Power of Midrash ~ Intro Class 1: Creation in a different timetable

(1) When God began to create heaven and earth— (2) the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water— (3) God said, “Let there be light”; and there was light. (4) God saw that the light was good, and God separated the light from the darkness. (5) God called the light Day, and the darkness He called Night. And there was evening and there was morning, a first day. (6) God said, “Let there be an expanse in the midst of the water, that it may separate water from water.” (7) God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so. (8) God called the expanse Sky. And there was evening and there was morning, a second day. (9) God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. (10) God called the dry land Earth, and the gathering of waters He called Seas. And God saw that this was good. (11) And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. (12) The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. (13) And there was evening and there was morning, a third day. (14) God said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times—the days and the years; (15) and they serve as lights in the expanse of the sky to shine upon the earth.” And it was so. (16) God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars. (17) And God set them in the expanse of the sky to shine upon the earth, (18) to dominate the day and the night, and to separate light from darkness. And God saw that this was good. (19) And there was evening and there was morning, a fourth day. (20) God said, “Let the waters bring forth swarms of living creatures, and birds that fly above the earth across the expanse of the sky.” (21) God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms, and all the winged birds of every kind. And God saw that this was good. (22) God blessed them, saying, “Be fertile and increase, fill the waters in the seas, and let the birds increase on the earth.” (23) And there was evening and there was morning, a fifth day. (24) God said, “Let the earth bring forth every kind of living creature: cattle, creeping things, and wild beasts of every kind.” And it was so. (25) God made wild beasts of every kind and cattle of every kind, and all kinds of creeping things of the earth. And God saw that this was good. (26) And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (27) And God created man in His image, in the image of God He created him; male and female He created them. (28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.” (29) God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food. (30) And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, [I give] all the green plants for food.” And it was so. (31) And God saw all that He had made, and it was very good. And there was evening and there was morning, the sixth day.

(1) The great Rabbi Hoshaya opened [with the verse ,] "I was an amon to Him and I was a delight to Him every day [always playing in front of Him] (Mishlei/Proverbs 8:30)" Amon means "tutor". Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "tutor," as in (Bamidbar/Num 11:12) “As a wetnurse (omen) carries the suckling child." Amon means "covered," as in (Eichah/Lam 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omen) Hadassah." Amon means "great," as in (Nahum 3:8) "Are you better than No-amon [which dwells in the rivers]?" which the Targum renders as, "Are you better than Alexandria the Great (amon), which dwells between the rivers?" Alternatively, amon means "artisan." The Torah is saying, 'I was the artisan's tool of the Holy One of Blessing.' In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has records and books in order to know how to make rooms and doorways. So too the Holy One of Blessing gazed into the Torah and created the world, and the Torah says, "With the reishit God created [the heavens and the earth]," and reishit only means Torah, as you say "Hashem made me as the beginning of His way, [the first of His works of old]" (Mishlei/Prov 8:22).

(2) Rabbi Yehoshua of Sichnin in the name of Rabbi Levi opened [with the verse (Tehillim/Psalms 111:6),] "The power of His works he told to His people to give to them an inheritance of the nations." Why did the Holy One of Blessing reveal to Yisrael that which was created on the first day, and the second day [and so forth]? Because of the idolaters - so that they will not embitter Yisrael and say to them, "Are you not a nation of thieves?" And Yisrael would reply to them, saying, "Aren't your own lands stolen? Didn't (Devarim 2:23) 'The Caphtorim emerge from Caphtor and destroy [the Aviyim] and settle in their stead?' The entire world belongs to the Holy One of Blessing ; thus, when it pleased Him, He gave it to you, and when it pleased Him, He took it from you and gave it to us." As it is written (Tehillim/Ps 111:6), "[In order] to give them an inheritance of the nations," He told them [Yisrael] all of the generations.

(10) Rabbi Yonah said in the name of Rabbi Levi: Why was the world created with a "bet"? Just as a bet is closed on all sides and open in the front, so you are not permitted to say, "What is beneath? What is above? What came before? What will come after?" Rather from the day the world was created and after. Bar Kappara said: "For ask now of the days past, which were before you [since the day that God created man on the earth, and from one end of heaven to the other, whether there has been any such thing as this great thing is, or has been heard like it?]" (Deuteronomy 4:32). From the moment they were created you may speculate, however you may not speculate on what was before that. "From one end of Heaven to the other" you may speculate and investigate, but you do not speculate and investigate on what was before. Rabbi Yehudah ben Pazzi explained the Creation story according to Bar Kappara. Why was the world created with a "bet"? To teach you there are two worlds: this world and the world-to-come. Another interpretation: Why with a "bet"? Because it is an expression of "blessing." And why not with an "aleph"? Because it is an expression of "cursing." Another interpretation: Why not with an "aleph"? So as not to give an argument to the heretics, who would say 'how could the world endure since it was created with an expression of curse?' Rather, the Holy One of Blessing said: 'behold I create it with an expression of blessing, and hopefully it will endure.' Another interpretation: Why with a "bet"? The bet has two points, one on its top and one behind it, they say to the "bet": 'who created you?' and he points with his point on top, and says: 'the One Above created me'. 'And what is His name?' and he shows with his point of behind, and says 'Hashem is His name.' Said Rabbi Eleazar Bar Chanina in the name of Rabbi Acha: for 26 generations the "aleph" screamed 'injustice!' in front of the throne of the Holy One of Blessing, saying to Him: 'Master of the Universe! I am the first of the letters and You did not create the world with me!' The Holy One of Blessing said to her [the aleph]: the world and all what it contains were only created due to the merit of Torah, as it is written: "Ad-nai set the earth with wisdom [with understanding He established the heaven]" (Mishlei/Prov 3:19). Tomorrow I come to give Torah at Sinai and I am going to open at first instance only with you, as it says Anochi 'I am Ad-nai your God' (Exodus/Shemot 20:2). Rabbi Hoshaya says: Why is its name "aleph"? Because he agrees from the outset [aleph], as it says " the word which He commanded to a thousand [eleph] generations."

Rabbi Shimeon Ben Yehotzadak asked Rabbi Shmuel Bar Nachman: Since I heard that you are a master of agadot, tell me from where was the light created? He answered: [the text] teaches that the Holy One of Blessing enveloped Himself [in it] as [one does with] a cloak, and made the splendor of His glory shine from one end of the world to the other. He told him this agadah in a whisper: he said to him - there is even a full verse [about it] 'He wears light as a cloak' (Ps. 104:2). [Rabbi Shmuel Bar Nachman said] And you are telling this to me in a whisper? This is surprising! He told him: Just as I heard it in a whisper, I'm telling you in a whisper. Said Rabbi Berachia in the name of Rabbi Itzchak: The light was created from the place of the Beit Hamikdash, since it is written 'And behold the glory of the God of Israel comes from the way of the East' (Ezekiel 43:2) and there is no His glory except the Beit Hamikdash, as you say: 'A throne of glory, on high from the beginning, the place of our sanctuary' (Jeremiah 17:12) etc.

Said Rabbi Simon: Light is written five times here, this corresponds to the five books of Torah. 'God said, “Let there be light” - this corresponds to the book of 'in the beginning', in which the Holy One of Blessing occupied Godself and created His world. 'and there was light' - this corresponds to the book of 'and these are the names', in which Israel came from darkness to light. 'God saw that the light was good' corresponds to the book 'and He called' which is full of many laws. 'And God separated the light from the darkness' corresponds to the book 'in a desert' which makes a distinction between those who left Egypt and those who came into the Land. 'And God called the light Day' corresponds to the book of Repetition of the Torah, which is full of many laws. The group of colleagues challenged Rabbi Simon: and wasn't the Book of 'and He called' full of many laws? He answered them: even He repeated things in it.

And God called the light day - Is it not day when there's light? This is surprising! It is taught: the light that was created in the six days of Creation cannot illuminate during the day because it dims the sun, and at night it cannot since it was only created to illuminate during the day. And where is it? It is hidden,and is prepared for the righteous for the Future, as it says "and the light of the moon will be like the light of the sun, and the light of the sun will be seven times like the light of the seven days" (Isaiah 30:26). This is surprising! Seven? Aren't they three (days)? Weren't the luminaries created on the fourth? Rather, it is like a person who says 'such and such way I order for the seven days of my wedding feast.' Rabbi Nechemiah said: these are the seven days of mourning for the righteous Metushelach, that the Holy One of Blessing gave to them light in abundance.

'And God saw that the light was good' - Rabbi Ze'ira the son of Rabbi Abahu explained in Cesarea: from where do we know that we do not say a blessing over the candle before its light is established? From here: and He saw; and He separated. Rabbi Yehudah in the name of Rabbi Simon said: He separated it for Himself. The rabbis say: He separated it for the righteous in the Future. This is similar to a king who had a beautiful meal and separated it for his son. Said Rabbi Berachiah: 'Rabbi Yochanan and Rabbi Shimeon ben Lakish, two great ones of the world, explained this: 'and He separated' is a complete separation. This is similar to a king who had two commanders, one to command during the day and one to command during the night, and the two were disputing with one another, one saying 'I command during the day' and the other saying 'I command during the day.' So the king called the first one and said: 'Ploni, the day will be your charge.' And so to the second and said: 'Ploni, the night will be your charge.' Said Rabbi Yochanan: 'This is what the Holy One of Blessing said to Job: "Have you commanded the morning since your days began, and caused the dawn to know its place?" (Job 38:12) Do you know your place? This is surprising. Said Rabbi Tanchuma: 'I will say its reason: "Fashioner of Light and Creator of Darkness, Maker of Peace" (Isaiah 45:7) From the moment of its creation, He makes peace. 'And God called the light day' - said Rabbi Eleazar: The Holy One of Blessing never unites His name to evil, only to goodness: it is not written 'and God called the light day; and the darkness God called night'; rather, [it is written] 'and the darkness, called night.'

(7) Rabbi Judah bar Simon said: it does not say, ‘It was evening,’ but ‘And it was evening.’ Hence we derive that there was a time-system prior to this. Rabbi Abbahu said: This teaches us that God created worlds and destroyed them, saying, ‘This one pleases me; those did not please me.’ Rabbi Pinhas said, Rabbi Abbahu derives this from the verse, ‘And God saw all that He had made, and behold it was very good’(Genesis 1:31) as if to say, ‘This one pleases me, those others did not please me.’

In the Torah of Rabbi Meir they found written 'and behold it was very good' - as 'and behold death was good'. Rabbi Shmuel Bar Nachman said: I was riding on the shoulder of my elder, and he was going from his city to Kfar Chanan through the way of Beit She'an, and I heard Rabbi Shime'on ben Eleazar sitting and explaining in the name of Rabbi Meir: 'and behold it was very good' - as 'and behold death was good.' Rabbi Chama bar Chanina and Rabbi Yonatan [disagree]. Rabbi Chama bar Chanina said: "it would have been proper that the First Adam did not taste the taste of death - and why was he charged with death? One reason: it is written (Ezekiel 28:13) [Ezekiel 28:12 begins: Son of man, take up a lamentation for the king of Tyre, and say to him: Thus says the Lord GOD: Your seal most accurate, full of wisdom, and perfect in beauty] 'you were in the Garden of Eden' - was Chirom in the Garden of Eden? Impossible! Rather, [Ezekiel/Gd] said to him 'you were the one who caused the one in the Garden to die.'" Rabbi Chia, the son of the son of Rabbi Berachia said in the name of Rabbi Berachia 'you were a covering cherub' (Ezekiel 28:14) ['covering' can also be understood as 'washing away'] you were the one who cause that same cherub to die." Rabbi Yonatan said to him: "if that was so, let [God] decree death to the evil ones only, and let Him not decree death on the righteous. But then the evil ones would not repent over their deceptions, and also so that the evil ones wouldn't say 'the only reason the righteous are alive is that they are accostumed to do mitzvot and good deeds, let us be accostumed to do mitzvot and good deeds - and this doing would not be for its own sake. ...

Rabbi Shime'on ben Eleazar: 'behold it was very good' - and behold sleep is good. And is sleep very good? Impossible! Don't we teach 'wine and sleep of the evil ones are good for them and good for the world'? Rather, it is because of with a little sleep a person is able to stand and work hard for much Torah.

(7) Rav Nachman the son of Shmuel said: “Behold it was very good” - this refers to the good inclination; “And behold it was very good” - this refers to the evil inclination. But, is the evil inclination very good? Impossible! Were it not for the evil inclination, a person would not build, would not marry, would not have children, and would not engage in business. And so Shlomo said (Kohelet/Ecclesiastes 4:4): “(all work comes from) man’s jealousy for his neighbor.”

Rav Huna said: "behold it was very good" (Genesis 1:31). Behold it was very good, this is the quality/function of suffering [present in the world]. And is suffering very good? Impossible! Rather, this means that through its hands, creation comes to the world to come. So Shlomo said: (Proverbs 6:23) 'and the way of life is admonishments and reproof'. You said: 'go and find out what is the way that brings a person to the world to come. I say - this is the quality of punishment.

Rabbi Ze'ira said: "behold it was very good" (Genesis 1:31) this is the Garden of Eden. "AND behold it was very good" this is Gehinom. And is Gehinom very good? Impossible! An allegory: a king had an orchard and put within it workers, and built a treasure-house at its entrance, and said: 'whoever works him/herself appropriately with the work of the orchard can come into the treasure-house, and whoever did not, can not. So too, whoever accustoms him/herself with mitzvot and good deeds, behold this is the Garden of Eden; and whoever does not, behold this is Gehinom.

Rabbi Shmuel Bar Itzchak said: "behold it was very good" (Genesis 1:31) this is an angel of life. "AND behold it was very good" this is the Angel of Death. And is the Angel of Death very good? Impossible! Rather, [an allegory:] a king made a meal and invited the guests and put in front of them a tray filled with all good food, and said: whoever eats and blesses the king will eat and feel good, and whoever eats and does not bless the king, off with his head with a sword. So too, whoever accustoms him/herself with mitzvot and good deeds, behold this is an angel of life; and whoever does not, behold this is the Angel of Death.

Rabbi Shime'on bar Abba said: "behold it was very good" (Genesis 1:31) this is the quality/function of good [present in the world]. "AND behold it was very good" this is the quality/function of punishment [present in the world]. And is punishment very good? Impossible! Rather, [God] who is about to bring punishment, is careful on how He brings it. Rabbi Simon said, in the name of Rabbi Shime'on bar Abba: "all rules [regarding punishment] have been cancelled, the only one that was not cancelled is measure-for-measure. Rav Huna says in the name of Rabbi Yosi: At the beginning of the Creation of the world the Holy One of Blessing saw that by the measure one measures others, s/he will be measured. Therefore the sages said: "and behold it was very good" - this is the good measure.

The rabbis say [the following teaching] in the name of Rabi Chanina bar Idey and Rabbi Pinchas and Rabbi Chilkyah: good is the human being. The letters of one are the letters of the other, particularly about it is written "And God saw all that He had made, and it was very good" (Genesis 1:31). This is the human being.

Rabbi Shime'on Ben Lakish says: "Behold it was good" that is the Heavenly rule; "and behold it was very good"(Genesis 1:31) that is the Roman rule. And is the Roman rule very good? Impossible! Rather, [the Roman rule] takes up the cause of the wronged, as it is written "I made the land, and I created the human on it" (Isaiah 45:12)

And was night and was day, the sixth day (Genesis 1:31) Rabi Yudan said: this is the extra hour that we add from the common time to the holy time, and at that hour the work of creation was finished - that is why it says "the" sixth day. Said Rabi Simon bar Marta: up to here we counted the count of the universe, from here onward we count a different count.