. Rabbi
Yudan said: How many stratagems [mangenaot] did I perform in order to deliver them into
your hand. They had been fond of one another; this one would send letters to that one, and
that one would send gifts to this one, but I incited discord between this one and that one so
they would come and fall into your hand.
“He gave him a tithe of everything [mikol]” – Rabbi Yehuda bar Rav Simon said: On the
basis of that tribute, three of the pillars of the world, Abraham, Isaac, and Jacob, benefitted.
Regarding Abraham it is written: “The Lord had blessed Avraham with everything [bakol]”
(Genesis 24:1), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding
Isaac it is written: “And I partook of all [mikol]” (Genesis 27:33), due to the merit of: “He
gave him a tithe of everything [mikol].” Regarding Jacob it is written: “For God has graced
me and because I have everything [kol]” (Genesis 33:11), due to the merit of: “He gave him
a tithe of everything [mikol].”
From where did Israel merit the Priestly Benediction? Rabbi Yehuda, Rabbi Neḥemya, and
the Rabbis, Rabbi Yehuda said: From Abraham: “So [ko] shall your descendants be”
(Genesis 15:5) – “so [ko] shall you bless the children of Israel” (Numbers 6:23). Rabbi
Neḥemya said: From Isaac, as it is stated: “I and the lad will go to there [ko]” (Genesis
22:5). That is why the Omnipresent said: “So [ko] you shall bless the children of Israel.” The
Rabbis said: From Jacob, as it is stated: “So [ko] you shall say to the house of Jacob”
(Exodus 19:3). Corresponding to it is: “So [ko] shall you bless the children of Israel.”
Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer said: [God said:] ‘When will I
increase your descendants like the stars? When I reveal Myself to them through the word ko’
– “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Rabbi Yosei bar Ḥanina said:
When I reveal Myself to their leader through the word ko: “So [ko] said the Lord: My
firstborn son is Israel” (Exodus 4:22).
“The king of Sodom said to Abram: Give me the people, and take the property for yourself”
(Genesis 14:21).
“Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High,
master of heaven and earth” (Genesis 14:22).
“The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I
have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi
Yehuda said: He rendered it as teruma, just as it says: “You shall separate [vaharemotem]
from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an
oath, just as it says: “He raised [vayarem] his right and his left to the heavens, and he took
an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it
as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God
and I will exalt Him [vaaromemenhu]” (Exodus 15:2). Rabbi Berekhya, Rabbi Ḥelbo, and
Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my
forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same
expression, I will recite a song of praise: “My father’s God and I will exalt Him
[vaaromemenhu].”’
“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not
say: I made Abram wealthy” (Genesis 14:23).
“Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him:
‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of
ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue
wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a
shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it
says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9).
Alternatively, “neither a thread” – this alludes to the Tabernacle, which was adorned with
sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.
Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A
red line [ḥut] circumscribed it in the middle, to separate between the upper blood and the
lower blood. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the
pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2).
“Nothing for me, only what the young men have eaten; and the portion of the men who
went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24).
“Nothing for me, only what the young men have eaten” – that is what is written: “Every evil
and wicked man among the men who had gone with David spoke up and said: Because they
did not go with me, we will not give them from the spoils that we recovered; rather each man
[of us will take] for his wife and his children, who will lead the animals off and go. But David
said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He
delivered the troop that came against us into our hand. Who would heed you in this matter?
For like the share of the one who descends into battle, so is the share of the one who remains
with the baggage; they shall share alike. It was from that day forward [vamala], he rendered
it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said:
Vahala is not written here, but, rather vamala. From whom did he learn? From Abraham his
forefather, who said: “Nothing for me, only what the young men have eaten; and the portion
of the men….”
Chapter 44
“After these matters, the word of the Lord came to Abram in a vision, saying: Fear not,
Abram, I am a shield for you; your reward is very great” (Genesis 15:1).
“After these matters, the word of the Lord came to Abram in a vision, saying…” “The
Almighty’s way is faultless; the word of the Lord is refined [tzerufa]. He is a shield for all
who take refuge in Him” (Psalms 18:31) – if His ways are faultless, all the more so that He
Himself is. Rav said: The mitzvot were given only to refine [letzaref] people through them.
After all, why should the Holy One blessed be He care whether one slaughters an animal
from the throat or he slaughters it from the nape? Thus we learn that the mitzvot were given
only to refine the creations with them.
Another interpretation, “the Almighty’s way is faultless” – this refers to Abraham, as it is
stated: “You found his heart faithful before You” (Nehemiah 9:8). “The word of the Lord is
refined” – as the Holy One blessed be He refined him in the fiery furnace. “He is a shield for
all who take refuge in Him” – “fear not, Abram, I am a shield for you.”
Another matter, “after [these] matters…” – it is written: “A wise man fears and turns from
evil, but the fool becomes enraged and overconfident” (Proverbs 14:16). “A wise man fears”
– “fear not, Abram.” [And God said to him,] “Do not be wise in your own eyes; fear the Lord
and turn away from evil” (Proverbs 3:7). “Do not be wise in your own eyes” – with what you
see with your eyes, thinking: ‘Perhaps I will produce offspring, perhaps I will not produce
offspring.’ [Rather,] “fear the Lord” – “fear not, Abram.”
Rabbi Avin in the name of Rabbi Ḥanina began: “The wicked man performs acts of
falsehood…” (Proverbs 11:18). “The wicked performs acts of falsehood” – this is Nimrod,
whose actions were based on falsehood. “And he who sows righteousness [has a true
reward]” (Proverbs 11:18) – this refers to Abraham, as it is stated [concerning Abraham]:
“[For I have known him, because he will command his children…] and they will observe the
way of the Lord, to perform righteousness and justice” (Genesis 18:19). “Has a true reward”
(Proverbs 11:18) – “fear not, Abram…[your reward is very great].”
Another interpretation, “fear not Abram” – that is what is written: “But it is you, Israel, My
servant, Jacob, whom I have chosen, descendants of Abraham who loved me, whom I have
taken from the ends of the earth” (Isaiah 41:8–9) – from Mesopotamia and its environs. “And
from its noblemen I called you” (Isaiah 41:9) – from its prominent leaders. “I called you” – I
designated you. “I chose you and did not reject you” (Isaiah 41:9). “I chose you” – when you
were Abram; “and did not reject you” – when you became Abraham.
“Do not fear, as I am with you; do not waver, as I am your God” (Isaiah 41:10) – Rabbi
Hoshaya said: When Isaac said to Jacob: “Please approach so I may feel you, my son”
(Genesis 27:21), his water spilled onto his knees and his heart became soft as wax. The Holy
One blessed be He appointed two angels for him, one to his right and one to his left, and they
grasped him by his elbow so he would not fall. That is what is written: “Do not waver
[tishta], as I am your God” – do not be like wax [tishva]. “I strengthened you, even helped
you…behold, [all who provoke you] will be ashamed and humiliated” (Isaiah 41:10–11) –
those who are hostile to you. “They will be like nothing, and the people who quarrel with you
will perish” (Isaiah 41:11) – those who incite quarrels with you. “You will seek them…but
not find them” (Isaiah 41:12) – those who contend with you. “For I am the Lord your God…
who says to you: Fear not” (Isaiah 41:13), as it is stated: “Fear not, Abram.”
“I am a shield for you” – Rabbi Levi said two [interpretations], the Rabbis said one. Rabbi
Levi said: Because our forefather Abraham was fearful, and saying: ‘Perhaps those people
whom I killed, there was among them one righteous man, or one God-fearing man.’ This is
analogous to a person who was passing by the king’s orchard. He saw a bundle of thorns and
he went down and took it away. The king peered out and saw him. He began hiding from him.
He [the king] said to him: ‘Why are you hiding from me? How many laborers would I have
needed to gather it up. Now that you have gathered them up, come and collect your reward.’
So, the Holy One blessed be He said to Abraham: ‘Those people whom you killed were like
cut thorns.’ That is what is written: “Peoples will be like burnings of lime, cut thorns ignited
with fire” (Isaiah 33:12).
Rabbi Levi said another interpretation: Because our forefather Abraham was fearful, and
saying: ‘Perhaps those kings whom I killed, their sons will assemble multitudes and they will
come and wage war against me,’ the Holy One blessed be He said to him: “Fear not, Abram,
I am a shield for you” – just as a shield, even if all the swords [in the world] were to come up
against it, it would withstand them, so you, even if all the idolaters were to gather against
you, I will fight against them.
The Rabbis said one: Because our forefather Abraham was fearful, and saying: ‘I went down
into the fiery furnace and was saved, I went down to do battle with the kings and was saved,
perhaps my reward has already been received in this world, and I have nothing [left] for the
future.’ The Holy One blessed be He said: “Fear not, Abram, I am a shield [magen] for you”
– everything that I have done for you in this world, I did for you without cost, but your reward
is allocated for you in the future – “your reward is very great,” just as it says: “How great is
the goodness You have in store for those who fear You” (Psalms 31:20).
Rabbi Yudan and Rabbi Huna, both of them in the name of Rabbi Yosei ben Zimra: Rabbi
Yudan said: Wherever aḥarei is stated, it refers to immediate events; aḥar refers to distant
events. Rav Huna said: Wherever aḥar is stated, it is immediate; aḥarei, distant.
“After these matters” – after thoughts of words that took place there. Who had these
thoughts? Abraham had the thoughts. He said before the Holy One blessed be He: ‘Master of
the universe, You made a covenant with Noah that you would not eliminate his descendants. I
arose and amassed mitzvot and good deeds more that he did, and my covenant overrode his
covenant. Perhaps someone else will arise [one day] and amass mitzvot and good deeds more
than I did, and his covenant will override my covenant.’ The Holy One blessed be He said:
‘From Noah, I did not bring forth righteous protectors [from his descendants], but from You I
will produce righteous protectors. Moreover, when your descendants will come to commit
transgressions and bad deeds, I will see one righteous man among them, I will consider him
to be equal to all of them combined, as he is capable of saying to the attribute of justice:
Enough. I will take him away and serve as atonement for them.’
“The word of the Lord came to Abram in a vision, saying” – it is referred to by ten
expressions: a prophecy, a vision, preaching, speaking, saying, a command, a burden, a
parable, a metaphor, an enigma. Which is the harshest of them all? Rabbi Eliezer said:
Vision, as it is stated: “A harsh vision was told to me” (Isaiah 21:2). Rabbi Yoḥanan said:
Speaking, as it is stated: “The man, lord of the land, spoke harshly with us” (Genesis 42:30).
The Rabbis said: Burden, as is its plain sense: “Like an onerous burden, they are too heavy
for me” (Psalms 38:5). Abram’s potency [of prophecy] was great, as God spoke to him with
both speaking [dibur] and vision, as it is stated: “The word [devar] of the Lord came to
Abram in a vision.”
“Fear not, Abram” – whom did he fear? Rabbi Berekhya said: He feared Shem. That is what
is written: “The islands saw and feared, the ends of the earth trembled…” (Isaiah 41:5) – just
as islands are conspicuous in the sea, so Abraham and Shem were conspicuous in the world.
“And feared” – each one feared the other. This one [Abraham] feared the other, saying:
Perhaps Shem has resentment in his heart against me because I killed his descendants. And
that one [Shem] feared the other, saying: Perhaps Abraham has resentment in his heart
against me because I produced wicked offspring. “The ends of the earth” – this one was
situated at one end of the earth, and that one was situated at the other end of the earth. “They
approached and came” (Isaiah 41:5) – each one approached the other. “Each man would
help the other” (Isaiah 41:6) – this one [Shem] helped the other one with blessings, and that
one [Abraham] helped the other one with gifts. This one helped the other one with blessings –
“He blessed him, and he said: Blessed is Abram to God, the Most High…” (Genesis 14:19).
And that one helped the other one with gifts: “He gave him a tithe from everything” (Genesis
14:20).
“The carpenter encouraged [the smith]” (Isaiah 41:7) – this refers to Shem, who built the
ark. “The smith” – this refers to Abraham, whom the Holy One blessed be He refined in the
fiery furnace. “And one who smooths with a hammer, one who strikes on the anvil [paam]”
(Isaiah 41:7) – as he [Abraham] would direct his hammer and strike all the people of the
world onto a single path to the Omnipresent. “Saying of the glue: It is good” (Isaiah 41:7) –
these are the nations of the world, who say: ‘It is preferable to adhere to the God of Abram,
and we will not adhere to Nimrod’s idolatry.’ “He strengthened it with nails” (Isaiah 41:7) –
Abraham strengthened Shem in mitzvot and good deeds. And, [as a result] “It shall not
topple” (Isaiah 41:7) – referring to Abraham.
“Abram said: My Lord God, what will You give me, being that I go childless, and the one
who has charge of my house is Damascus Eliezer?” (Genesis 15:2).
“Abram said: My Lord God, what will You give me…?” – Rabbi Yonatan said: There are
three people regarding whom it is stated: Make a request. These are Solomon, Aḥaz, and the
messianic king. Solomon, as it is written: “In Givon, the Lord appeared to Solomon in a
dream at night, and God said: Request what I shall give you” (I Kings 3:5). Aḥaz, as it is
written: “Request a sign for yourself from the Lord” (Isaiah 7:11). The messianic king, of
whom it is written: “Request of Me, and I will render nations your inheritance” (Psalms 2:8).
Rabbi Berekhya and Rabbi Aḥa say in the name of Rabbi Shmuel: We cite an additional two
cases from aggada, Abraham and Jacob. Abraham, of whom it is written: “My Lord God,
what will You give me?” He would not have said: “What will You give me…?” unless He had
first said to him: ‘Make a request.’ Jacob, as it is written: “Everything that You will give me I
will tithe to You” (Genesis 28:22). He would not have said this unless He had first said to
him: ‘Make a request.’
Rabbi Yudan and Rabbi Aivu in the name of Rabbi Yoḥanan: There were two people who said
the same thing, Abraham and David. Abraham, of whom it is written: “My Lord God, what
will You give me?” He said before Him: ‘Master of the universe, if I am destined to produce
offspring and [they will ultimately] anger you, it is preferable for me that “I go childless.”’
David said: “Search me, God, and know my heart; [try me and know my thoughts
[sarapai]]” (Psalms 139:23) – know those who emerge from me. “And see, if there is any
grievous way in me, lead me on the path to eternity” (Psalms 139:24). He said before Him:
‘Master of the universe, if I am destined to produce offspring who will aggrieve You, it is
preferable for me that You lead me on the path to eternity.’
“And the one who has charge of my house” – Rabbi Elazar says: “The one who has charge
[meshek] of my house” – this is Lot, whose soul longs [shokeket] to inherit me. “Is Damascus
Eliezer” – as on his account I pursued the kings to Damascus, and the Almighty helped me
[azarani hael]. Reish Lakish said in the name of bar Kappara: “the one who has charge of
my house” – the one who lives in my house is [Damascus] Eliezer, as it was through his help
that I pursued the kings to Damascus. And Eliezer was his name. So it is stated: “He
marshaled his disciples, born in his house, three hundred and eighteen” – the numerical
value of Eliezer being three hundred and eighteen.
“Abram said: Behold, to me You have not given offspring, and a member of my household
is my heir” (Genesis 15:3).
“Abram said: Behold, to me You have not given offspring” – Rav Shmuel bar Rav Yitzḥak
said: [Abram said to God:] My astrological constellation is pressuring me and saying to me:
Abram, you will not beget offspring. The Holy One blessed be He said to him: ‘Indeed, it is as
you say; Abram will not beget offspring, but Abraham will beget offspring. “Sarai your wife,
you shall not call her name Sarai” (Genesis 17:15) – Sarai will not bear children, but Sarah
will bear children.’
“Behold, the word of the Lord came to him, saying: This man will not inherit you; rather,
one who shall emerge from your loins, he will inherit you” (Genesis 15:4).
“Behold, the word of the Lord came to him, saying: This man will not inherit you” – Rabbi
Yudan and Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “The Lord to him,” “the
word of the Lord came to him,” “behold, the word of the Lord came to him” – one angel after
another, one statement after another. [God said:] ‘I and three angels will reveal ourselves to
you, and [we all] say to you: The accursed [luta] Lot will not inherit Abram.’ Rabbi Huna
and Rabbi Elazar in the name of Rabbi Yosei bar Zimra: It is written: “Behold, the word of
the Lord came to him” – behold the Lord came, and His speech was with Him.
“He took him outside, and said: Look now to the heavens, and count the stars, if you can
count them, and He said to him: So will your offspring be” (Genesis 15:5).
“He took him outside” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Did He take
him outside the world, that the verse should say: “He took him outside [haḥutza]”? Rather,
he showed him the streets of the heavens, just as it says: “While He had not yet made earth
and the outer ranges [ḥutzot]” (Proverbs 8:26).
Rabbi Yehuda said in the name of Rabbi Yoḥanan: He took him up above the dome of the
heavens. That is what He said to him: “Look [habet] now to the heavens” – [the expression]
habata refers only to looking from above to below. The Rabbis say: [God told him:] ‘You are
a prophet, not an astrologer,’ as it is stated: “Now, restore the man's wife, as he is a
prophet” (Genesis 20:7). In the days of Jeremiah, Israel sought to adopt this mindset, but the
Holy One blessed be He did not allow them to do so. That is what is written: “So said the
Lord: Do not learn the way of the nations, and from the signs of the heavens do not fear…”
(Jeremiah 10:2) – your forefather Abraham sought to adopt that mindset, but I did not allow
him to do so.
Rabbi Levi said: [The saying goes:] While your sandal is on your foot, trample the thorns.
Anyone who is situated below them [the stars] fears them, but you, who are situated above
them, trample them.
Rabbi Yudan said in the name of Rabbi Elazar: There are three things that can annul evil
decrees, and they are: Prayer, charity, and repentance. And the three of them are stated in
one verse. That is what is written: “My people upon whom My name is called humble
themselves, and pray” (II Chronicles 7:14) – this is prayer; “and seek My presence” (II
Chronicles 7:14) – this is charity, as you say: “I shall encounter Your presence through
charity” (Psalms 17:15); “and repent from their evil ways” (II Chronicles 7:14) – this is
repentance. And following these, “I will forgive their sin and will heal their land” (II
Chronicles 7:14).
Rabbi Huna bar Rav Yosef said: Change of name and a good deed also [can annul evil
decrees.] Change of name, we learn from Abraham: “Your name will no longer be called
Abram” (Genesis 17:5). A good deed, we learn from the people of Nineveh, as it is stated:
“God saw their actions, that they turned away [from their evil ways, and God relented of the
disaster that he had said]…” (Jonah 3:10). Some say: Change of location, as well, as it is
stated: “The Lord said to Abram: Go you [from your land]” (Genesis 12:1).
Rabbi Muna said: A fast as well, as it is stated: “May the Lord answer you on a day of
trouble” (Psalms 20:2). Rava bar Maḥasya and Rabbi Ḥama ben Guryon said in the name of
Rav: A fast is as effective against a [bad] dream as fire is against chaff. Rav Yosef said:
[Only if the fast is done] on that same day, even if it is on Shabbat.
“He said to him: I am the Lord who took you out of Ur of the Chaldeans, to give you this
land to inherit it” (Genesis 15:7).
“He said to him: I am the Lord who took you out of Ur of the Chaldeans…” – Rabbi Eliezer
ben Yaakov and the Rabbis, Rabbi Eliezer ben Yaakov said: Mikhael descended and rescued
him from the fiery furnace. The Rabbis said: The Holy One blessed be He Himself rescued
him. That is what is written: “I am the Lord who took you out of the furnace of the
Chaldeans.” When did Mikhael descend [to save someone from a fiery furnace]? It was with
Ḥananya, Mishael, and Azarya.
“He said: My Lord God, how can I know that I will inherit it?” (Genesis 15:8).
“He said: My Lord God, how can I know” – Rabbi Ḥiyya ben Rabbi Ḥanina said: [Abraham
said this] not like someone who is complaining, but rather, he said to Him: ‘By what merit
[will I inherit it]?’ He said to him: ‘By means of the atonements that I will provide for your
descendants.’
“He said to him: Take for Me three calves, and three goats, and three rams, and a dove,
and a young pigeon” (Genesis 15:9).
“He said to him: Take for Me three calves” – He showed him three types [of atonement]
involving bulls, three types involving goats, and three types involving rams: Three types
involving bulls: the bull of Yom Kippur; the bull that is brought for the transgression of any
of the mitzvot; and the beheaded calf. Three types involving goats: the goats of the festivals;
the goats of the New Moon; and the goat offered by the individual. Three types involving
rams: the definite guilt offering; the provisional guilt offering; and the lamb offered by the
individual. “And a dove, and a young pigeon.”
“He took all these for Him. He divided them in the middle, and placed each half opposite
the other; but the birds he did not divide” (Genesis 15:10).
“He took all these for him” – Rabbi Shimon bar Yoḥai and the Rabbis, Rabbi Shimon bar
Yoḥai says: He showed him all the [other] types of atonement, but the tenth of an ephah
[meal offering] He did not show him. The Rabbis say: He showed him the tenth of an ephah
as well. It is stated here: “He took all these [eleh] for Him” and it is stated elsewhere: “You
shall bring the meal offering that is prepared of these [eleh] to the Lord” (Leviticus 2:8).
“But the birds he did not divide” – the Holy One blessed be He showed him that [the head of]
the bird burnt-offering is to be severed but [the head of] the bird sin-offering is not to be
severed.
Another interpretation, “Take for Me three calves,” this alludes to Babylon, which produced
three kings – Nebuchadnezzar, Evil Merodakh, and Belshatzar. “And three goats,” this
alludes to Media, which produced three kings – Cyrus, Darius, and Aḥashverosh. “And three
rams” – this alludes to Greece. Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar said: [The
number three] indicates that the Greeks conquered all of the directions [of the world], but
they did not conquer the eastern direction. Rabbi Yoḥanan said to him: But is it not written:
“I saw the ram goring to the west, and to the north, and to the south, and no beasts could
withstand it, and there was no savior from its hand; it did as it willed, and became great”?
(Daniel 8:4). This verse is [actually] the basis of the opinion of Rabbi Elazar, as the verse
[mentions three directions, but] did not say “east.” “And a dove and a young pigeon
[gozal]” – this alludes to the kingdom of Edom. It is a dove, but it is a robber [gazlan].
Another interpretation, “He took all these for Him. [He divided them in the middle, and
placed each half opposite the other]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda
said: [With this command,] He showed him the princes of the idolatrous nations. Rabbi
Neḥemya said: He showed him the princes of Israel. According to the opinion of Rabbi
Yehuda, it was the thrones of these opposite the thrones of others. According to the opinion of
Rabbi Neḥemya, it was there that the Great Sanhedrin of Israel convened and decreed laws
for Israel.
“But the birds he did not divide” – Rabbi Abba bar Kahana said in the name of Rabbi Levi:
The Holy One blessed be He [thereby] showed him: Anyone who seeks to confront the wave,
the wave will sweep him away. But anyone who does not seek to confront the wave, the wave
will not sweep him away.
“Birds of prey descended upon the carcasses, and Abram drove them away” (Genesis
15:11).
“Birds of prey descended upon the carcasses [and Abram drove them away]” – Rabbi Asi
said: Abraham took a stick and was striking them, but they would not yield to his blows.
Nevertheless, “Abram drove them away [vayashev]” – by means of repentance [teshuva].
Rabbi Azarya said: [God said:] When your descendants will become like carcasses without
sinews and bones, your merit will stand them in good stead.
“It was as the sun was setting, and a slumber fell upon Abram, and, behold, dread, a great
darkness, fell upon him” (Genesis 15:12).
“It was as the sun was setting, [and a slumber fell]” – Rabbi Yehoshua of Sikhnin said in the
name of Rabbi Levi: The beginning of downfall is sleep, as when one sleeps one does not toil
in Torah study, when one sleeps one does not do any work.
Rav said: There are three kinds of slumber – the slumber of sleep, the slumber of prophecy,
and the slumber of a trance. The slumber of sleep – “The Lord God cast a slumber upon the
man, and he slept” (Genesis 2:21). The slumber of prophecy – “It was as the sun was setting,
and a slumber fell upon Abram” (Genesis 15:12). The slumber of a trance – “No one saw,
and no one knew, and no one awoke, as they were all asleep because a deep slumber from the
Lord had fallen upon them” (I Samuel 26:12). The Rabbis said: There is also the slumber of
foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber…”
(Isaiah 29:10).
Rabbi Ḥanina bar Yitzḥak said: There are three microcosms: sleep is a microcosm of death;
a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come. Rabbi
Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a
microcosm of supernal wisdom.
“And, behold, dread, a great darkness, fell upon him.” “Dread [eima]” – this alludes to
Babylon, as it is written: “Then Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19).
“Darkness” – this alludes to Media, which darkened the eyes of Israel with fasts and
privation. “Great” – this alludes to Greece. Rabbi Simon and the Rabbis, Rabbi Simon said:
[The Greeks have] one hundred and twenty dukes, one hundred and twenty governors, and
one hundred and twenty generals. The Rabbis said: Sixty of each, as it is written: “Serpent,
fiery serpent, and scorpion” (Deuteronomy 8:15). “Serpent” – this alludes to Babylon; “fiery
serpent” – this alludes to Media; “scorpion” – this alludes to Greece; just as the scorpion
gives birth to sixty young at a time, so the kingdom of Greece appointed sixty of each [kind of
official]. “Fell upon him” – this alludes to Edom, as it is stated [regarding them]: “From the
sound of their fall the earth quaked” (Jeremiah 49:21).
Some transpose it: “Fell upon him” – this alludes to Babylon, in whose regard it is written:
“Fallen, fallen is Babylon” (Isaiah 21:9). “Great [gedola]” – this alludes to Media, as it is
written: “After these matters, King Aḥashverosh promoted [gidal]” (Esther 3:1). “Darkness”
– this alludes to Greece, which darkened the eyes of Israel with its edicts, as they would say
to Israel: ‘Inscribe on the horn of an ox that you have no share in the God of Israel.’
“Dread” – this alludes to Edom, as it is written: “Behold, a fourth beast, fearsome, dreadful,
and very strong” (Daniel 7:7).
“He said to Abram: Know with certainty that your descendants will be strangers in a land
that is not theirs, and they will be enslaved to them and they will oppress them, four
hundred years” (Genesis 15:13).
“He said to Abram: Know with certainty [yado’a teda] that your descendants will be
strangers” – “yado’a” – know that I will scatter them; “teda” – know that I will gather them
[again]. “Yado’a” – know that I will give them over as a pledge; “teda” – know that I will
redeem them. “Yado’a” – know that I will enslave them; “teda” – know that I will liberate
them.
“That your descendants will be strangers in a land that is not theirs” – from when you will
see descendants. Being strangers in a land that is not theirs, enslavement, and oppression are
all included in their tally.
“And also that nation that they will serve, I will judge and after that they will go out with
great property” (Genesis 15:14).
“And also that nation that they will serve, I will judge” – it could have said: “Also.” Why
“and also”? The explanation is, “also” refers to Egypt, “and also” is to include the Four
Kingdoms.
“[That nation] that they will serve, I will judge [dan]” – Rabbi Elazar in the name of Rabbi
Yosei bar Zimra: Through these two letters the Holy One blessed be He promised Abraham
our patriarch that He would redeem his descendants [in any event], but if they repent, He will
redeem them through the [Name of] seventy-two letters, as Rav Yudan said: From “to come
and take for Himself a nation from the midst of a nation” until “with great awesome deeds”
(Deuteronomy 4:34), there you find seventy-two letters alluding to the Holy One blessed be
He. And if someone says to you: There are seventy-five, exclude from them the second
[instance of the word] goy, which is not included in the tally. Rabbi Avin said: He redeemed
them [from Egypt] through His name, as the name of the Holy One blessed be He consists of
seventy-two letters.
“And after [aḥarei] that they will go out with great property” – Rabbi Aḥa said: “Aḥar that”
is not written here, but rather “aḥarei that” – after I bring ten plagues upon them, then they
will go out with great property.
“You will go to your ancestors in peace; you will be buried at a good old age” Genesis
15:15).
He said to Him: ‘Will I, too, be involved in the enslavement?’ He said to him: ‘[No.] “You
will go to your ancestors in peace…”’
Reish Lakish said: There are three in whose regard “good old age” is stated. Abraham was
worthy of this, David was worthy of this, [but] Gideon was not worthy of it. Why? “Gideon
crafted it into an ephod” (Judges 8:27) – for idol worship.
“It happened when the sun had set, that there was extreme darkness, and, behold, there
was a smoking furnace, and a flaming torch that passed between those pieces” (Genesis
15:17).
“It was when the sun had set, that there was extreme darkness [alata]” – there was a thick
mist. “Behold, there was a smoking furnace, and a flaming torch” – Shimon bar Abba said in
the name of Rabbi Yoḥanan: He [thereby] showed him four things: Gehenna; [the Four]
Kingdoms; the giving of the Torah; and the Temple [service]. He said to him: ‘As long as
your descendants are engaged in two [of these], they will be saved from [the other] two. If
they deviate from the two, they will be sentenced with [the other] two.’ He said to him:
‘Through which do you wish your descendants to be punished, through Gehenna or through
the Kingdoms?’ Rabbi Ḥanina bar Pappa said: Abraham chose the Kingdoms. Rabbi Yudan,
Rabbi Idi, and Rabbi Ḥama bar Ḥanina said: Abraham chose Gehenna, but the Holy One
blessed be He [demurred and] chose the Kingdoms on his behalf. That is what is written:
“Had their rock not given them over” (Deuteronomy 32:30), this is Abraham; “and the Lord
delivered them” (Deuteronomy 32:30), it teaches that the Holy One blessed be He agreed
with his words.
Rabbi Huna said in the name of Rabbi Aḥa: This is how our forefather Abraham sat and
pondered that entire day. He said: ‘What shall I choose, Gehenna or the Kingdoms?’ The
Holy One blessed be He said to him: ‘Abraham, eliminate your anxiety from here [and
choose the Kingdoms].’
“On that day, the Lord established a covenant with Abram, saying: To your descendants I
have given this land, from the river of Egypt until the great river, the Euphrates River”
(Genesis 15:18).
“On that day, the Lord established a covenant with Abram, saying” – what is meant by
“saying”? We come to the dispute between Rabbi Ḥanina bar Pappa [on the one side, and]
Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina [on the other]. Rabbi Ḥanina bar
Pappa has said: Abraham chose the Kingdoms [and God concurred]. [And Rabbi Yudan,
Rabbi Idi, and Rabbi Ḥama bar Ḥanina have said: Abraham chose Gehenna, but the Holy
One blessed be He chose the Kingdoms on his behalf.] That is what is written: “You let
people stand over our heads; we would have gone through fire and water” (Psalms 66:12).
Rabbi Yehoshua ben Levi said: He showed him the splitting of the Red Sea as well, as it is
written: “That passed between those pieces [gezarim]” (Genesis 15:17), just as it says:
“Who split the Red Sea into sections [gezarim]” (Psalms 136:13).
“On that day, the Lord established a covenant with Abram, saying” – Rabbi Yudan [said]:
Rabban Yoḥanan ben Zakkai and Rabbi Akiva, one said: He told him about this world but He
did not tell him about the World to Come. Another said: He told him about this world and the
World to Come.
Rabbi Berekhya, saying [in the name of] Rabbi Elazar, and Rabbi Yosei bar Ḥanina, one
said: He told him about [the events] until this day. The other said: He told him about [the
events] until that day.
“To your descendants I have given…” – Rav Huna and Rabbi Dostai in the name of Rabbi
Shmuel bar Naḥman: Even a mere statement by the Holy One blessed be He, too, is
considered like an act, as it is stated: “To your descendants I have given.” “I will give this
land” is not written here, but rather, “I have given this land.” Rabbi Yudan said in the name
of Rabbi Abba bar Kahana: “Let those whom the Lord has redeemed say” (Psalms 107:2).
“Those whom He redeems” is not stated, but rather, “those whom [the Lord] has redeemed.”
Rabbi Avun said: “For the Lord is redeeming Jacob” is not written here, but rather, “for the
Lord has redeemed Jacob” (Jeremiah 31:11). The Rabbis say: “I will whistle to them and
gather them” (Zechariah 10:8), “for I will redeem them” is not written here, but rather, “for
I have redeemed them” (Zechariah 10:8). Rabbi Yehoshua said: “The Lord will create over
every structure of Mount Zion” is not written here, but rather, “He has created” (Isaiah 4:5)
– it is [as if it is] already created and ready.
“The Kenites, the Kenizites, and the Kadmonites” (Genesis 15:19).
“The Ḥitites, the Perizites, and the Refa’im” (Genesis 15:20).
“The Emorites, the Canaanites, the Girgashites, and the Yevusites” (Genesis 15:21).
Rabbi Dostai said in the name of Rabbi Shmuel bar Naḥman: Because it does not mention the
Ḥivites here, that is why it cites the Refa’im in their place.
Rabbi Ḥelbo in the name of Rabbi Abba in the name of Rabbi Yoḥanan: It entered the mind of
the Holy One blessed be He to bequeath to Israel the land of ten peoples, [including] “the
Kenites, the Kenizites, and the Kadmonites,” but He gave them only seven. “The Ḥitites, the
Perizites, and the Refa’im, the Emorites, the Canaanites, the Girgashites, and the Yevusites”
– there you have seven. Why did He give them [just] seven ?
Which are the three that were not given to them? Rabbi says: Arabia, the Shalmaite, and the
Nabatean. Rabbi Shimon ben Yoḥai says: Damascus, Asia Minor, and Apamea. Rabbi Eliezer
ben Yaakov said: Asia Minor, Thrace, and Carthage. The Rabbis say: “Edom, Moav, and the
foremost of the children of Ammon” (Daniel 11:41). These are the three that were not given
them in this world. Edom, as it is stated: “For I will not give you even the tread of a foot from
their land, because I have given Mount Se’ir as an inheritance to Esau” (Deuteronomy 2:5).
Regarding Moav, it is written: “Do not besiege Moav, and do not provoke war with them, [as
I will not give you from his land]” (Deuteronomy 2:9). The Kenizite is from Esau. The Kenite
and Kadmonite are from Ammon and Moav. But in the messianic era they will revert to the
people of Israel, in fulfillment of the statement of the Holy One blessed be He. But for now,
He gave them seven, as it is stated: “Seven nations greater and mightier than you”
(Deuteronomy 7:1).
Rabbi Yitzḥak said: A pig grazes with ten [offspring], and a sheep with not even one. All
these, the Holy One blessed be He said to Abraham that He would give him, the Kenite, the
Kenizite…, but as of yet: “Sarai, Abram’s wife, had not borne him any children” (Genesis
16:1).
Chapter 45
“Sarai, Abram’s wife, had not borne children to him, and she had an Egyptian
maidservant, and her name was Hagar” (Genesis 16:1).
“Sarai, Abram’s wife, had not borne children to him…” “A woman of valor who can find?
Far beyond pearls is her value [mikhra]” (Proverbs 31:10) – what is her “mikhra”? Rabbi
Abba bar Kahana said: Her pregnancy. That is what is written: “Your origins
[mekhorotayikh] and your birth” (Ezekiel 16:3). Abram was one year older than Naḥor and
Naḥor was one year older than Haran. Consequently, Abram was two years older than
Haran. Allowing one year for the pregnancy of Milka and one year for the pregnancy of
Yiska, Haran begot children at the age of six years and Abraham did not beget children.
“Sarai, Abram’s wife, had not borne children to him [lo] [and she had [vela] an Egyptian
maidservant]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: To Abraham she did
not bear children, but had she married someone else, she would have borne children. Rabbi
Neḥemya said: Neither to him, nor to another. What then, is that which is written: “Had not
borne children to him”? It means to him and to her [lo vela].
“And she had an Egyptian maidservant, and her name was Hagar” – she was a maidservant
of usufruct [melog] property. He was obligated to pay for her sustenance but was not
permitted to sell her.
They asked before Reish Lakish: What is the meaning of that which is stated in the Mishna:
Usufruct [melog] slaves? He said to them: As one might say: ‘Pluck, pluck [melog melog].’
Rabbi Shimon ben Yoḥai said: Hagar was Pharaoh’s daughter. When Pharaoh saw the
[miraculous] acts that were done on Sarah’s behalf in his palace, he took his daughter and
gave her to him [Abraham]. He said: ‘It is preferable that my daughter be a maidservant in
that household than be the mistress in another household.’ That is what is written: “And she
had an Egyptian maidservant, and her name was Hagar” – here is your reward [ha agrikh].
Avimelekh, too, when he saw the miracles that were performed on Sarah’s behalf in his
palace, he took his daughter and gave her to him. He said: ‘It is preferable that my daughter
be a maidservant in that household than be the mistress in another household.’ That is what
is written: “The daughters of kings are among those who honor you; at your right hand
stands the consort, attired in gold from Ofir” (Psalms 45:10).
“Sarai said to Abram: Behold now, the Lord has prevented me from bearing children;
please, consort with my maidservant; perhaps I will be built up through her. Abram heeded
the voice of Sarai” (Genesis 16:2).
“Sarai said to Abram: Behold now, the Lord has prevented me from bearing children” – she
said: ‘I know what my condition comes from. It is not as they say about me: She requires an
amulet, she requires a cure. It is, rather, “the Lord has prevented me from bearing
children.”’
It is taught: Anyone who does not have a child, it is as though he were dead, as though he
were demolished. As though he were dead – as it is stated: “Rachel…said to Jacob: Give me
children, [and if not, I am dead]” (Genesis 30:1). As though he were demolished, as it is
stated: “Perhaps I will be built up from her” – one builds up only what is demolished.
“Abram heeded the voice of Sarai” – Rabbi Yosei said: The voice of the divine spirit, just as
it says: “Now, heed the voice of the words of the Lord” (I Samuel 15:1).
“Sarai, Abram’s wife, took Hagar the Egyptian, her maidservant, at the conclusion of ten
years of Abram’s residence in the land of Canaan, and she gave her to Abram her husband
as a wife” (Genesis 16:3).
“Sarai, Abram’s wife, took Hagar the Egyptian, her maidservant” – she took her with words
[of persuasion]. She said to her: ‘How fortunate you are, that you are going to cleave to this
sacred body.’
“At the conclusion of ten years of Abram’s residence in the land of Canaan” – Rabbi Ami in
the name of Reish Lakish: From where is it derived what we learned in a Mishna: If one
married a woman and remained with her ten years but she did not bear any children, he is
not permitted to refrain from procreation, but rather, he should divorce her and marry
another woman? It is from here: “At the conclusion of ten years of Abram’s residence in the
land of Canaan.” This teaches us that residence outside of the Land is not included in the
tally.
“And she gave her to Abram her husband” – [“to Abram”] and not to another; “as a wife” –
and not as a concubine.
“He consorted with Hagar, and she conceived; she saw that she conceived, and her
mistress was diminished in her eyes” (Genesis 16:4).
“He consorted with Hagar, and she conceived” – Rabbi Levi bar Ḥayata said: She conceived
from the initial act of intercourse. Rabbi Elazar said: A woman never conceives from her
initial act of intercourse. But is it not written: “Lot’s two daughters conceived from their
father”? (Genesis 19:36). Rabbi Tanḥuma said: They manipulated themselves, broke their
hymens, and conceived as though it were from a second act of intercourse.
Rabbi Ḥanina ben Pazi said: Thornbushes are neither weeded nor sown, yet they emerge on
their own, grow tall, and rise up; as for wheat, [however,] how much travail and how much
toil [must one undertake] until they grow. Why were the matriarchs barren? Rabbi Sheila of
Kefar Temarta and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: It is because the Holy One
blessed be He desires their prayers and desires their supplications, as it is stated: “My dove,
in the clefts of the rock” (Song of Songs 2:14). “My dove, in the clefts” – why did I render
you barren? It is for this reason: “Show me your countenance, let me hear your voice” (Song
of Songs 2:14).
Rabbi Azarya in the name of Rabbi Yoḥanan bar Pappa: It was so that they would become
beloved to their husbands in their beauty. Rabbi Huna in name of Rabbi Ḥiyya bar Abba: So
that most of the years would pass without enslavement.
Rabbi Huna and Rabbi Avun said in the name of Rabbi Meir: It was so that their husbands
could enjoy them, for whenever a woman carries a fetus, she becomes unsightly and
neglected. All ninety years that Sarah did not bear children, she was as [beautiful as] a bride
under her wedding canopy.
Noblewomen would come and inquire after Sarah’s wellbeing, and Sarah would say: ‘Go and
inquire after the wellbeing of that meek woman’ [Hagar]. Hagar would say to them: ‘My
mistress Sarah, her inner reality is not like her outward impression. She gives the impression
of being a righteous woman, but she is not a righteous woman. Were she a righteous woman,
look at how many years that she did not conceive, whereas I conceived in one night.’ Sarah
would then say: ‘Should I have a discussion with this woman? Better that I should have a
discussion with her master.’
“Sarai said to Abram: The injustice done to me is on you. I gave my maidservant into your
bosom and she saw that she conceived and I was diminished in her eyes; May the Lord
judge between me and you” (Genesis 16:5).
“Sarai said to Abram: The injustice done to me [ḥamasi] is on you” – Rabbi Yudan in the
name of Rabbi Yehuda bar Simon: You are committing an injustice of words against me, as
you hear my humiliation and remain silent. Rabbi Berekhya said in the name of Rabbi Abba
bar Kahana: [Sarah said:] ‘I have a grievance against you.’ This is analogous to two men
incarcerated in prison. Once it happened that the king passed by. One of them said to him:
‘Take up my cause for the wrong done to me.’ He said [to the jailers]: ‘Free him.’ His
counterpart said to him: ‘I have a grievance against you. Had you said: Take up our cause
for the wrong done to us, just as he freed you, he would have freed me. Now that you said:
Take up my cause for the wrong done to me, he freed you and did not free me.’ So, too,
[Sarah said:] ‘Had you said: “We go childless,” just as He granted you [a child], so would
He have granted me. But now that you have said: “I go childless” (Genesis 15:2), He granted
you [a child], but did not grant me.’
This is analogous to two people who went to borrow seeds from the king. One of them said to
him: ‘Lend me seeds.’ He gave the order and they gave it to him. His counterpart said: ‘I
have a grievance against you. Had you said: Lend us seeds, just as he gave you, so he would
have given me.’ Here, too, [Sarah said: ‘Had you said: “Behold, you have not given us
descendants,” just as He granted you [a child], so would He have granted me. Now that you
said: “Behold, you have not given me descendants” (Genesis 15:3), He granted you, but did
not grant me.’
Rabbi Neḥemya said in the name of Rabbi Avun: She scratched [ḥimesa] him in the face.
The Rabbis said: Four traits are mentioned regarding women: Gluttons, eavesdroppers, lazy
people, and jealous people. Gluttons, from Eve – “she took of its fruit and ate” (Genesis 3:6).
Eavesdroppers – “Sarah heard” (Genesis 18:10). Lazy – “quickly bring three seah of high
quality flour” (Genesis 18:6). Jealous, as it is written: “Rachel was jealous of her sister”
(Genesis 30:1).
Rabbi Yehuda bar Neḥemya said: Sensitive and chatty, as well. Sensitive – “Sarai said to
Abram: The injustice done to me is on you.” Talkative – “Miriam and Aaron spoke against
Moses” (Numbers 12:1).
Rabbi Levi said: Thieves, as well, as it is stated: “Rachel stole the household idols” (Genesis
31:19). Roamers – “Dina went out [to see the girls of the land]” (Genesis 34:1).
Rabbi Tanḥuma said in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya said in the
name of Rabbi Ḥiyya: Anyone who assiduously pursues the attribute of justice will not
emerge intact from its effects. Sarah was worthy of reaching Abraham’s years, but because
she said: “May the Lord judge between me and you” (Genesis 16:5), thirty-eight years were
deducted from her life.
It is written: “He consorted with Hagar, and she conceived.” Why, then, does the verse
[later] state [to Hagar]: “Behold, you will conceive and bear a son”? (Genesis 16:11). The
explanation is that it teaches that Sarah directed an evil eye against her and caused her to
miscarry her fetus. Rabbi Yoḥanan said: “Between me and you [uveinekh] – uvinkha is
written.
Rabbi Ḥanina said: Had Elisha the prophet said this [to Hagar] through the Divine Spirit, it
would have been sufficient. But she was privileged to have an angel speak with her.
“Abram said to Sarai: Behold, your maidservant is in your hand; do to her what is
favorable in your eyes. Sarai treated her harshly, and she fled from her” (Genesis 16:6).
“Abram said to Sarai…do to her what is favorable in your eyes” – she said to him: ‘I do not
care neither for her benefit nor for her detriment.’ [He told her:] ‘It is written: “You shall not
enslave her, because you afflicted her” (Deuteronomy 21:14). This woman, after we caused
her distress, shall we enslave her?’ [Sarah repeated:] ‘I do not care for her benefit nor for
her detriment.’ [Abraham said:] ‘It is written: “He shall not domineer over her, to sell her to
a foreign people in his betrayal of her” (Exodus 21:8). This woman, after we made her a
mistress shall we make her a maidservant?’ [Sarah repeated:] ‘I do not care for her benefit
nor for her detriment.’
“Sarai treated her harshly, and she fled from her” – Rabbi Abba bar Kahana said: She
prevented her from engaging in conjugal relations. Rabbi Berekhya said: She hit her in the
face with a slipper. Rabbi Berekhya in the name of Rabbi Abba bar Kahana: She made her
take buckets and towels to the bathhouse for her.
“The angel of the Lord found her in the wilderness, at the spring of water on the road to
Shur” (Genesis 16:7).
“The angel of the Lord found her…at the spring of water [on the road to Shur]…” – on the
road to Ḥalutza.
“He said: Hagar, Sarai’s maidservant, from where did you come, and where are you
going? She said: From my mistress Sarai I am fleeing” (Genesis 16:8).
“He said: Hagar, Sarai’s maidservant” – if one says to you: Your ears are like those of a
donkey, pay him no mind; if two [people tell you this], make a bridle for yourself. So, Abram
said: “Behold, your maidservant is in your hand.” The angel said: “Hagar, Sarai’s
maidservant.” So she said: “From my mistress Sarai I am fleeing.”
“The angel of the Lord said to her: Return to your mistress and suffer under her hands”
(Genesis 16:9).
“The angel of the Lord said to her: I will multiply your descendants, and they shall not be
counted due to their great number” (Genesis 16:10).
“The angel of the Lord said to her: Return to your mistress and suffer…The angel of the Lord
said to her: I will multiply…” How many [different] angels encountered her? Rabbi Yosei
bar Ḥanina said: Five – every time “saying” is stated, there was another angel. The Rabbis
say: Four – every time “angel” is stated [there was another angel].
Rabbi Ḥiyya said: Come and see how great the difference is between the earlier generations
and the later generations. Manoaḥ said to his wife [upon seeing an angel]: “We will die
because we have seen God” (Judges 13:22). But Hagar, Sarai’s maidservant, saw five angels
one after the other and did not fear them. Rabbi Ḥiyya said: [Better] the fingernail of the
forefathers and not the belly of the descendants.
Rabbi Yitzḥak said: “She supervises [tzofiya] the proceedings of her household” (Proverbs
31:27) – the members of Abraham’s household were prophets [tzofim], so she was
accustomed to seeing them [angels].
“The angel of the Lord said to her: Behold, you will conceive and bear a son; you will call
his name Ishmael, as the Lord has heard your suffering” (Genesis 16:11).
“The angel of the Lord said to her: Behold, you will conceive [and bear a son; you will call
his name Ishmael]…” – Rabbi Yitzḥak said: There are three who were called by their names
by the Holy One blessed be He before they were created. They are: Isaac, Solomon, and
Yoshiyahu. Regarding Isaac it is written: “But Sarah your wife will bear you a son, and you
will call his name Isaac” (Genesis 17:19). Regarding Solomon, what does it say? “Behold, a
son will be born to you, he will be a man of rest, and I will give him rest from all his
enemies…Solomon will be his name” (I Chronicles 22:9). Regarding Yoshiyahu it is written:
“He called against the altar by the word of the Lord, and said: Altar, altar! So said the Lord:
Behold, a son will be born to the house of David, Yoshiyahu is his name” (I Kings 13:2).
Some say: Also Ishmael, among the nations – “Behold, you will conceive and bear a son; you
will call his name Ishmael.”
“He will be a wild man: His hand will be against everyone and everyone’s hand against
him and he will dwell among all his brethren” (Genesis 16:12).
“He will be a wild [pereh] man” – Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi
Yoḥanan said: This means that everyone else would inhabit settlements, but he would inhabit
the wilderness. Rabbi Shimon ben Lakish said: “A wild man” – in its plain sense. Most
people plunder wealth, but he plunders people.
“His hand will be against everyone and everyone’s hand against him [kol bo].” Read it as
“his dog [kalbo]” – he and a dog are equal; just as the dog eats carcasses, so, too, he eats
carcasses.
Rabbi Elazar said: When will it be that “his hand will be against everyone and everyone’s
hand against him”? It will be with the advent of that man in whose regard it is written: “And
everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has
given into your hand and set your rule over all of them” (Daniel 2:38). That is what is
written: “Concerning Kedar, and concerning the kingdoms of Ḥatzor that Nebuchadrezzar
king of Babylon smote” (Jeremiah 49:28) – Nebuchadrezzar is written, as he gathered them
together in the wilderness and killed them.
“He will dwell among all his brethren” – here it says: “He will dwell [yishkon] [among all
his brethren],” but elsewhere it is written “He settled [nafal] [among all his brethren]
(Genesis 25:18). The explanation is that as long as Abraham our patriarch was alive –
yishkon. When Abraham died – nafal. Before he extended his hand against the Temple –
yishkon. Once he extended his hand against the Temple – nafal. In this world – yishkon; but
in the future – nafal.
“She called the name of the Lord Who spoke to her: You are the God who sees me, for she
said: Indeed, I have seen here too, after my vision” (Genesis 16:13).
“She called the name of the Lord Who spoke to her: You are the God who sees me” – Rabbi
Yehuda bar Simon and Rabbi Yoḥanan in the name of Rabbi Elazar bar Shimon: The Holy
One blessed be He never deigned to speak with a woman except for that righteous woman
[Sarah], and that, too, was out of necessity. Rabbi Abba said in the name of Rabbi Beiri: See
how much He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis
18:15). But is it not written [here]: “She called the name of the Lord who spoke to her”?
Rabbi Yehoshua bar Neḥemya said: That was through an angel. But is it not written
[regarding Rebecca]: “The Lord said to her”? (Genesis 25:23). Rabbi Levi said in the name
of Rabbi Ḥanina bar Ḥama: That was through an angel. Rabbi Elazar said in the name of
Rabbi Yosei ben Zimra: It was through Shem.
“You are the God who sees me” – Rabbi Aivu said: It is You who sees the wretchedness of the
wretched.
“For she said: Indeed, I have seen here [halom] too, after my vision” – she said: ‘As if it was
not enough that I encountered divine speech, [I have been granted] kingship as well,’ just as
it says [of David]: “That You have brought me to this point [halom]” (II Samuel 7:18).
“Indeed, I have seen…after my vision” – as if it was not enough that I was enabled to see an
angel together with my mistress, even my mistress who was with me did not see it.
Another interpretation, as if it was not enough for me that I encountered [angels] together
with my mistress, I [have encountered them now] by myself. Rabbi Shmuel bar Naḥman said:
This is analogous to a noblewoman to whom the king said: ‘Pass by in front of me.’ She
passed before him as she was being supported by her maidservant. She turned her face aside
and did not see the king, but the maidservant saw him.
Chapter 46
“Abram was ninety-nine years old, and the Lord appeared to Abram; He said to him: I am
God Almighty; walk before Me, and be faultless” (Genesis 17:1).
“Abram was ninety-nine years old.” “Like grapes in the wilderness I found Israel, like a first
fruit on the fig tree in its first season…” (Hosea 9:10) – Rabbi Yudan said: A fig tree is
initially picked one fig at a time, then two at a time, then three at a time, until one picks it
with baskets and rakes [at one’s side]. So, too, initially, “Abraham was one and he inherited
the land” (Ezekiel 33:24), then there were two – Abraham and Isaac; then three, Abraham,
Isaac, and Jacob; and then: “The children of Israel were fruitful, teemed, increased, and
grew exceedingly mighty” (Exodus 1:7).
Rabbi Yudan said: Just as a fig has no refuse other than its stem, just remove it and its
imperfection is eliminated, so, the Holy One blessed be He said to Abraham: ‘You have no
refuse [on your body] other than the foreskin, remove it and the imperfection is eliminated:
“Walk before Me, and be faultless.”’
“For everything there is a season, and a time for every purpose beneath the heavens”
(Ecclesiastes 3:1) – there was a set time for Abraham when circumcision was given to him, as
it is stated: “On that [hazeh] very day, Abraham was circumcised, and Ishmael his son”
(Genesis 17:26). There was a set time for his descendants, who underwent [mass]
circumcision twice, once in Egypt and once in the wilderness, as it is stated: “All the people
who went out were circumcised [but all the people born in the wilderness, on the way as they
came out of Egypt, had not been circumcised]…” (Joshua 5:5).
He [Abraham] could have been circumcised at age forty-eight when he came to know his
Creator. However, this was not done so as not to close the door in the face of proselytes. And
if you ask: He could have been circumcised at age eighty-five, [or] when He spoke with him
[at the covenant] between the pieces, this was not done so that Isaac would emerge from a
sacred drop. He could have been circumcised at age eighty-six, after the time Ishmael was
born. Reish Lakish said: [God said:] ‘I am producing cinnamon in the world.’ Just as with
cinnamon, as long as you fertilize it and hoe it, it yields fruit; so it was [with Abraham,] when
his blood had become sluggish, his evil inclination depleted, his desire dissipated, when his
blood had thickened.
He said: ‘If circumcision is so dear [to God], why was it not given to Adam the first man?’
[“He said to him: I am God Almighty [Shadai]” (Genesis 17:1)]. The Holy One blessed be
He said to Abraham: ‘It is sufficient [dai] that you and I are in the world. If you do not accept
upon yourself to be circumcised, My world [as it has existed] to this point is sufficient [dai]
for Me. It is sufficient [dai] for the foreskin [to exist] until this point. And it is sufficient [dai]
for [the precept of] circumcision to have been forsaken until this point.’
He [Abraham] said: ‘Even before my circumcision, people would come and confront me [in
battle]. Certainly after I am circumcised they will come and confront me.’ The Holy One
blessed be He said to him: ‘Abraham, it is sufficient [dai] for you that I am your God, it is
sufficient [dai] for you that I am your guardian. And not for you alone, but it is sufficient
[dai] for My world that I am its God, it is sufficient [dai] for My world that I am its
guardian.’
Rabbi Natan, Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak: “I am God
Almighty [Shadai]” – it is I who said to My world and to the heavens: ‘Enough [dai]’ [and]
to the earth: ‘Enough [dai],’ as had I not said to them: ‘Enough,’ even now they would be
continuously expanding.
It is taught in the name of Rabbi Elazar ben Yaakov: [God said:] ‘It is I for whom the world
and all its contents are not sufficient [dai] for My Godliness.’ Akilas translated [Shadai]:
Eternal and powerful.
[“Walk before Me, and be faultless”] – Rabbi Levi said: This is analogous to a noblewoman
to whom the king said: ‘Pass before me.’ She passed before him, and her face became
flushed, [as] she said: ‘Perhaps there is some imperfection to be found in me.’ The king said
to her: ‘The only imperfection you have is that the fingernail of your little finger is slightly
long. Remove it and the imperfection will be eliminated.’ So, the Holy One blessed be He said
to Abraham our patriarch: ‘Your only imperfection is this foreskin. Remove it and the
imperfection will be eliminated.’
“I will establish My covenant between Me and you, and will multiply you exceedingly”
(Genesis 17:2).
“Walk before Me, and be faultless…I will establish My covenant between Me and you…”
(Genesis 17:1–2). Rav Huna in the name of bar Kappara: Abraham sat and expounded a
verbal analogy: “Orla is written regarding trees and “orla” is written regarding man; just as
orla that is written regarding the tree is in the place that it produces fruit, so orla that is
written regarding a person is in the place that he produces offspring.
Rabbi Ḥanina bar Pazi said to him [Rav Huna]: Were verbal analogies, then, transmitted to
Abraham? That is a rhetorical question. The explanation is rather that He intimated an
allusion to him: “I will establish My covenant between Me and you, and will multiply you
exceedingly” – I will establish My covenant between Me and you in the place from which you
procreate.
Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest, as it is
stated: “The Lord has taken an oath and will not renounce it: You are a priest forever…”
(Psalms 110:4), and it is stated elsewhere: “You shall circumcise the flesh of your orla”
(Genesis 17:11). [Abraham wondered,] from where should he become circumcised? If he
would become circumcised from the ear, he would be unfit to perform sacrifices; if from the
mouth, he would be unfit to perform sacrifices; if from the heart, he would be unfit to perform
sacrifices. From where could he become circumcised and still be fit to sacrifice? You must
say, it is the orla of the body.
Rabbi Akiva says: There are four kinds of orla [in the Scriptures]. Orla is stated regarding
the ear: “Behold their ear is blocked [orla]” (Jeremiah 6:10). Orla is stated regarding the
mouth: “I am a man of obstructed [aral] lips” (Exodus 6:30). Orla is stated regarding the
heart: “The entire house of Israel is uncircumcised of heart [arelei lev]” (Jeremiah 9:25).
And orla is stated regarding the body: “An uncircumcised [arel] male” (Genesis 17:14). It
was said to him: “Walk before Me, and be faultless.” If he would become circumcised from
the ear, he would not be faultless; if from the mouth, he would not be faultless; if from the
heart, he would not be faultless. From where could he become circumcised and be faultless?
You must say, it is from the orla of the body.
Mikra said: [It is written:] “One who is eight days old shall be circumcised among you, every
male throughout your generations” (Genesis 17:12). If he would become circumcised from
the ear, he would not be able to hear; if from the mouth, he would not be able to speak; if
from the heart, he would not be able to think. From where could he become circumcised and
still be able to think [and speak and hear]? This is the orla of the body.
Rabbi Tanḥuma said: It is a logical inference from this verse: “An uncircumcised male”
(Genesis 17:14). Is there such a thing as an uncircumcised female? It is, rather, [to teach you
that] from the place where it is recognizable whether a person is male or female, it is there
that one circumcises him.
“Abram fell upon his face and God spoke with him, saying” (Genesis 17:3).
“Abram fell upon his face and God spoke with him, saying” – Rabbi Pinḥas in the name of
Rabbi Levi: Falling on his face is written twice regarding Abraham. Corresponding to them,
circumcision was twice withheld from his descendants – once in Egypt and once in the
wilderness. In Egypt, Moses came and circumcised them; in the wilderness, Joshua came and
circumcised them.
“I, My covenant is hereby with you, and you will be the father of a multitude of nations”
(Genesis 17:4).
“I, My covenant is hereby with you” – Rabbi Abba, Rabbi Berekhya, and Rabbi Shmuel bar
Ami were sitting and encountering difficulty in determining: From where in the Torah is the
use of acronyms derived? It is as it is stated: “The father of a multitude of nations [Av hamon
goyim]” – av ham, which is missing the letter reish.
“Your name will no longer be called Abram, but your name will be Abraham; for I have
made you the father of a multitude of nations” (Genesis 17:5).
“Your name will no longer be called Abram, but your name will be Abraham” – bar Kappara
said: Anyone who calls Abraham Abram violates a prohibition. Rabbi Levi said: [He
violates] a positive commandment, and a prohibition: “Your name will no longer be called
Abram” – a prohibition; “but your name will be Abraham” – a positive commandment. But
you see that the members of the Great Assembly called him Abram, as it is stated: “You are
the Lord the God, who chose Abram, and took him out of Ur of the Chaldeans, and set his
name as Abraham.” (Nehemiah 9:7) That case is different, as [it means:] You chose him
while he was still called Abram.
Similarly, does one who calls Sarah Sarai violate a positive commandment? It was [only] he
[Abraham] who was commanded regarding her.
Similarly, does one who calls Israel Jacob violate a positive commandment? It is taught:
[God’s intent was] not that the name Jacob should be uprooted from its place, but rather,
“[Your name is Jacob]…rather, Israel shall be your name” (Genesis 35:10) – Israel is to be
the primary name, and Jacob the secondary name. Rabbi Zavda in the name of Rabbi Aḥa: In
any case, “your name is Jacob…rather, Israel” – Jacob is the primary name, and Israel is in
addition to it.
“I will give to you, and to your descendants after you, the land of your sojourning, the
entire land of Canaan for an eternal holding, and I will be their God” (Genesis 17:8).
“I will give to you, and to your descendants after you, the land of your sojourning” – Rabbi
Yudan said five things: If your descendants accept My Godliness upon themselves, I will be
God and patron for them; if not, I will not be God and patron for them. If your descendants
enter the land, they will be able to accept My Godliness, but if not, they will not be able to
accept it. If your descendants fulfill the precept of circumcision, they will enter the land; but
if not, they will not enter the land. If your descendants accept the Shabbat they will enter the
land; but if not, they will not enter the land.
“God said to Abraham: And you, you shall observe My covenant, you, and your
descendants after you, throughout their generations” (Genesis 17:9).
Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Avun ben Rabbi Yosei: It is written:
“This is the matter [hadavar] that Joshua circumcised” (Joshua 5:4) – Joshua made a
statement [davar] to them and circumcised them. He said to them: ‘What do you think, that
you will enter the land uncircumcised? So the Holy One blessed be He said to Abraham our
patriarch: “I will give to you and to your descendants after you, [the land of your
sojourning],” with the provision that: “And you, you shall observe My covenant.”’
“And you, you shall observe My covenant” – Rabbi Huna and Rabbi Yoḥanan, Rabbi Huna
said: “And you” – from here we learn that the circumciser must himself be circumcised.
Rabbi Yoḥanan said: “You shall surely circumcise [himol yimol]” (Genesis 17:13) – from
here we learn that the circumciser must himself be circumcised. It is taught: An
uncircumcised Israelite may not be a circumciser; all the more so, an uncircumcised idolater.
“You shall circumcise the flesh of your foreskin and it shall be a mark of a covenant
between Me and you” (Genesis 17:11).
“You shall circumcise [nemaltem] the flesh of your foreskin” – it is hanging from the body
like a mole [nomi]. There was once an incident involving King Monabaz and Izates, sons of
King Ptolemy, who were sitting and reading the book of Genesis. When they reached the
verse: “You shall circumcise the flesh of your foreskin,” one of them turned his face to the
wall and began weeping, and the other one [also] turned his face to the wall and began
weeping. Both of them [individually] went and became circumcised. Several days later, they
were sitting and reading the book of Genesis. When they reached the verse: “You shall
circumcise the flesh of your foreskin,” one said to the other: ‘Woe unto you, my brother.’ He
said to him: ‘Woe unto you, there is no woe for me.’ They revealed the matter to one another.
When their mother realized what had transpired, she went and said to their father: ‘A mole
grew in the flesh of your sons, and the doctor ordered that they be circumcised.’ He said to
her: ‘Let them be circumcised.’ How did the Holy One blessed be He repay him [Ptolemy]?
Rabbi Pinḥas said: When he went out to war, [his enemies] laid an ambush against him, and
an angel descended and rescued him.
“One who is eight days old shall be circumcised among you, every male throughout your
generations, born in the house, or purchased with silver from any foreigner, who is not of
your descendants” (Genesis 17:12).
“One who is eight days old shall be circumcised among you” – it is taught: One who
purchases the fetus of an idolater’s maidservant, Rabbi Yoḥanan said: He should be
circumcised on the eighth day. And Rabbi Ḥama bar Yosei [also] taught: He should be
circumcised on the eighth day. Shmuel taught the same, as Shmuel said: “For a son and for a
daughter” (Leviticus 12:6) – in all cases.
“You shall surely circumcise those born in your house, or those purchased with your silver,
and My covenant shall be in your flesh for an eternal covenant” (Genesis 17:13).
“You shall surely circumcise [himol yimol]” – this refers to circumcision and the uncovering,
[moreover,] it refers to circumcision and removal of the shreds. [Moreover,] himol yimol –
from here we learn that the circumciser must himself be circumcised. [Moreover,] himol
yimol – this is to include one who was born circumcised.
It is taught: Rabbi Shimon ben Elazar says: Beit Shammai and Beit Hillel did not dispute that
one must draw covenantal blood from one who is born circumcised, because it is a
compressed foreskin. Regarding what do they disagree? Regarding a proselyte who
converted when [already] circumcised, as Beit Shammai say: One must draw covenantal
blood from him and Beit Hillel say: One need not do so.
Rabbi Eliezer son of Rabbi Yosei HaGelili says: Beit Shammai and Beit Hillel did not
disagree, neither regarding this case nor regarding that case, [but agree] that one must draw
the covenantal blood. Regarding what do they disagree? Regarding one who was born
circumcised, when his eighth day coincides with Shabbat, as Beit Shammai say: One must
draw the covenantal blood from him, and Beit Hillel say: One need not do so. Rabbi Yitzḥak
said in the name of Rabbi Hoshaya: The halakha is in accordance with the statement of the
disciple.
“And the uncircumcised male who shall not circumcise the flesh of his foreskin, that soul
shall be excised from his people; he has breached My covenant” (Genesis 17:14).
“And the uncircumcised male” – Rabbi Ḥagai said: Is there such a thing as an
uncircumcised female? The meaning is, rather, [to teach] that one is circumcised at the place
on the body where it is recognizable whether he is male or female.
“He has breached My covenant” – this refers to one whose foreskin was drawn out. It is
taught: One whose foreskin is drawn out need not be circumcised. Rabbi Yehuda said: He
should not be circumcised, because it is like a compressed foreskin. They said before Rabbi
Yehuda: But is it not so that there were many people in the days of ben Koziva, and all of
them had children even though they were re-circumcised? That is what is written: “Himol
yimol” – even four or five times. “He has breached My covenant” – this refers to one whose
foreskin was drawn out.
Chapter 47
“God said to Abraham: Sarai your wife, you shall not call her name Sarai, as Sarah is her
name” (Genesis 17:15).
“God said to Abraham: Sarai your wife…” – it is written: “A woman of valor is her
husband’s crown” (Proverbs 12:4). Rabbi Aḥa said: Her [Sarah’s] husband was crowned
with her, but she was not crowned with her husband. The Rabbis say: She was her husband’s
superior. Everywhere the man gives the orders; here, however, “Everything that Sarah says
to you, heed her voice” (Genesis 21:12).
Rabbi Yehoshua ben Korḥa said: The yod that the Holy One blessed be He took from Sarai
was divided – half for Sarah and half for Abraham.
Rabbi Shimon ben Yoḥai said: The yod that the Holy One blessed be He took from Sarai
soared and flew up before the throne of the Holy One blessed be He. It said before Him:
‘Master of the universe: Because I am the smallest of the letters, You have removed me from
the righteous Sarah?’ The Holy One blessed be He said to it: ‘In the past, you were part of
the name of a female and at the end of the letters; now I shall place you into the name of a
male and at the beginning of the letters, as it is stated: “Moses called Hoshea son of Nun,
Joshua [Yehoshua]” (Numbers 13:16).
Rabbi Mana said: In the past she was a princess for her people. Now she will be a princess
for all the inhabitants of the world.
“I will bless her, and I will also give you a son from her; I will bless her, and she shall
become nations; kings of peoples will be from her” (Genesis 17:16).
“I will bless her, and I will also give you a son from her; [I will bless her…]” – Rabbi
Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: I will bless her by giving her a son, and I
will bless her with the blessing of milk. Rabbi Neḥemya said to him: Was she already given
tidings regarding milk? Why, she was not even pregnant yet. Rather, it teaches that the Holy
One blessed be He restored her body to the days of her youth. Rabbi Abahu in the name of
Rabbi Yosei bar Ḥanina: [God said:] ‘I will impose fear of her over all the idolaters so that
they will not torment her and call her the barren woman.’
Rabbi Yudan in the name of Reish Lakish: She did not even have a womb, and the Holy One
blessed be He now carved out a womb for her.
“Kings of peoples will be from her” – Rabbi Ḥama ben Rabbi Ḥanina said: From here
Abraham expounded when he remarried Ketura.
“Abraham fell upon his face, and he laughed. He said in his heart: Shall a child be born to
one who is one hundred years old? And shall Sarah, a ninety-year-old woman, give birth?”
(Genesis 17:17).
“Abraham fell upon his face, and he laughed” – Abraham fell on his face twice, and
corresponding to them, circumcision was twice withheld from his descendants – once in
Egypt and once in the wilderness. In Egypt, Moses came and circumcised them; in the
wilderness, Joshua came and circumcised them.
“He said in his heart: Shall a child be born to one who is one hundred years old?” Rabbi
Yudan and Rabbi Azarya, Rabbi Yudan said: “Shall a child be born to one who is one
hundred years old” – why? Because “Shall Sarah, a ninety-year-old woman, give birth?” A
man does not grow old, but a woman grows old. Rabbi Azarya said: Regarding this, too, it
was not necessary, as Sarah at ninety years old had not grown old. What is an old woman? It
is one whom they call: Mother So-and so, and she does not mind.
“Abraham said to God: Would that Ishmael might live before You” (Genesis 17:18).
“God said: But Sarah your wife will bear you a son, and you shall call his name Isaac, and
I will keep My covenant with him for an eternal covenant, for his descendants after him”
(Genesis 17:19).
“Would that Ishmael might live before You” – Rabbi Yudan said in the name of Rabbi
Yehuda bar Simon: This is analogous to a friend of the king, to whom he would provide a
stipend. The king said to him: ‘I wish to double your stipend.’ He said to him: ‘Do not seek to
provide me such great satisfaction; would that you not revoke the previous one.’ So,
[Abraham said:] “Would that Ishmael might live before You.” “God said: But Sarah your
wife.”
“And regarding Ishmael, I have heard you; behold, I have blessed him. I will make him
fruitful, and I will multiply him exceedingly; twelve princes shall he beget, and I will make
him a great nation” (Genesis 17:20).
“And regarding Ishmael, I have heard you” – Rabbi Yoḥanan in the name of Rabbi Yehoshua
ben Ḥanina: The son of the maidservant may be derived from the son of the mistress.
“Behold, I have blessed him” – this refers to Isaac. “I will make him fruitful” – this refers to
Isaac. “I will multiply him” – this refers to Isaac. “And regarding Ishmael” – I have already
heard him [and blessed him] through an angel.
“But My covenant I will keep with Isaac, whom Sarah shall bear you at this designated
time next year” (Genesis 17:21).
Rabbi Abba bar Kahana in the name of Rabbi Beiri: Here, the son of the mistress may be
derived from the son of the maidservant. “Behold, I have blessed him” – this refers to
Ishmael. “I will make him fruitful” – this refers to Ishmael. “I will multiply him” – this refers
to Ishmael, and all the more so: “But My covenant I will keep with Isaac.”
Rabbi Yitzḥak said: “All these are the tribes of Israel, twelve” (Genesis 49:28) – these are the
descendants of the mistress, but Ishmael would produce only those twelve nesi’im, just as it
says: “Clouds [nesi’im], wind, but no rain (Proverbs 25:14). But these are tribes [matot],
just as it says: “The oaths to the tribes [matot], an enduring word” (Habakkuk 3:9).
“But My covenant I will keep with Isaac, [whom Sarah shall bear you at this designated time
[lamo’ed] next year]” – Rabbi Huna in the name of Rabbi Idi – that year was a leap year.
“He concluded speaking with him, and God ascended from upon Abraham” (Genesis
17:22).
It is taught: One who departs from another person, whether of greater or lesser stature, must
take his leave from him. From whom do you derive this? From Abraham. On one occasion,
Abraham was speaking with the Holy One blessed be He, when the ministering angels came
to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence,
which is of greater stature than you, then I will speak with you.’ When he finished saying to
the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the
universe, I must speak [with the angels].’ He said: ‘You may leave in peace.’ That is what is
written: “[He concluded speaking with him,] and God ascended from upon Abraham.”
Reish Lakish said: The patriarchs are themselves the divine chariot, as it is stated: “God
ascended from upon Abraham,” “God ascended from upon him,” (Genesis 35:13) “And
behold, the Lord stood upon him” (Genesis 28:13).
“Abraham took Ishmael his son, and all those born in his house, and all those purchased
with his money, every male among the people of Abraham’s household, and he circumcised
the flesh of their foreskin on that very day, as God had spoken with him” (Genesis 17:23).
“Abraham took Ishmael his son, and all those born in his house” – Rabbi Aivu said: When
Abraham circumcised [the foreskins of] all those born in his house, he stacked them into a
mound of foreskins. When the sun shone upon them, they became wormy, and their odor rose
before the Holy One blessed be He like the incense of the spices, and like a burnt offering that
is given over completely into the [altar’s] fire. The Holy One blessed be He said: ‘When the
descendants of this man will come to commit transgressions and evil deeds, I will remember
this aroma and become filled with mercy for them, and I will take pity on them.’
“Abraham was ninety-nine years old when he circumcised the flesh of his foreskin”
(Genesis 17:24).
“And Ishmael his son was thirteen years old when he was circumcised in the flesh of his
foreskin” (Genesis 17:25).
“Abraham was ninety-nine [years] old…” – here, [regarding Abraham], it says: “The flesh
of his foreskin [besar orlato].” But there, [regarding Yishmael], it says: “The flesh of his
foreskin [et besar orlato].” The explanation is that regarding Abraham, because his organ
had been softened by means of a woman, it is written: “Besar orlato.” Regarding Ishmael,
whose organ had not been softened by means of a woman, it is written: “Et besar orlato.”
“On that very day, Abraham was circumcised, and Ishmael his son” (Genesis 17:26).
“On that very day, Abraham was circumcised” – Rabbi Berekhya said: [God said:] “From
the beginning, I did not speak in secret” (Isaiah 48:16). The Holy One blessed be He said:
Had Abraham circumcised himself at night, all the people of his generation would have said:
‘We declare, had we seen him, we would have not allowed him to circumcise himself.’
However, it was “on that very day, [Abraham was circumcised]” – if someone is bothered by
it, let him speak up.
“Abraham was circumcised” – Rabbi Abba bar Kahana said: He ached and suffered pain, so
that the Holy One blessed be He could double his reward. Rabbi Levi said: “Abraham
circumcised himself” is not written here, but rather, “was circumcised.” He examined
himself and discovered that he was [miraculously] circumcised. At that moment, Rabbi Abba
bar Kahana disparaged Rabbi Levi. He said to him: ‘You are a fabricator and a falsifier. It
is, rather, that he ached and suffered pain, so that the Holy One blessed be He could double
his reward.’
“And all the men of his household, born in the house or purchased with money from a
foreigner, were circumcised with him” (Genesis 17:27).
“And all the men of his household, born in the house or purchased with money” – it is taught:
One may go to an idolatrous fair, [even] during the intermediate days of the Festival, to
purchase from them houses, fields, vineyards, slaves and maidservants. Rabbi Ami said in the
name of Reish Lakish; It is not only for circumcised slaves that it is permitted for him, but
even for uncircumcised ones, because he brings them under the wings of the Divine Presence.
Rabbi Yehoshua ben Levi asked before Reish Lakish, saying to him: ‘What is the ruling
regarding the purchase of slaves from idolaters?’ He said to him: ‘Regarding when are you
asking me, on a Festival? It is taught: Even on Shabbat. Likewise, if one purchases a
courtyard in the Land of Israel [on Shabbat], he says to him: I offer such and such a price, to
be paid tomorrow.’ It is because the Land of Israel is so beloved that it is permitted for him to
say so.
Ḥizkiya taught: “[…to build siegeworks against the city that makes war with you,] until it is
subdued” (Deuteronomy 20:20) – even on Shabbat, as we find that Jericho was conquered
only on Shabbat.
There are three [idolatrous] fairs: The Gaza fair, the Akko fair, and the Botnan fair, and the
most obvious one of all is the Botnan fair.
Abraham said: ‘Before I was circumcised, passersby would come in to me. Perhaps now that
I am circumcised they will no longer come in to me.’ The Holy One blessed be He said to
him: ‘Before you were circumcised, people would come to you. Now, I, in My glory, am
coming and revealing Myself to you.’ That is what is written: “The Lord appeared to him in
the plains of Mamre” (Genesis 18:1).
Chapter 48
“The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of
the tent in the heat of the day” (Genesis 18:1).
“The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the
tent.” It is written: “You have given me the shield of Your salvation, and Your right hand has
supported me; Your humility has made me great” (Psalms 18:36). “You have given me the
shield of Your salvation” – this refers to Abraham. Your right hand has supported me – in the
fiery furnace, in famine, and against the kings. “Your humility has rendered me great” – with
what humility did the Holy One blessed be He render Abraham great? It is that he was sitting
and the Divine Presence was standing [over him]. That is what is written: “The Lord
appeared to him.”
“After my skin, this was struck [nikfu], and from my flesh I will view God” (Job 19:26) –
Abraham said: After I circumcised myself, many proselytes came to attach themselves to this
covenant. “And from my flesh I will view God” – had I not done this, on what basis would the
Holy One blessed be He have appeared to me? “The Lord appeared to him.”
Rabbi Isi began: “If I reject justice for my servant and my maidservant when they quarrel
with me, what would I do when God arises, and when He makes His reckoning; what would I
answer Him?” (Job 31:13–14). Rabbi Yosei’s wife was once quarreling with his maidservant.
He contradicted her [his wife] in her presence. She said to him: ‘Why are you contradicting
me in front of my maidservant?’ He said to her: ‘Did Job not say this: “If I reject justice for
my servant [and my maidservant…]”?’
Another interpretation, “If I reject justice [mishpat]…” – this refers to Abraham: “Abraham
took Ishmael his son [and all those born in his house…and he circumcised the flesh of their
foreskin]” (Genesis 17:23). He said: ‘Had I not done so, on what basis would the Holy One
blessed be He have appeared to me?’ “The Lord appeared to him in the plains of Mamre, and
he was sitting.”
Rabbi Yitzḥak began: “You shall make for Me an altar of earth…[I will come to you and I
will bless you]” (Exodus 20:21). Rabbi Yitzḥak said: [God said:] ‘If, regarding this person
who built an altar in My name, I will reveal Myself to him and bless him, Abraham, who
circumcised himself in my name, all the more so.’ “The Lord appeared to him in the plains of
Mamre.”
Rabbi Levi began: “And a bull and a ram as peace offerings, to slaughter before the Lord…
[for today the Lord appears to you]” (Leviticus 9:4). He [God] said: ‘If, regarding this
person who sacrificed a bull and a ram to My name, I will reveal Myself to him and bless
him, Abraham, who circumcised himself in my name, all the more so.’ “The Lord appeared to
him in the plains of Mamre.”
It is written: “[Hear, you distant ones, what I have done….] Sinners were frightened in Zion,
[trembling seized the falsifiers [ḥanefim]: Who among us can live with the consuming fire?
Who among us can live with eternal conflagrations?]” (Isaiah 33:13–14) – Rabbi Yirmeya
ben Elazar said: This is analogous to two children who ran away from school. One of them
was flogged and the other one became frightened. Rabbi Yonatan said: In every instance
where falsification [ḥanufa] is stated in the Bible, the verse is referring to heresy. The
paradigm of them all is: “Sinners were frightened in Zion, trembling seized the falsifiers
[ḥanefim].”
Rabbi Yehuda bar Rabbi Simon said: This is analogous to the head of a band of robbers who
rebelled against the king. The king said: ‘Anyone who apprehends him, I will give him an
advancement in status.’ Someone arose and apprehended him. The king said [to his guards]:
‘Guard both of them until morning.’ This one was concerned, and the other one was
concerned. This one was concerned, saying: ‘What advancement will the king give me?’ That
one was concerned, saying: ‘With what sentence will the king sentence me?’ So, in the future,
Israel will be concerned and the idol worshippers will be concerned. Israel will be
concerned: “They will be fearful for the Lord and for His goodness at the end of days”
(Hosea 3:5). The idol worshippers will be concerned: “Sinners were frightened in Zion.”
Rabbi Yehuda bar Rabbi Simon said: Why does he [Isaiah] call them: “Eternal
conflagrations”? (Isaiah 33:14). It is because were He to allow them, they would burn the
entire world along with its inhabitants in a brief moment.
“One who walks righteously” (Isaiah 33:15) – this refers to Abraham, [as it is written
regarding him:] “[I have known him, so that he may command his children and his
household after him] that they should observe the way of the Lord, to perform righteousness
and justice” (Genesis 18:19). “And one who speaks uprightly” (Isaiah 33:15) – “the upright
loved you” (Song of Songs 1:4). “He who spurns the profit of extortion” (Isaiah 33:15) –
“[Abram said to the king of Sodom…] neither a thread nor a shoelace, [I shall take nothing
from you]” (Genesis 14:22–23); “He who keeps his hands clean of grasping bribery” (Isaiah
33:15) – “I have raised my hand to the Lord, God Most High […neither a thread nor a
shoelace, I shall take nothing from you].”
“He will dwell On High” (Isaiah 33:16) – Rabbi Yehuda bar Rabbi Simon in the name of
Rabbi Ḥanin in the name of Rabbi Yoḥanan: He [God] took him above the dome of the
heavens. That is what is written: “Look [habet] now at the heavens” (Genesis 15:5) – it is
relevant to say habet only about looking from above to below.
“Rocky citadels are his stronghold” (Isaiah 33:16) – these are the clouds of glory. “His
bread is granted, his water is assured” (Isaiah 33:16) – “let some water be brought”
(Genesis 18:4). “Your eyes will behold a king in his beauty” (Isaiah 33:17) – “the Lord
appeared to him in the plains of Mamre.”
“He was sitting [yoshev] at the entrance of the tent in the heat of the day” (Genesis 18:1) –
Rabbi Berekhya said in the name of Rabbi Levi: Yoshev is written without a vav. He sought to
stand, but the Holy One blessed be He said to him: ‘Sit. You are a model for your
descendants; just as you sit and the Divine Presence stands, so your descendants will sit with
the Divine Presence standing over them, when the people of Israel enter synagogues and
study halls and recite the Shema. They sit in honor of Me, and I am over them,’ as it is stated:
“God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1).
Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Omed is not written here, but nitzav –
indicating being at the ready to act, just as it says: “You shall stand [venitzavta] on the rock”
(Exodus 33:21). It is written: “It will be that even before they call out I will answer” (Isaiah
65:24).
Rabbi Shmuel bar Ḥiyya and Rabbi Yudan in the name of Rabbi Ḥanina: For each and every
praise that Israel praises the Holy One blessed be He, He rests His Divine Presence upon
them. What is the source? “You are holy, enthroned in the praises of Israel” (Psalms 22:4).
“At the entrance [petaḥ] of the tent [ohel]” – [God said to Abraham:] ‘You opened a good
opening [petaḥ] for passersby, you opened a good opening for proselytes. [Moreover,] were
it not for you, I would not have created heaven and earth, as it is stated regarding them: “He
stretched them like a tent for dwelling” (Isaiah 40:22). Were it not for you, I would not have
created the orb of the sun, as it is stated: “In a tent within, He placed the sun” (Psalms 19:5).
Were it not for you, I would not have created the moon, as it is stated: “Behold, even the
moon does not shine [yaahil]”’ (Job 25:5).
Rabbi Levi said: In the future, Abraham will sit at the entrance of Gehenna and will not allow
any circumcised person of Israel to descend into it. But those who sinned greatly, what does
he do to them? He removes the foreskin from babies who died before they were circumcised,
and he places it upon them, and sends them down to Gehenna. That is what is written: “He
raised his arms against his comrades, violating his covenant” (Psalms 55:21). “In the heat of
the day” – when that day will come in whose regard it is written: “For, behold, the day is
coming, burning like an oven” (Malachi 3:19).
“In the heat of the day” – Rabbi Yishmael taught: “In the heat of the day” – this is speaking
of the sixth hour [of the day.] How then do I explain [the verse regarding the manna]: “The
sun grew hot and it melted”? (Exodus 16:21). It is at the fourth hour. You say that it is the
fourth hour, but perhaps it is really at the sixth hour? When it says: “In the heat of the day” –
that [expression] is speaking of the sixth hour. Or, perhaps it is the reverse, “in the heat of
the day” refers to the fourth hour, and “the sun grew hot and it melted” refers to the sixth
hour. You must admit, however: How can you explain “in the heat of the day” to be the
fourth hour? Is it not so that at the fourth hour, the heat is only in a place where the sun
shines? At the fourth hour, the shade is cool while the sun is hot. At the sixth hour, the shade
and the sun are equally hot. Therefore, you should not say in accordance with the second
formulation, but rather like the first formulation: “In the heat of the day” refers to the sixth
hour, and “the sun grew hot and it melted” refers to the fourth hour, as only in the place
where the sun shone did it melt. Rabbi Tanḥuma says: It [the sixth hour] is at a time when
people do not have a shadow at the bottom of them.
Rabbi Yanai said: He pierced a hole from Gehenna and heated up the entire world along with
its inhabitants for a brief moment, for the Holy One blessed be He said: ‘The righteous are
suffering and the world is comfortable?’ This teaches that heat is effective for a wound.
“He lifted his eyes and he saw, and, behold, three men were standing over him; he saw and
ran toward them from the entrance of the tent, and prostrated himself to the ground”
(Genesis 18:2).
He [Abraham] said: ‘Before I was circumcised, passersby would come in to me.’ The Holy
One blessed be He said to him: ‘Before you were circumcised, uncircumcised people would
come to you. Now, I and the members of my entourage are revealing ourselves to you.’ That
is what is written: “He lifted his eyes and saw, and, behold, three men were standing near
him; [he saw…].” “He saw” – the Divine Presence; “he saw” –the angels.
Rabbi Ḥanina said: The names of the months ascended from Babylon. Reish Lakish said: The
names of the angels, Mikhael, Refael, and Gavriel, as well.
Rabbi Levi said: One appeared to him in the image of a Saracen, one in the image of a
Nabatean, and one in the image of an Arab.
He [Abraham] said: ‘If I see that the Divine Presence waits for them, I will know that they
are prominent people. If I see that they act respectfully towards to one another, I will know
that they are reputable people.’ When he saw them acting respectfully towards one another,
he knew that they were reputable people.
Rabbi Abahu said: The main tent of our patriarch Abraham was open on both sides, like a
large plaza. He said: ‘If I see them, that they turn off from their way to approach this way, I
will know that they are coming to me.’ When he saw that they had turned off the road, he
immediately “ran toward them from the entrance of the tent, and prostrated himself to the
ground.”
“He said: My Lord, please, if I have found favor in Your eyes, please do not depart from
upon your servant” (Genesis 18:3).
“He said: My lords [adonai], please, if I have found favor in your eyes” – Rabbi Ḥiyya the
Great taught: He said this to the senior one of them, that is Mikhael.
“Please, let a little water be taken, and wash your feet, and recline beneath the tree”
(Genesis 18:4).
“Please, let a little water be taken” – Rabbi Elazar said in the name of Rabbi Simai: The
Holy One blessed be He said to Abraham: ‘You said: “Please, let a little water be taken.” By
your life, I will repay your descendants in the wilderness, in inhabited land, and in the
future.’ That is what is written: “Then Israel sang this song: Rise, well; call out to it”
(Numbers 21:17). That was in the wilderness. In the land of Canaan, from where is it
derived? “A land of streams of water, of springs and depths, emerging in the valley and on
the mountain” (Deuteronomy 8:7). In the future, from where is it derived? The verse states:
“On that day, spring water will emerge from Jerusalem” (Zechariah 14:8).
[God said:] ‘You said: “And wash your feet.” By your life, I will repay your descendants in
the wilderness, in inhabited land, and in the future.’ In the wilderness, from where is it
derived? It is as it is stated: “I bathed you in water” (Ezekiel 16:9). In inhabited land, from
where is it derived? It is as it is stated: “Wash, purify yourselves” (Isaiah 1:16). In the future,
from where is it derived? It is as it is stated: “When the Lord will have washed the filth of the
daughters of Zion” (Isaiah 4:4).
[God said:] ‘You said: “And recline beneath the tree.” By your life, I will repay your
descendants in the wilderness, etc.,’ as it is stated: “He spread a cloud like a curtain”
(Psalms 105:39). That was in the wilderness. In the Land of Israel, from where is it derived?
“You shall dwell in booths seven days” (Leviticus 23:42). In the future, from where is it
derived? It is as it is stated: “It will be a shelter for shade by day” (Isaiah 4:6).
[God said:] ‘You said: “And I will take a piece of bread” (Genesis 18:5). By your life, I will
repay your descendants,’ etc. “The Lord said to Moses: Behold, I am raining food for you
from the heavens” (Exodus 16:4). That was in the wilderness. In the Land, from where is it
derived? It is as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). In the future,
from where is it derived? It is as it is stated: “There will be an abundance of grain in the
Land” (Psalms 72:16).
So, it is written: “Abraham ran to the herd [and took a young bull, tender and good]”
(Genesis 18:7). [God said:] ‘By your life, I will repay your descendants,’ etc.: “A wind went
from the Lord, and brought over quails from the sea” (Numbers 11:31). That was in the
wilderness. In the Land, from where is it derived? It is as it is stated: “The children of
Reuben…had much livestock” (Numbers 32:1). In the future, from where is it derived? It is as
it is stated: “It will be on that day, each man will maintain [a heifer and two sheep]” (Isaiah
7:21).
So, it is written: “He was standing over them” (Genesis 18:8). [God said:] ‘By your life, I
will repay your descendants,’ etc. “The Lord was going before them by day in a pillar of
cloud, to guide them on the way” (Exodus 13:21). That was in the wilderness. In the Land,
from where is it derived? It is as it is stated: “God stands in the assembly of the Almighty”
(Psalms 82:1). In the future, from where is it derived? It is as it is stated: “The one who
breaches goes before them…[and the Lord is at their head]” (Micah 2:13).
“And I will take a piece of bread, and you will sustain your heart, then depart, inasmuch as
you have passed by your servant. They said: Do so, as you have said” (Genesis 18:5).
“And I will take a piece of bread, and you will sustain your heart, then depart” – Rabbi
Yitzḥak said: In the Torah, in the Prophets, and in the Writings, we have found that bread is
the sustenance of the heart. In the Torah, from where is it derived? “And I will take a piece of
bread, and you will sustain your heart.” In the Prophets – “Sustain your heart with a piece of
bread” (Judges 19:5). In the writings – “And bread sustains man’s heart” (Psalms 104:15).
Rav Aḥa said: “Sustain your heart [levavkhem]” is not written here, but rather, “sustain
your heart [libekhem].” This teaches that the evil inclination has no authority over angels.
That is in accordance to the opinion of Rabbi Ḥiyya, as Rabbi Ḥiyya said: “Direct your heart
[levavkhem] to its rampart” is not written here, but rather, “libekhem” (Psalms 48:14). That
is what is said: the evil inclination will have no authority in the future.
“Inasmuch as [al ken] you have passed by your servant” – Rabbi Yehoshua said: [Abraham
said:] ‘From the day that the Holy One blessed be He created His world, you were
foreordained to come to me,’ “inasmuch [al ken] as you have passed.” This is as it says [in
Pharaoh’s response to Moses]: “So [khen], may the Lord be with you” (Exodus 10:10).
“They said: Do [ta’aseh] so, as you have said” – they [the angels] said: ‘Eating and drinking
do not apply to us, but you, for whom eating and drinking do apply, you shall do [ta’aseh] so
for yourself; may it be His will that you should merit to prepare another feast for your male
offspring that will be born to you.’
“Abraham hurried to the tent, to Sarah, and said: Quickly prepare three se’a of high
quality flour, knead and make cakes” (Genesis 18:6).
“Abraham hurried to the tent, to Sarah, and said: Quickly [prepare three se’a of high quality
flour, knead and make cakes]” – Rabbi Evyatar said: She baked nine se’a – three for cakes,
three for dumplings, and three for various pastries. The Rabbis said: There were three [se’a
altogether] – one for cakes, one for dumplings, and one for pastries.
“Knead and make cakes [ugot]” – that teaches that it was the onset of Passover.
Rabbi Yona in the name of Rabbi Ḥama bar Ḥanina: The wilderness of Sin and the
wilderness of Alush are one and the same. By what merit were the people of Israel privileged
to eat manna in the wilderness? It was by the merit of Abraham, who said: “Knead [lushi]
and make cakes.”
“Abraham ran to the herd and took a young bull, tender and good, and gave it to the lad
and he hurried to prepare it” (Genesis 18:7).
“Abraham ran to the herd” – Rabbi Levi said: He ran for the advancement of that nation in
whose regard it is written: “Ephraim is a trained calf that loves to thresh” (Hosea 10:11).
“And took a young bull” – one could think that it was large. The verse therefore states:
“Tender.” If it was “tender,” one could think that it was inferior. The verse therefore states:
“And good.”
“And gave it to the lad” – this was Ishmael. [Abraham delegated the task to him] in order to
train him in mitzvot.
“He took butter and milk, and the young bull that he had prepared, and placed it before
them; he was standing over them beneath the tree, and they ate” (Genesis 18:8).
“He took butter and milk” – Rabbi Ḥanina said: The highest quality [butter] is one-sixtieth of
the milk, the intermediate quality is one-fortieth, and the lowest quality is one-twentieth.
Rabbi Yona said: The highest quality [butter] is one-hundredth of the milk, the intermediate
quality is one-sixtieth, and the lowest quality is one-twentieth.
And where was the bread? Efrayim Makshaa, a student of Rabbi Meir, said in the name of
Rabbi Meir: She began to menstruate [just then] and the dough became ritually impure. The
Rabbis say: He did bring the bread before them as well. If he brought these items, which he
did not mention [earlier], all the more so did he bring the items that he did mention.
“He was standing over them” – here it says: “He was standing over them,” but elsewhere it
says: “[behold, three men] were standing over him” (Genesis 18:2). The explanation is that
before he satisfied his obligation to them, they were standing over him. Once he satisfied his
obligation to them, he was standing over them. Awe of him overcame them: Mikhael was
trembling, Gavriel was trembling.
Rabbi Tanḥuma in the name of Rabbi Elazar and Rabbi Avun in the name of Rabbi Meir: The
parable says: When you enter a city, follow its customs. On High, where there is no eating
and drinking, when Moses ascended on High he did not eat, as it is stated: “I remained on
the mountain forty days and forty nights; bread I did not eat and water I did not drink”
(Deuteronomy 9:9). But below, where there is eating and drinking: “He was standing over
them beneath the tree, and they ate.” Were they actually eating? No, they appeared as though
they were eating, the morsels disappearing one by one.
“They said to him: Where is Sarah your wife? He said: Behold, in the tent” (Genesis 18:9).
“They said to him [elav]: Where is Sarah your wife?” The letters alef, yod, vav are dotted;
lamed is not dotted. Rabbi Shimon ben Elazar said: Wherever you find the number of
undotted letters greater than the number of dotted letters, one expounds the undotted letters.
If the number of dotted letters is greater than the number of undotted letters, one expounds
the dotted letters. Here, where the number of dotted letters is greater than the number of
undotted letters, one expounds the dotted letters, [which spell out]: ‘Where is he [ayo] –
Abraham?’ Rabbi Azarya said: Just as they said [to Abraham]: “Where is Sarah?” so they
said to Sarah: ‘Where is Abraham?’
“He said: Behold, in the tent” – that is what is written: “Blessed beyond women is Yael, wife
of Ḥever the Kenite; beyond the women in the tent, she shall be blessed” (Judges 5:24).
Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: Beyond the women of the
generation of the wilderness, who dwelled in tents, as it is stated: “Each man at the entrance
of his tent” (Numbers 11:10). Why should she be more blessed than they were? They bore
children and kept the world going, but what use would it have been? Were it not for her, they
would have been eradicated. Rabbi Shmuel bar Naḥman said: Beyond the matriarchs. They
bore children, etc., but were it not for her, they would have been eradicated.
“He said: I will return to you at this time next year and, behold, a son for Sarah your wife.
And Sarah was listening at the entrance of the tent, and it was behind him” (Genesis
18:10).
“He said: I will return to you at this time next year…and it was behind him” – this is
Ishmael. “And it was behind him” – because of seclusion.
“And it was behind him” – this refers to the angel, who looked behind him, sensing that light
was coming from behind him.
“Abraham and Sarah were old, advanced in years; it had ceased to be with Sarah the
manner of women” (Genesis 18:11).
“Abraham and Sarah were old” – Rabbi Yoḥanan said: It was already stated: “Abraham and
Sarah were old,” why does the verse state [again]: “Abraham was old”? (Genesis 24:1). The
explanation is that the Holy One blessed be He restored him to the days of his youth;
therefore, it was necessary to write a second time: Abraham was old. Rabbi Ami said: Here it
refers to old age with vitality, and there it refers to old age without vitality.
“It had ceased [ḥadal] to be with Sarah the manner of women” – just as it says: “If you
refrain [teḥdal] from vowing” (Deuteronomy 23:23), [meaning that] it had ceased, just as it
says: “And he refrained [veḥadal] from offering the Paschal lamb” (Numbers 9:13).
“Sarah laughed to herself, saying: After my languishing, shall I have youth [edna], and my
husband is old?” (Genesis 18:12).
“Sarah laughed to herself [bekirba] saying” – this is one of the instances that they emended
for King Ptolemy: “Sarah laughed among her relatives [bikroveha].”
“And my husband is old” – a woman, as long as she is young, wears fine jewelry, [while old
women do not], but I, even after my languishing, I wear jewelry [edna], as it says: “I decked
you with ornaments [edi]” (Ezekiel 16:11). A woman, as long as she is young, has menstrual
cycles, [while old women do not,] but I, even after my languishing, I have edna, meaning set
times [idanin]. A woman, as long as she is young, has pregnancies [iduyim], [while old
women do not,] but I, even after my languishing, I have edna – it is my time. However, “my
husband is old” – Rav Yehuda said: He grinds but does not discharge. Rabbi Yehuda ben
Rabbi Simon said: The Holy One blessed be He said: ‘Each of you considers yourself young,
and your counterpart old, but am I too old to perform miracles?’
“The Lord said to Abraham: Why is it that Sarah laughed, saying: Shall I indeed bear a
child, and I have grown old?” (Genesis 18:13).
“The Lord said to Abraham: Why is it that Sarah laughed, saying: [Shall I indeed bear a
child, and I have grown old?]” – bar Kappara said: Peace [between spouses] is a great
thing, as even Scripture spoke untruths in order to establish peace between Abraham and
Sarah. “Sarah laughed to herself, saying: After my languishing, shall I have youth, and my
husband is old?” But He did not say this to Abraham, but rather, “Why is it that Sarah
laughed, saying: Shall I indeed bear a child, and I have grown old?” The verse does not say
as Sarah said: “My husband is old,” but rather, “I have grown old.”
“Is any matter beyond the Lord? At the time, I will return to you; at this time next year,
Sarah will have a son” (Genesis 18:14).
“Is any matter beyond the Lord?” Rabbi Yudan ben Rabbi Simon said: This is analogous to
one who had two chains in his hand. He went to the blacksmith and said to him: ‘Can you
repair them for me?’ He said to him: ‘I can make them in the first place, should I not be able
to repair them?’ So, here, [God said:] ‘I am able to create them in the first place, should I
not be able to restore them to the days of their youth?’
“Sarah denied, saying: I did not laugh, for she was afraid. He said: No, but you did laugh”
(Genesis 18:15).
“Sarah denied, saying: I did not” – Rabbi Yehuda ben Rabbi Simon said: The Holy One
blessed be He never deigned to speak with a woman, except for that righteous woman
[Sarah], and that, too, was out of necessity. Rabbi Abba bar Kahana said in the name of
Rabbi Idi: See how much He spoke in a roundabout manner in order to speak with her: “No,
but you did laugh.” Rabbi Eliezer says: But is it not written: “She [Hagar] called the name of
the Lord who spoke to her”? (Genesis 16:13). Rabbi Neḥemya said in the name of Rabbi Idi:
That was through an angel. But is it not written [regarding Rebecca]: “The Lord said to
her”? (Genesis 25:23). Rabbi Levi said in the name of Rabbi Ḥanina bar Ḥama: That was
through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: It was through
Shem son of Noah.
“The men arose from there and looked toward Sodom, and Abraham was walking with
them to see them off” (Genesis 18:16).
“The men arose from there and looked toward Sodom, and Abraham was walking with them
to see them off” – the parable says: You fed them, you gave them to drink, accompany them.
So, “Abraham was walking with them to see them off.”
Rabbi Eleazar wondered: But it is written, "And she [Hagar] called the name of the Lord who
spoke with her, etc." (Gen. 16:13)? Rabbi Yehoshua said in Rabbi Nechemiah's name in
Rabbi Idi's name: That was through an angel. But it is written, "And the Lord said to her
[Rebecca]" (Gen. 25:23)? Rabbi Levi maintained: That was through an angel. Rabbi Eleazar
says in the name of Rabbi Yose b. Zimra: That was through Shem son of Noah.
Chapter 49
“The Lord said: Shall I conceal from Abraham what I am doing?” (Genesis 18:17).
“And Abraham will become a great and mighty nation, and all the nations of the earth
shall be blessed in him” (Genesis 18:18).
“The Lord said: Shall I conceal from Abraham […and Abraham will become a great and
mighty nation]” – Rabbi Yitzḥak began: “The memory of the righteous is for a blessing, and
the name of the wicked will rot” (Proverbs 10:7). Rabbi Yitzḥak said: Anyone who mentions a
righteous man and does not pronounce a blessing for him, has violated a positive mitzva.
What is the source? “The memory of the righteous is for a blessing.” And anyone who
mentions a wicked man and does not pronounce a curse for him violates a positive mitzva.
What is the source? “And the name of the wicked will rot.”
Rabbi Shmuel bar Naḥman said: The names of the wicked are similar to weaving implements.
Just as these weaving implements, as long as you use them, they are taut, while if you leave
them, they slacken, so, too, have you ever, in all your days, heard a person call his son
Pharaoh, Sisera, Sennacherib? It is, rather, Abraham, Isaac, Jacob, Reuben, and Simeon.
Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman: Rabbi Yonatan,
when he would reach this verse: “Who had been exiled from Jerusalem with the exile [that
was exiled with Yekhonya king of Judah, whom Nebuchadnezzar king of Babylon exiled]”
(Esther 2:6), he would say: ‘Nebuchadnezzar, may his bones be crushed.’ And why did he not
do so [when mentioning Nebuchadnezzar] in Jeremiah? It is because every time
Nebuchadnezzar is written in Jeremiah, he was still alive; here, however, he was dead. Rav,
when he would come to Haman on Purim, would say: ‘Cursed is Haman and cursed are his
sons,’ in order to realize what is stated: “And the name of the wicked will rot.” Rabbi Pinḥas
said: Ḥarvona is remembered for good.
Rabbi Shmuel bar Naḥman said: We find that when the Holy One blessed be He mentions the
name of Israel, He blesses them, as it is stated: “The Lord who remembers us, blesses”
(Psalms 115:12). Rav Huna said in the name of Rav Aḥa: I know [from that verse] only that it
is so regarding six hundred thousand, from where is it derived regarding each and every
member of Israel, that when the Holy One blessed be He mentions his name He blesses him?
It is as it is stated: “Shall I conceal from Abraham what I am doing? And Abraham will
become a great and mighty nation.” The verse need only have said: “The Lord said: Because
the outcry of Sodom and Gomorrah is great” (Genesis 18:20). However, the Holy One
blessed be He said: ‘I have mentioned the righteous man, shall I not bless him? “Abraham
will become a great nation.”’
It is written: “The secret of the Lord is [revealed] to those who fear Him, and His covenant to
inform them” (Psalms 25:14). What is “the secret of the Lord”? This is circumcision, as He
did not reveal it from Adam the first man until twenty generations, until Abraham arose, and
He gave it to him, as it is stated: “I will establish My covenant between Me and you”
(Genesis 17:2).
The Holy One blessed be He said to him: ‘If you become circumcised, you will receive the
secret [sod] of the Lord.’ What is the secret of the Lord? Samekh is sixty, vav is six, dalet is
four, yielding seventy. Due to the merit of circumcision, I will bring forth out of you seventy,
as it is stated: “With seventy people, your ancestors descended” (Deuteronomy 10:22). I will
bring forth from them seventy elders, as it is stated: “Gather to Me seventy men of the elders
of Israel” (Numbers 11:16). I will bring forth from them Moses, who pronounced the Torah
in seventy languages, as it is stated: “Moses undertook to expound [be’er] [this Torah]”
(Deuteronomy 1:5). By whose merit? It is by the merit of circumcision, as it is stated: “The
secret [sod] of the Lord is [revealed] to those who fear Him.”
The Holy One blessed be He said to Abraham: ‘It is sufficient for the disciple to be similar to
his master.’
He [Abraham] said before Him: ‘Who will circumcise me?’ He said: ‘You, yourself.’
Thereupon, Abraham took a knife and held his foreskin, and he was about to cut, but he was
afraid, because he was so old. What did the Holy One blessed be He do? He extended his
hand and held it with him as Abraham was cutting, as it is stated: “You are the Lord the God,
who chose Abram […and made the covenant with him]” (Nehemiah 9:7–8). “And He made
the covenant to him” is not written here, but rather, “made with him.” This teaches that the
Holy One blessed be He was holding on to him.
Another matter, “the secret of the Lord is [revealed] to those who fear Him.” At first, “the
secret of the Lord” was [revealed] to those who fear Him. Then it was [revealed] to the
upright: “And his secret is to the upright (Proverbs 3:32). Then it was to the prophets: “For
the Lord God will do nothing without revealing His secret to His servants, the prophets”
(Amos 3:7). The Holy One blessed be He said: ‘This Abraham is God fearing, as it is stated:
“For now I know that you are God fearing” (Genesis 22:12). This Abraham is the most
upright of the upright, as it is stated: “The upright love you” (Song of Songs 1:4). This
Abraham is a prophet, as it is stated: “Now, restore the man's wife, as he is a prophet”
(Genesis 20:7). Shall I, then, not reveal to him [what I am about to do]?’
Rabbi Yehoshua ben Levi said: This is analogous to a king who gave an estate to his friend.
Some time later, the king sought to chop down five non-fruit-bearing trees from inside it. The
king said: ‘Even if I had asked [to cut down trees] from his own ancestral property, he would
not have refused. So what of it?’ [Nevertheless,] he consulted with him [first]. So, the Holy
One blessed be He said: ‘I have already granted the land to Abraham as a gift, as it is stated:
“To your descendants I have given this land” (Genesis 15:18), and these five cities belong to
him. Even if I had I sought to do so [to destroy areas] from his own ancestral property he
would not have refused. So what of it?’ [Nevertheless,] He consulted with him first.
Rabbi Yehuda ben Rabbi Simon said: This is analogous to a king who had three close friends,
and he would never do anything without their knowledge. One time he wanted to do
something without their knowledge. He took the first one and banished him and expelled him
from the palace. The second one he incarcerated in a prison cell and placed his royal seal
upon it. Regarding the third, who was exceedingly beloved to him, he said: ‘I will not do
anything without consulting him.’ So, too, Adam the first man – “He banished the man”
(Genesis 3:24); Noah, “the Lord shut him in” (Genesis 7:16). Regarding Abraham, who was
exceedingly beloved to him, he said: ‘Could I do anything without his knowledge?’
Rabbi Shmuel bar Naḥman said: This is analogous to a king who had a senior adviser, and
he would not do anything without his knowledge. The king said: ‘Did I not appoint him as my
adviser specifically so that I would not to do anything without his knowledge?’
Rabbi Yudan said: The Holy One blessed be He said: ‘His brother’s son, Lot, is there; shall I
not reveal it to him?’
The Rabbis say: [God said:] ‘I have already called him their father, as it is stated: “For I
have rendered you the father of a multitude of nations” (Genesis 17:5). Does one judge a son
without [notifying] the father? I revealed the giving of the Torah to him. I revealed Gehenna
to him. The sentence of Sodom is tomorrow, shall I not reveal it to him?’
Rabbi Aḥa said in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan:
Abraham knew even the laws of the joining of courtyards [on Shabbat]. Rabbi Pinḥas said in
the name of Rabbi Shmuel: He knew even the new name that the Holy One blessed be He is
destined to call Jerusalem, as it is stated: “At that time, they will call Jerusalem the Throne of
the Lord” (Jeremiah 3:17). Rabbi Berekhya, Rabbi Ḥiyya, and the Rabbis from over there in
the name of Rabbi Yehuda: There is not a single day that the Holy One blessed be He does
not introduce a new halakha in the supernal court. What is its source? “Hear the fury of His
voice, the sound [hegeh] that emerges from His mouth” (Job 37:2). Hegeh is nothing other
than Torah, as it is stated: “You shall speak of [vehagita] it day and night” (Joshua 1:8).
Even those laws Abraham knew.
“Abraham will become.” Rabbi Tanḥum in the name of Rabbi Berekhya: He informed him
that the world would have no less than thirty righteous men like Abraham. Rabbi Yudan and
Rabbi Aḥa in the name of Rabbi Alexandri cite it from here: “Abraham will become [hayo
yihye].” Yod is ten, heh is five, yod is ten, heh is five.
“For I love him, so that he will command his children and his household after him, that
they observe the way of the Lord, to perform righteousness and justice, so that the Lord will
bring upon Abraham what He spoke concerning him” (Genesis 18:19).
“For I love him, so that he will command [his children…to perform righteousness and
justice]” – Rabbi Yudan in the name of Rabbi Alexandri: This refers to providing the first
meal to mourners after a burial. The Rabbis say: It refers to visiting the ill.
Rabbi Azarya in the name of Rabbi Yehuda: Righteousness at first, and ultimately justice.
How so? Abraham would take in passersby. After they ate and drink, he said to them: ‘Recite
a blessing.’ They said: ‘What should we say?’ He said to them: ‘Say: Blessed is God, the
Most High, whose food we have eaten.’ If he agreed to recite the blessing, he would eat, drink
and go. But if he would not agree to recite the blessing, he [Abraham] would say to him:
‘Give me what you owe.’ He would say: ‘What do I owe you?’ He would say to him: ‘A cup of
wine costs ten polars, a pound of meat costs ten polars, and a loaf of bread costs ten polars.
[After all,] who can provide you with wine in the wilderness? Who can provide you with meat
in the wilderness? Who can provide you a loaf of bread in the wilderness?’ When he [the
guest] would see the trouble that he was causing him, he would say: ‘Blessed is God, the
Most High, whose food we have eaten.’ That is what we have written: Righteousness at first,
and ultimately justice.
“So that the Lord will bring upon Abraham…” – It is taught: Rabbi Shimon ben Yoḥai says:
Anyone who leaves behind a son who toils in Torah, it is as though he did not die, as it is
stated: “So that the Lord will bring upon Abraham”; “what He spoke to him” is not stated,
but rather, “what He spoke concerning him.”
“The Lord said: Because the outcry of Sodom and Gomorrah is great and because their sin
is very heavy” (Genesis 18:20).
“The Lord said: Because the outcry of Sodom and Gomorrah is great [raba]” – Rabbi
Ḥanina said: It was growing continuously greater. Rabbi Berekhya in the name of Rabbi
Yoḥanan: We have heard regarding the generation of the Flood that they were sentenced with
water, and regarding the Sodomites that they were sentenced with fire. From where can it be
derived to apply what is stated regarding each to the other? The verse states: Raba [here,
and] raba [there] for a verbal analogy.
“I will descend now and see, if they have acted in accordance with her outcry that has
reached me, destruction, and if not, I will know” (Genesis 18:21).
“I will descend now” – Rabbi Shimon ben Yoḥai taught: This is one of the ten descents [of
God] that are stated in the Torah.
Rabbi Abba bar Kahana said: This teaches that the Omnipresent opened for them an opening
for repentance, as it is stated: “I will descend now and see, if they have acted in accordance
with her outcry that has reached me, destruction” – they have incurred liability to be
destroyed. “And if not, I will know” – I will let them know about the attribute of justice in the
world.
Rabbi Levi said: [God said:] ‘Even if I would want to keep silent, the plight of a certain girl
does not allow me to be silent.’ There was an incident involving two girls who went down to
drink and to draw water. One said to the other: ‘Why is your face so sickly?’ She said to her:
‘Her food supply is depleted and she is close to death [from starvation].’ What did she [the
other girl] do? She filled her jug with flour and exchanged that jug for the jug that was in the
hand of the other. When they realized what she had done, they took her and burned her. The
Holy One blessed be He said: ‘Even if I would want to keep silent, the plight of that girl does
not allow me to be silent.’ That is what is written: “In accordance with her outcry.” It does
not say: “In accordance with their outcry,” but rather, her outcry. Which is that? The plight
of that girl.
Rabbi Yirmeya ben Elazar said: The main period of tranquility of Sodom was only fifty-two
years, twenty-five years of which the Holy One blessed be He caused the mountains to
thunder over them, and brought quakes upon them, so that they would repent. But they did not
do so. That is what is written: “He who moves mountains and they do not know” (Job 9:5),
and ultimately, “who overturns them in His wrath” (Job 9:5).
“The men turned from there and went to Sodom, and Abraham was still standing before
the Lord” (Genesis 18:22).
“The men turned from there” – this teaches that angels do not have backs to their heads.
“And went to Sodom, and Abraham was still standing before the Lord” – Rabbi Simon said:
This is a scribal emendation, as it was [actually] the Divine Presence that was waiting for
Abraham.
Abraham approached, and he said: Would You even destroy the righteous with the
wicked?” (Genesis 18:23).
“Abraham approached, and he said…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis,
Rabbi Yehuda says: The term approaching means for battle – “Yoav and the people who were
with him approached Aram to battle” (I Chronicles 19:14). Rabbi Neḥemya said:
Approaching means for conciliation, as it says: “The children of Judah approached Joshua”
(Joshua 14:6). The Rabbis said: Approaching is for prayer, as it says: “It was at the time of
offering up the afternoon offering that Elijah the prophet approached, and he said: Lord, God
of Abraham, Isaac, and Israel, let it be known today that You are God in Israel…” (I Kings
18:36).
Rabbi Elazar interpreted it: [Abraham said:] ‘If it entails battle, I am coming; if it entails
conciliation, I am coming; if it entails prayer, I am coming.’
Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan: When one passes before the ark, one should
not say to him [when inviting him to lead the prayers]: ‘Go and perform,’ or ‘Go and do
battle,’ or ‘Go and wage the battle of the congregation,’ but rather, ‘Go and do battle in
prayer.’
Rabbi Tanḥuma said: Why did they institute fifteen blessings before [the blessing] “Who
hears prayer”? It is corresponding to the fifteen mentions of God’s name in: “Give to the
Lord, sons of the mighty” (Psalms 29:1) until: “The Lord sat enthroned at the flood” (Psalms
29:10), indicating that He eradicates calamities from coming to the world.
Rav Huna in the name of Rav Aḥa: “Would You even [ha’af] destroy [tispe]” – [Abraham
said:] ‘You control [tispe] wrath [af]; wrath does not control You.’
Rabbi Yehoshua bar Neḥemya said: [Abraham said:] ‘With the wrath [af] that You bring to
Your world, You eradicate the righteous and the wicked. Not only do You not suspend
punishment for the wicked in the merit of the righteous, but You are even [af] eradicating the
righteous with the wicked.’ Rabbi and Rabbi Yonatan, Rabbi says: A mortal human being,
fury overcomes him, but the Holy One blessed be He overcomes fury, as it is stated: “The
Lord is vengeful and Master of fury” (Nahum 1:2). Rabbi Yonatan said: A mortal human
being, zealotry overcomes him, but the Holy One blessed be He overcomes zealotry, as it is
stated: “The Lord is Master of zealousness and vengeful” (Nahum 1:2).
Rabbi Simlai asked Rabbi Yonatan: What is it that is written: “Some are punished [nispe]
without justice”? (Proverbs 13:23). He said to him: It means without the judgment of his
place of residence. There was an incident involving someone who was sent to collect taxes
from the residents of Tiberias and the residents of Tzippori. While he was collecting in
Tiberias, he saw someone from Tzippori. He arose and took hold of him. He said to him: ‘I
am from Tzippori.’ He said to him: ‘I have written orders regarding Tzippori, to collect from
it [as well].’ By the time he had finished collecting from the people of Tiberias, a reprieve
was issued for Tzippori. It turns out that this man was punished without the judgment of his
place.
Rabbi Levi said: This is analogous to a she-bear that used to maul beasts. It could not find a
beast to maul, so it mauled its own offspring. Rabbi Simon said: It is analogous to a scythe
that is cutting thorns, but it was not sufficient for it, [so it cut] a rose bush, and it was not
sufficient for it.
“Far be it from You to do something like this, to kill the righteous with the wicked, and the
righteous will be as the wicked. Far be it from You; shall the Judge of all the earth not
practice justice?” (Genesis 18:25).
“Far be it [ḥalila] from You” – Rabbi Yudan said: It is profane for You, it is foreign to You.
Rabbi Aḥa said: Ḥalila ḥalila, twice – this entails profaning [ḥilul] the name of Heaven.
Rabbi Abba said: “From doing this thing” is not written here, but rather, “to do something
like this” – neither it, nor something similar to it, nor something lesser than it.
Rabbi Levi said: Two people said the same thing, Abraham and Job. Abraham said: “Far be
it from You to do something like this, to kill the righteous with the wicked.” Job said: “One
matter, therefore, I say: The faultless and the wicked He destroys” (Job 9:22). Abraham
received a reward for it, yet Job was punished for it. Abraham said it as a mature thought;
Job said it as an immature thought – “One matter, therefore, I say: The faultless and the
wicked He destroys.”
Rabbi Ḥiyya bar Abba said: There is an intermingling of arguments here. Abraham said:
“Far be it from You to do something like this, to kill the righteous with the wicked.” The Holy
One blessed be He said: “And the righteous will be as the wicked.” [You think:] Let Him
suspend punishment for the wicked in the merit of the righteous? If only they were [truly]
righteous. But these are nothing other than righteous men of inferior quality, as Rabbi
Yoḥanan said: In all instances of the words righteous men [tzadikim] which were stated
regarding Sodom, tzadikim is written without a yod. This is the opinion of Rabbi Yoḥanan
[elsewhere as well], as Rabbi Yoḥanan said [regarding the Givonites]: “Our elders
[zekenenu] and all the inhabitants of our land” (Joshua 9:11) – zekenenu is written without a
yod, indicating sinful elders, shameful elders.
“Perhaps there are fifty righteous men in the city; would You destroy it and not spare the
place for the fifty righteous men that are in it?” (Genesis 18:24)
Rabbi Yehoshua ben Levi said: Abraham said: ‘Incorporate my righteous deeds and let them
be included in the tally of fifty.’ Rabbi Yehuda ben Rabbi Simon said: [Abraham said:] ‘Are
You not the righteous One of the world? Incorporate Yourself with them so they reach the
tally of fifty.’
Rabbi Yehuda ben Rabbi Simon said: This is what Abraham said to Him: ‘With a mortal king,
one can suspend his ruling by means of an appeal from commander to prefect, from prefect to
governor. But You, because you have no one who can be used to suspend judgment for an
appeal, will You not perform justice?’
Rabbi Yehuda ben Rabbi Simon said: [Abraham said:] ‘When You sought to impose judgment
on Your world, You delivered it into the hand of two people: Remus and Romulus, so that if
one of them sought to perform an action the other could prevent him from doing so. But You,
because You have no one to prevent You from doing anything, will You not perform justice?’
Rav Ada said: [Abraham said:] ‘You took an oath that You would not bring a flood to the
world. Are You seeking to evade Your oath? [Do You argue that You swore that] You would
not bring a flood of water, but You may bring a flood of fire? If so, You have not fulfilled your
oath.’
Rabbi Levi said: [Abraham said:] ‘“Shall the Judge of all the earth not practice justice?” If
You wish to have a world, there can be no strict justice, and if You wish to have strict justice,
there can be no world. You seek to hold the rope from both ends; You wish to have the world
and You wish to have strict justice. If You do not concede somewhat, the world will be unable
to endure.’
The Holy One blessed be He said: ‘Abraham, “You love righteousness [tzedek] and abhor
wickedness” (Psalms 45:8) – you love to vindicate [letzadek] My creations. “And abhor
wickedness” – you refuse to condemn them. “Because of this, God your God, has anointed
you over your counterparts with the oil of joy” (Psalms 45:8). What is “over your
counterparts”? From Noah until you there were ten generations, and from among all of them,
I did not speak with any of them except for you: “God said to Abram: Go you”’ (Genesis
12:1).
“The Lord said: If I find in Sodom fifty righteous people within the city, I will forgive the
entire place for their sake” (Genesis 18:26).
“The Lord said: If I find in Sodom” – Rabbi Yudan and Rabbi Yehuda ben Rabbi Simon said
in the name of Rabbi Yehoshua ben Levi: “For [I speak] of God who said: I have forgiven; I
will not bring harm” (Job 34:31). This refers to what is written: “I will forgive [venasati] the
entire place for their sake.” “I will not bring harm [eḥbol]” – [God said:] ‘I will not take
collateral from them, as it is written: “If you take…as collateral [taḥbol]” (Exodus 22:25).
Yet they pile up [ḥovelim] allegations against Me, saying: He does not judge properly.’
“What I do not see [biladai eḥeze]” (Job 34:32) – if something is beyond Me, go and
examine My judgment. If I am mistaken, “you teach me” (Job 34:32). “If I have performed
injustice” (Job 34:32) with the former generations, “I will not continue” (Job 34:32) with the
latter ones.
“I am silent for him with his claims [badav]” (Job 41:4) – [God said to Abraham:] ‘For you
and for the branches [badim] that emerge from you, I will be silent.’ For Abraham, who said:
“Far be it from You to do something like this”; for Moses, who said: “Why, Lord, will Your
wrath be enflamed against your people?” (Exodus 32:11); for Joshua, who said: “Why did
You take this people across…?” (Joshua 7:7); and for David, who said: “Why do You stand
far off, Lord? Why do You hide Yourself in times of trouble?” (Psalms 10:1). “And his
strident speech, and the elegance [ḥin] of his presentation” (Job 41:4) – grace [ḥen] was
granted [to him] for the presentation of his lips, when he asked for mercy for the Sodomites.
“Abraham responded and said: Behold now, I have presumed to speak to my Lord, and I
am dust and ashes” (Genesis 18:27).
“Behold now, I have presumed […and I am dust and ashes]” – he said: ‘Had Amrafel killed
me, would I not be dust now? Had Nimrod burned me, would I not be ashes now?’ The Holy
One blessed be He said to him: ‘By your life, you said: “I am dust and ashes,” by your life, I
will provide atonement to your descendants through them,’ as it is stated: “They shall take
for the impure from the dust of the burning of the purification” (Numbers 19:17), “a pure
man shall gather the ashes of the heifer” (Numbers 19:9).
We learned: What is the procedure for fast days? They take out the ark to the city square and
place burnt ashes upon the ark. Rabbi Yudan bar Menashe and Rabbi Shmuel bar Naḥman,
one of them said: ‘[This was to recall] the merit of Abraham,’ and one said: ‘The merit of
Isaac.’ According to the one who says the merit of Abraham, [he said:] “I am dust and
ashes.” According to the one who says the merit of Isaac: Ashes only. The statement of Rabbi
Yudan is in disagreement with this. As Rabbi Yehuda ben Pazi would proclaim in public and
say: ‘Anyone to whom the public attendant did not come to place ashes on his head, let him
take dirt and place it on his head.’ The statement of Rabbi Yehuda ben Pazi shows that dust is
the same as ashes.
“Perhaps the fifty righteous people will lack five; will You destroy the entire city for the
five? He said: I will not destroy, if I find there forty-five” (Genesis 18:28).
“Perhaps the fifty righteous people will lack five” – Rabbi Ḥiyya bar Abba said: Abraham
sought to go down directly from fifty to five. The Holy One blessed be He said to him: ‘Back
up.’ Rabbi Levi said: This is analogous to a water clock. As long as it is filled with water, the
advocate pleads his case. Sometimes, when the judge wishes him to continue pleading his
case, he says: Add water to it.
“He said: Please, let my Lord not be incensed, and I will speak only this time. Perhaps ten
will be found there. He said: I will not destroy for the ten” (Genesis 18:32).
“He said: Please, let my Lord not be incensed…perhaps ten will be found there” – why ten?
That would constitute an assembly for all of them together.
Another explanation: Why ten? In the generation of the Flood, eight people remained, and it
[judgment] was not deferred for the [rest of the] world due to their merit.
Another explanation: Why ten? It is because he believed that there were ten there: Lot, his
wife, his four daughters, and his four sons-in-law.
Rabbi Yehuda ben Rabbi Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: Here
[regarding Sodom] ten [righteous people were needed to save it], but regarding Jerusalem, it
was even one. That is what it is written: “Wander through the streets of Jerusalem…[if you
will find [timtze’u] a man, if there is a performer of justice, a seeker of faithfulness, I will
forgive it]” (Jeremiah 5:1), and likewise it says: “One for one to find a tally” (Ecclesiastes
7:27). Rabbi Yitzḥak said: How much is the minimum [mitzui] amount for one city? It is even
one. If even one is found in the entire city, justice would be deferred in his merit.
“The Lord went when He concluded to speak to Abraham, and Abraham returned to his
place” (Genesis 18:33).
“The Lord went when He concluded to speak to Abraham” – the judge, as long as the
advocate is pleading his case, he waits. When the advocate becomes silent, the judge stands
up [to leave]. So, “the Lord went when He concluded to speak to Abraham.” An advocate, as
long as the judge shows him a receptive look, he pleads his case. When the judge stands up,
the advocate goes silent. So, “the Lord went when He concluded to speak to Abraham,” and
it is written: “And Abraham returned to his place.” A prosecutor, as long as the advocate is
pleading his case and the judge shows him a receptive look, he waits. When the judge stands,
the advocate goes silent, and the prosecutor goes to implement his mission. So, “the Lord
went” and it is written: “The two angels came to Sodom in the evening” (Genesis 19:1).
Chapter 50
“The two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom;
Lot saw them, and rose to meet them, and he prostrated himself with his face to the
ground” (Genesis 19:1).
“The two angels came to Sodom in the evening…” – “the ḥayot were darting to [ratzo] and
fro like the appearance of a flash” (Ezekiel 1:14). Rabbi Aivu said: Ratzot is not written here,
but rather, ratzo – they had a desire to perform their mission. “Like the appearance of a flash
[habazak]” – Rabbi Yehuda in the name of Rabbi Simon in the name of Rabbi Levi bar Parta:
Like one who scatters [bozek] olive pomace in an oven. Rabbi Ḥiyya bar Abba said: [The
ḥayot moved] as wind drives an [empty] wineskin. The Rabbis say: As wind drives the clouds.
They [the angels] took their leave from Abraham at six hours and arrived in Sodom only in
the evening? The explanation is that they were angels of mercy, and they were tarrying, in the
belief that perhaps He might find some merit for them. When He did not find any merit for
them – “the two angels came to Sodom in the evening.”
“He acts through one, and who can respond to Him? His soul desires and He performs” (Job
23:13) – it is taught: One angel does not perform two missions, and two angels do not
perform one mission. Yet you say: “[The] two [angels came to Sodom]”? The explanation is
that Mikhael gave his tidings and departed, Gavriel was dispatched to overturn Sodom, and
Refael, to rescue Lot.
“The two angels came to Sodom” – here it says “angels,” but elsewhere, it characterizes
them as “people” (Genesis 18:2). The explanation is that there, when the Divine Presence
was over them, they were characterized as “people.” Once the Divine Presence departed
from over them, they assumed the manifestation of angels.
Rabbi Tanḥuma said that Rabbi Levi said: To Abraham, whose power was great, they
appeared in the image of men; to Lot, whose strength was inferior, they appeared in the
image of angels.
Rabbi Ḥanina said: Before they performed their mission, they are characterized as people;
after performing their mission, as angels. Rabbi Tanḥuma said: This is analogous to one who
assumed a position of local government from the king. Until he reached his seat of authority,
he walked about as a commoner. Once he reached the seat of his authority, he walked about
as a nobleman. So, until they performed their mission, they are characterized as people, after
performing their mission, they are characterized as angels.
“To Sodom [sedoma]” – it is taught in the name of Rabbi Neḥemya: Every word that requires
a lamed at the beginning, give it a heh at the end: Sedoma, Se’ira, Mitzraima, Ḥarana. But is
it not written: “The wicked will return to the netherworld [lishola]”? (Psalms 9:18). Rabbi
Abba bar Zavda said: It means to the lowest depths in the netherworld.
“In the evening [ba’erev]” – the evening of Sodom arrived [ba arba]; its sun had set, and its
sentence was sealed.
Rabbi Levi said: The Holy One blessed be He judges the nations of the world only at night,
when they are sleeping, and judges Israel only during the day, when they are engaged in
mitzvot. That is what is written: “He will judge the world in righteousness. [He will
administer fair judgment to the nations]” (Psalms 9:9).
“And Lot was sitting [yoshev]” – yashav is written. It was on that day that they appointed
him the chief justice. There were five major judges in Sodom: Ketz Sheker, Rav Sheker, Rav
Masteidin, Rav Naval, and Klepander. Lot was the chief justice of them all. When he would
tell them things that were agreeable to them, they would say to him: “Gesh hala” (Genesis
19:9) – rise to the top. But when he would tell them things that were disagreeable to them,
they would say to him: “This one came to sojourn, and he sits in judgment?” (Genesis 19:9).
“He said: Behold now my lords; please turn aside to your servant’s house, stay the night,
and wash your feet, and you can awaken early and go on your way. They said: No; rather,
we will spend the night in the street” (Genesis 19:2).
“Lot saw them, and rose to meet them…He said: Behold now my lords; [please turn aside]”
– Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: [Lot was saying:] “Please turn aside” –
even if I am not worthy, diverge from the ordinary practice. Rabbi Huna said: [Lot was
saying:] Take a circuitous route to me, so you will not be seen coming to me.
“To your servant’s house, stay the night, and wash your feet” – Abraham mentioned washing
[feet] before staying the night, but Lot mentioned staying the night before washing [feet]. The
explanation is that Abraham was strict regarding the dirt of idol worship; therefore, he
mentioned washing first. Lot was not strict regarding the dirt of idol worship. But some say
that this, too, he did with virtuous intent, so they would emerge, and they [the people of
Sodom] would see dust on their feet, and they would not say: ‘Where did they stay the night?’