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Then all they that had been divided and dwelt upon the earth gathered together there- Gen, ii' after, and dwelt together; and they set forth from the East and found a plain in the land of Babylon: and there they dwelt, and they said every man to his neighbour: Behold, it will come to pass that we shall be scattered every man from his brother, and in the latter days we shall be fighting one against another. Now, therefore, come and let us build for ourselves a tower, the head whereof shall reach unto heaven, and we shall make us a name and a renown upon the earth.

It is written, Gen. i. 11: “And the Lord said, Let the earth bring forth germination; (let there be) grass yielding seed.” (If here the word IHI, Yehi, “let there be,” be inserted, they make nine words.) ‘This is that which is written: “And humble your bodies in the ninth of the month at even.” (This is to be understood concerning that time concerning which we have spoken above, because then the Lord is to be sought out.)

(But therein is represented to us) the superior I, Yod (that is, the mark of supernal mercy, which is that most holy Ancient One, as the correct Mantuan Codex shows in a marginal note), and the inferior I, Yod (that is, the mark of inferior mercy, which is Microprosopus with the influence which he hath from Macroprosopus, which two II, Yods, are also represented in that passage, Gen. ii. 7): VIITzR IHVH, Vayeyetsir, Yod, He, Vau, He, and Tetragrammaton formed (the supernal) I, Yod, (and the inferior I, Yod).

(For) it is written, Gen. ii. 8: “And the Tetragrammaton Elohim planted.” (Whereby is understood) that H, He, which is between the two II, Yods, of the word IHI, Yehi, which in the supernals is) the position of the nose of the more Ancient One over the Microprosopus (concerning which see further in the “Idra Rabba,” § 175). (For this) existeth not without the spirit.

(Again it is said) Gen. i. 12: “And the earth brought forth germination.” When? When the name is planted therein (that is, when Microprosopus receiveth his proper conformation, according to the requisite numbers—248 of the members, and 365 of the veins.)

(It is written, Gen. i. 12): “And the earth brought forth germination, the herb yielding seed after its kind; and the tree bearing fruit, whose seed is therein, according to its kind.”

Those nine (paths of Microprosopus) are evolved from the perfect name (that is, from the understanding or mother, in whom they were conceived; for unto her pertaineth the name IHVH, which is Tetragrammaton expressed and Elohim hidden, which form the nine in power). And thence are they planted into the perfect name, like as it is written, Gen. ii. 8: “And IHVH ALHIM planted” (that is, these nine letters of the perfect masculine and feminine name, so that they may be a garden—that is, Microprosopus in action).

It is written, Gen. i. 20: “Let the waters bring forth the reptile of a living soul” (ChIH, Chiah, living creature, is to be here noted). (To this section belongs the annotation which is placed at the end of this chapter; which see.)

(So also it is written, Gen. i. 26): “And Elohim said, Let us make man.” (Where) it is not written HADM, Ha-Adam, “this man;” but Adam, man, simply, in antithesis of the Higher One who hath been made in the perfect name.

Like as it is written, Gen. iv. 1: “And she conceived and brought forth ATh QIN, Ath Qain, Cain, (that is) the nucleus QINA, Qaina, of the abode of evil spirits, and turbulence, and evil occurrences.” (See further in the “Treatise of the Revolutions of the Soul.”)

I, Yod, is male (namely, the father); H, He, is female (namely, the mother); V, Vau (however, is androgynous, like as) it is written, Gen. v. 2: “Male and female created He them, and blessed them, and called their name Adam.”

ANNOTATION. (Belonging to § 19, foregoing.) 1. Another explanation. “Let waters bring forth abundantly.” In this place, in the Chaldee paraphrase, it is said IRChShVN, which hath a general meaning of movement. As if it should be said: “When his lips, by moving themselves and murmuring, produced the words, like a prayer from a righteous heart and pure mind, the water produced the living soul.” (The meaning is concerning the act of generating life.) 2. And when a man wisheth to utter his prayers rightly before his Lord, and his lips move themselves in this manner, (his invocations) rising upward from him, for the purpose of magnifying the majesty of his Lord unto the place of abundance of the water where the depth of that fountain riseth and floweth forth (that is, understanding emanating from wisdom); then (that fountain floweth forth plentifully, and) spreadeth abroad so as to send down the influx from the Highest, downwards from that place of abundance of water, into the paths singly and conjointly, even unto the last path; in order that her bountiful grace may be derived into all from the highest downwards. 3. Then indeed is such a man held to intertwine the connecting links of (them) all, namely, those connecting links of true and righteous meditation; and all his petitions shall come to pass, whether his petition be made in a place of worship, whether in private prayer. 4. But the petition which a man wisheth to make unto his Lord can ordinarily be propounded in nine ways. 5. Either (1) by the alphabet, or (2) by commemorating the attributes of the most holy and blessed God, merciful and gracious, &c. (according to the passage in Exodus xxxiv. 6, &c.); or (3) by the venerable names of the most holy and blessed God; such are these: AHIH, Eheieh (in respect of the Crown), and IH, Yah (in respect of the Wisdom); IHV, Yod He Vau (in respect of the Understanding); AL, El (in respect of the Majesty); ALHIM, Elohim (in respect of the Severity); IHVH, Yod He Vau He (in respect of the Beauty); TzBAVTh, Tzabaoth (in respect of the Victory and the Glory); ShDI, Shaddai (in respect of the Foundation); and ADNI, Adonaï (in respect of the Kingdom). Or (4) by the ten Sephiroth or numerations, which are: MLKVTh, Malkuth, the Kingdom; ISVD, Yesod, the Foundation; HVD, Hod, the Glory; NTzCh, Netzach, the Victory; ThPARTh, Tiphereth, the Beauty; GBVRH, Geburah, the Severity; ChSD, Chesed, the Benignity; BINH, Binah, the Understanding; ChKMH, Chokhmah, the Wisdom; and KThR, Kether, the Crown. Or (5) by the commemoration of just men, such as are patriarchs, prophets, and kings. Or (6) by those canticles and psalms wherein is the true Qabalah. And (7), above all these, if any one should know how to declare the conformations of his Lord, according as it is honourable to do. Or (8) if he may know how to ascend from that which is below to that which is above. Or (9) those who know also how to derive the influx from the highest downward. And in all these nine ways there is need of very great concentration of attention; because if he doeth not that, it is written concerning him, 1 Sam. ii. 30: “And they that despise Me shall be lightly esteemed.” 6. Hereto also pertaineth the meditation of the word Amen, AMN! which in itself containeth the two names, IHVH, ADNI, Yod He Vau He Adonaï (the numeration of the former alone, and of these two together yielding the same, 91); of which the one concealeth its goodness and benediction in that treasury which is called HIKL, Ha-yekal, the palace. (Which word by equality of numeration is the same as ADNI, Adonaï; but this name is said to be the palace of Tetragrammaton, because, in the first place it is pronounced by its aid; also, in the second place, it is mingled with it alternately, letter by letter, in this way—IAHDVNHI.) 7. And this is pointed out in that saying, Hab. ii. 20: “But the Lord is in His holy temple; let all the earth keep silence before Him.” (HIKL, Ha-yekal, “the temple, or palace;” HS, Hes, “keep silence;” and ADNI, Adonai, “Lord;” all have the same numeration—namely, 65.) 8. For which reason our wise men of pious memory have said mystically, that every good thing of a man is in his house; according to that which is written, Num. xii. 7: “He is faithful in all Mine house.” Which is the same as if it were said “in all which is with Me.” 9. But if any man attentively meditateth on the nine divisions of these forms (see § 5, ante), like as it is meet to do; that man is one who honoureth the Name of his Lord, even the Holy Name. And hereunto belongeth that which is written, 1 Sam. ii. 30: “Since those who honour Me will I honour; and they that despise Me shall be lightly esteemed.” I will honour him in this world, that I may preserve him, and provide him with all things of which he hath need, in order that all nations of the earth may see that the Name of the Lord is called upon by him; and that they may fear him. And in the world to come he shall be found worthy to stand in the tabernacle of the righteous. 10. Wherefore such an one seeketh nothing of which he hath need, because he is kept under the special providence of his Lord, and can meditate concerning Him, as it is right to do. 11. But what is to be understood by that passage—“And they that despise Me shall be lightly esteemed?” Such an one is that man who can neither institute the union of the Holy Name, nor bind together the links of truth, nor derive the supernals into the position required, nor honour the Name of his Lord. Better were it for that man had he never been created, and much more for that man who doth not attentively meditate when he saith Amen! 12. For which reason, concerning that man especially who moveth his lips (in prayer), with a pure heart (meditating) on those purifying waters, in that passage expressly and clearly written, Gen. i. 26: “And the Elohim said, Let us make man.” As if it were said concerning such a man who knew how to unite image and likeness, as it is right: “And they shall have dominion over the fish of the sea,” &c. Hereunto is the annotation.

In Gen. i. 24 it is written: “The earth brought forth the living creature after its kind, cattle and reptile,” &c. Hereunto belongeth that which is written, Ps. xxxv. 7: “O Lord, thou shalt preserve both man and beast.”

(Therefore in the letter IVD, Yod, and in the name IHI are hidden two males and two females, which is symbolized in that saying, Gen. vi. 2: “And the sons of the Elohim beheld (the plural in its least form denoteth two) the daughters of men” (and this also). This explaineth on this account that which is written, Josh. ii. 1: “Two men as spies, saying” (hence is revealed the mystery of the two men). But how (is it proved that two females are understood) by the words, “Daughters of men?” Because it is written, 1 Kings iii. 16: “Then came there two women unto the king.”

The Most Ancient One is expanded into Microprosopus (or the Crown into the Beauty), and adhereth (unto it, so that it may receive increase. If) it be not perfectly expanded (so that Microprosopus as it were existeth by himself, but instead is retained in his mother’s womb) the mouth speaking great things moveth in that place (that Microprosopus, so that he may be fully born), and he is crowned with the lesser crowns under the five divisions of the waters. (That is, Microprosopus receiveth the influx of the five benignities, which are called “crowns,” because they descend from the crown, or Macroprosopus; but “lesser crowns,” because they take their rise from benignity in the Microprosopic path; and they are called the five divisions of the waters, because the water belongeth unto the benignity, and in this verse, Gen. i. 6, 7, the word MIM, Meim, waters, filleth the fifth place).

Like as it is written, Num. xix. 17: “And shall pour upon him living waters in a vessel.” (But the life looketh towards the mother; and it) is (understood to be that path which is called) ALHIM ChIIM, Elohim Chiim, “the Elohim of life;” and the king of the universe (that is, the understanding. Whereunto belong also the following sayings:—) Ps. cxvi. v. 9: “I will walk before the Lord in the lands of life.” Also 1 Sam. 29: “And the soul of my Lord shall be bound in the quiver of life.” Also Gen. ii. 9: “And the tree of life in the midst of the garden.” (All these, I say, refer unto the understanding, from which the six members receive the influx. And to it also pertain the following names, namely, the name) IH, Yah (whensoever it is written in full with A in this manner:) IVD HA, Yod Ha (and containeth the number of the numeral powers of the letters of the Tetragrammaton, namely, 26; unto which also is referred that form of the name belonging unto the intelligence), AHII, Eheii (where in the place of the final He, Yod is put, as in a former instance. (See Chap. I. § 32.)

Between the waters and the waters. (Since there are the superior) perfect waters, and (those which are in Microprosopus) imperfect waters (or those mingled with severities; because in another manner it is said) perfect compassion, imperfect compassion. (Now followeth a mystical explanation of Gen. vi. 3.)

“There were giants in the earth,” Gen. vi. 4. (If this word HIV, Hayu, is considered, which also is a form of the often varied name, it taketh its rise from the kingdom.) This is that which is written, Gen. ii. 10: “And thence is it divided, and is in four heads.” (Where is understood the end of that emanation which the separated universe followeth. Nevertheless) from the place where the body is divided, they are called those trees (or, as the Mantuan Codex correcteth the passage: Where the garden is divided, and the seven inferior emanations are understood; where then it divideth the universe into the inferior worlds and provideth a habitation for the shells or spirits of matter). Hence it is written: “And from hence is it divided.”

“There were giants in the earth,” Gen. vi. 4. (If this word HIV, Hayu, is considered, which also is a form of the often varied name, it taketh its rise from the kingdom.) This is that which is written, Gen. ii. 10: “And thence is it divided, and is in four heads.” (Where is understood the end of that emanation which the separated universe followeth. Nevertheless) from the place where the body is divided, they are called those trees (or, as the Mantuan Codex correcteth the passage: Where the garden is divided, and the seven inferior emanations are understood; where then it divideth the universe into the inferior worlds and provideth a habitation for the shells or spirits of matter). Hence it is written: “And from hence is it divided.”

(But concerning Metatron) it is written, Gen. v. 22: “And Enoch walked with the Elohim” (because out of Enoch, Metatron is formed). And it is written, Prov. xxii. 6: “Enoch hath been made into a boy, according to his path.” (That is, “hath been changed into”) the boy (namely, Metatron, who is spoken of under his name NOR, Nour, which meaneth a “boy”).

(Further on it is written), Gen. vi. 1: “And it came to pass when man began to multiply upon the face of the earth.” (Where by these words) ADM, Adam, began to multiply (there is understood Daath, or the knowledge, the soul of the beautiful path, to which Moses is referred; which sendeth down many lights into the bride, the earth, when the spouse ascendeth thither). This is that which is written (ibid. 3): BShGM, Beshegam, “in that also, he is flesh” (which word Beshegam, “in that also,” by equality of numeration equalleth MShH, Moses) Adam (namely) the supernal (Daath, or knowledge). And it is written: “Upon the face of the earth” (which face of the earth is this, that the highest representation of the queen is the understanding, the mother, unto whose gates Moses ascended).

(Concerning this face, it is written) Exod. xxxiv. 29: “And Moses knew not that the skin of his face shone” (where by the face the mother is understood; by the skin, the queen.) This is that which is said, Gen. iii. 21: “Tunics of skin” (because by itself the kingdom is wanting in light).

HE manifested the Arcanum, and commencing, said, Gen. xxxvi. 29: “And those are the kings which reigned in the land of Edom before that a king could rule over the children of Israel.”

That is the same thing which is said, Gen. xxxvi. 29: “And these are the kings which reigned in the land of Edom, before that there reigned a king over the children of Israel.” The first king in respect of the children of Israel (by the children of Israel are understood the paths of the restored world) is the first.

This is that which is written, Gen. xxiii. 16: “Four hundred shekels of silver, current money with the merchant.”

This is that same thing which is written: “And a river went forth out of Eden” (Gen. ii. 7). But for what reason? Because the membrane is (then) opened, neither doth it (completely) enshroud the brain.

This is what is written, Gen. xlix. 22: “Joseph is the son of a fruitful bough; the son of a fruitful bough above Ayin.” Why “the son of a fruitful bough above Ayin?” As though to imply, “because of that eye which beheld him.”

Like as it is written, Gen. xxii. 16: “By Myself have I sworn, saith Tetragrammaton.” (Understand) that this is said concerning Microprosopus.

Also it is written, Gen. xlviii. 20: “In thee shall Israel bless.” That is, the superior Israel.

This is intimated in those words, Gen. xxxvi. 31: “And these are the kings which have reigned in ADVM, Edom.” In the land of Edom; that is, in the place wherein all judgments exist.

Excepting that one concerning whom it is written, Gen. xxxvi. 39: “And the name of his wife was Mehetabel, the daughter of Matred, the daughter of Mezahab.”

And therefore is this brain expanded, and it shineth (or proceedeth) in thirty-two paths. The same is that which is written, Gen. ii. 7: “And a river went forth out of Eden.”

Because it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” But the word ShChTh, Shachith, denoted perdition brought about by burning, kindled fire.

And when that GBVRH, Geburah, Strength, commenceth (to be manifested), all the severities radiate thence, and are sharpened, until they descend in the form of a swift-whirling fire-flaming sword (Gen. iii. 24.)

It is written, Gen. xix. 13: “For we will destroy this place.” Also it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” And again, Gen. xix. 24: “Tetragrammaton rained upon Sodom and Gomorrha.”

It is written, Gen. xix. 13: “For we will destroy this place.” Also it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” And again, Gen. xix. 24: “Tetragrammaton rained upon Sodom and Gomorrha.”

It is written, Gen. xix. 13: “For we will destroy this place.” Also it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” And again, Gen. xix. 24: “Tetragrammaton rained upon Sodom and Gomorrha.”

But because this is said, Gen. xix. 24: “From Tetragrammaton out of heaven,” it is said concerning Zauir Anpin, Microprosopus.

For wheresoever any name is repeated twice over, a distinction is made (between them), as when it is said, Gen. xxii. 11, “Abraham, Abraham;” also, Gen. xlvi. 2, “Jacob, Jacob;” also, 1 Sam. iii. 10, “Samuel, Samuel;” where, by the Psig accent, these pairs of names are distinguished; excepting that place, Exod. iii. 4, “Moses, Moses,” where no accent interveneth.

For wheresoever any name is repeated twice over, a distinction is made (between them), as when it is said, Gen. xxii. 11, “Abraham, Abraham;” also, Gen. xlvi. 2, “Jacob, Jacob;” also, 1 Sam. iii. 10, “Samuel, Samuel;” where, by the Psig accent, these pairs of names are distinguished; excepting that place, Exod. iii. 4, “Moses, Moses,” where no accent interveneth.

For what reason? “Abraham, Abraham,” Gen. xxii. 11 (herein therefore is an accent introduced because that) the latter (of these two names) denoteth that which is perfect, but the former that which is not as yet perfect; for at this time he is perfected with ten temptations, and therefore is the (Psiq) accent interpolated, for at this time he can hardly be said to be the same man as he was before.

(When it is said) “Jacob, Jacob” (Gen. xlvi. 2), the latter denoteth that which is perfect, the former that which is not as yet perfect; for now the messenger had come to him from his son Joseph, and over him was the Schechinah at rest.

Therefore is it written, Gen. viii. 12: “And Tetragrammaton smelled a sweet savour.” For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence (namely, the forehead).

When it is said, Gen. ii. 8: “And Tetragrammaton Elohim planted,” &c., the name is given in full, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurreth the full name is expressed.

“But what is it which is analogous unto him? The Holy Name; because it is written, Gen. ii. 7: ‘And IHVH ALHIM, Tetragrammaton Elohim, created ADM, Adam, Man,’ with the full Name, which is IHVH ALHIM, analogous to him (Adam), seeing that IHVH, Tetragrammaton, denoteth the masculine, and ALHIM, Elohim, the feminine.

Also it is written, Gen. ii. 7: “VIITzR IHVH ALHIM ATh HADM, Va-Yeyetzer Tetragrammaton Elohim Ath Ha-Adam. And Tetragrammaton Elohim formed the substance of man, completed (him) formation by formation from the most ethereal (portion) of the refined (element of) earth (otherwise formation within formation from the best, &c.)

This is that which is written: “Walk before Me and be thou perfect; really and truly perfect, Gen. xvii. 1.

This is that which is written, Gen. xxxvi.: “And these are the kings which reigned in the land of Edom;” which is the place where all the judgments are found, and they are the constitutions of the Woman.

But, and if thou sayest: “That if it be thus that all are judgments, wherefore is it written, Gen. xxxvi. 37: ‘And Saul of Rechoboth by the waters reigned in his stead,’ for this man truly doth not appear (to symbolize) a judgment?”

And when He wisheth to separate them He causeth an ecstasy (or trance, cf. Gen. ii. 21) to fall upon Microprosopus, and separateth the Woman from His back.

This is that which is said, Gen. ii. xxi.: “And Tetragrammaton Elohim caused a deep sleep to fall upon Adam, and he slept.”

Whence it is written: “And Adam knew Eve his wife” (Gen. iv. 1). And she conceived and brought forth QIN, Qain, and said: “I have acquired a man with Tetragrammaton.”

We have learned this which is written, Gen. vi. 2: “And the sons of the Elohim beheld the daughters of Adam.” These (sons of the Elohim) are they who were withdrawn, and who fell into the mouth of the Great Abyss.

It is written, Gen. vi. 6: “And it repented Tetragrammaton that He had formed Adam in the earth;” i.e., for the restriction of the Supernal Adam, who is not in the earth.

Also it is written, Gen. vi. 8: “And Noah found grace in the eyes of Tetragrammaton.”

Like as it is written, Gen. xxvii. 27: “And Elohim shall give thee from the dew of heaven.”

This is that which standeth written, Gen. ii. 9: “And a river went out of Eden to water the garden,” &c.

As it is written, Gen. ii. 9: “And a river went forth out of Eden to water the garden.”

And therefore is it written, Gen. ii. 10: “And a river went forth out of Eden”—i.e., properly speaking, it continually goeth forth and never faileth.

Thus is it written, Gen. xxxvi. 31: “And those are the kings who reigned in the land of Edom.” And also it is written thus, Ps. xlviii. 4: “Since, lo! the kings assembled, they passed away together.”

This is that which is written, Gen. xxxvi. 39: “And Hadar reigned in his stead, and the name of his city was Pau, and the name of his wife was Mehetabel, the daughter of Matred, the daughter of Mizaheb.”

This is the same which is said, Exod. xvi. 4: “Behold I rain upon you bread from heaven.” And also that passage where it is thus written, Gen. xxvii. 28: “And the Elohim shall give unto thee of the dew of heaven.”

But also truly and rightly have the Companions decided concerning that saying where it is written, Gen. xxix. 12: “And Jacob declared unto Rachel that he was her father's brother, and that he was Rebekah's son.”

Hence it is written, Gen. viii. 21: “And IHVH smelled a sweet savour.” It is not written (He smelled) the odour of the sacrifice. What is “sweet” save “rest?” Assuredly the spirit at rest is the mitigation of the Lords of Judgment.

And then all things exist in benediction, and thence Israel the patriarch (i.e., Jacob) took his blessing. And the symbol of this is to be found in these words, Gen. xlviii. 20: “BK, with the twenty-two shall Israel bless.” (The real translation of BK is “in thee,” but the numerical value of BK is twenty-two; hence the symbolism here rendered.)

And therefore it is said, Gen. ii. 3: “Tetragrammaton blessed the seventh day and hallowed it.” For then all things are found (to exist) in the one perfect Body, for MTRVNIThA, Matronitha, the Mother (i.e., the Inferior Mother) is joined unto the King, and is found to form the one Body with Him.

Now Moses the prophet said that God planted Paradise in Eden and placed Adam there (Gen. ii. 8).

Now Eden is the Holy Church, and the Church is the compassion of God, which He was about to extend to the children of men. For God, according to His foreknowledge, knew what Satan had devised against Adam, and therefore He set Adam beforehand in the bosom of His compassion, even as the blessed David singeth concerning Him in the Psalm (xc), saying, “ Lord, Thou hast been an abiding place for us throughout all generations,’ that is to say, ‘Thou hast made us to have our abiding place in Thy compassion.” And, when entreating God on behalf of the redemption of the children of men, David said, ‘‘ Remember Thy Church, which Thou didst acquire in olden time” (Ps. Ixxiv. 2), that is to say, ‘‘ [Remember] Thy compassion, which Thou art about to spread over our feeble race.”” Eden is the Holy Church, and the Paradise which was in it is the land of rest, and the inheritance of life, which God hath prepared for all the holy children of men. And because Adam was priest, and king, and prophet, God brought him into Paradise that he might minister in Eden, the Holy Church, even as the blessed man Moses testifieth concerning him, saying, “‘ That he might serve God by means of priestly ministration with praise, and that he might keep that commandment which had been entrusted to him by the compassion of God” (Gen. ii. 15, I6 °). And God made Adam and Eve to dwell in Paradise. True is this word, and it proclaimeth the truth: That Tree of Life which was in the midst of Paradise prefigured the Redeeming Cross, which is the veritable Tree of Life, and this it was that was fixed in the middle of the earth.

And when Abraham was eighty-six years old Ishmael was born to him by Haghar, the Egyptian woman, whom Pharaoh had given to Sara as a handmaiden. Now Sara was the sister of Abraham on the father’s side, because Terah took two women to wife. When YAawnit, the mother of Abraham, died, Terah took to wife a woman whose name was “ Naharyath’”’ (or Shalmath, or Tona, or Tahdif), and of her Sara was born. It was because of this [fact] that Abraham said, ‘“‘ She is my sister, the daughter of my father, but not the daughter of my mother” (Gen. xx. '2,°5):

How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?,” was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]

Who disagrees? Rebbi Ḥanina the Colleague of the Rabbis asked: Just as you say in the evening that it is night if three stars are visible even though the sun is in the middle of the sky it is night, so you must say the same thing in the morning. Rebbi Abba said: It is written (Gen. 19:23): “The sun went out over the earth and Lot came to Zoar.” And it is written (Lev. 22:7): “The sun will come and he shall be pure.” He brackets going out and coming. Since coming means that it is hidden from the creatures so also its coming out when it will be ascertained by the creatures. Rebbi Abba said, it is written (Gen. 44:3): “In the morning it was light.” The Torah called the light morning. Rebbi Ismael stated: (Ex. 12:10) “In the morning, in the morning,” to give a domain to the very early morning.

Who disagrees? Rebbi Ḥanina the Colleague of the Rabbis asked: Just as you say in the evening that it is night if three stars are visible even though the sun is in the middle of the sky it is night, so you must say the same thing in the morning. Rebbi Abba said: It is written (Gen. 19:23): “The sun went out over the earth and Lot came to Zoar.” And it is written (Lev. 22:7): “The sun will come and he shall be pure.” He brackets going out and coming. Since coming means that it is hidden from the creatures so also its coming out when it will be ascertained by the creatures. Rebbi Abba said, it is written (Gen. 44:3): “In the morning it was light.” The Torah called the light morning. Rebbi Ismael stated: (Ex. 12:10) “In the morning, in the morning,” to give a domain to the very early morning.

Rebbi Ḥinnena said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise four mil. From where do we know that from the first rays of light in the East until sunrise there are four mil? Since it is written (Gen. 19:15) “about when the morning came etc.” And it is written (v. 23) “the sun rose over the land and Lot arrived at Zoär.” From Sodom to Zoär there are four mil. It is farther than that. Rebbi Zeïra said: the angel was flattening the road before them. And from where do we know that from the appearance of “the morning hind” until the first rays of light at the East there are four mil? “About when”, “when”, compares one thing to another.

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

Rebbi Yoḥanan and Rebbi Simeon ben Laqish. Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes. And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”

Rebbi Yoḥanan and Rebbi Simeon ben Laqish. Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes. And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”

Rebbi Yoḥanan and Rebbi Simeon ben Laqish. Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes. And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”

Bar Qappara said: He who calls Abraham Abram transgresses a positive commandment. Rebbi Levi said, a positive and a negative commandment. (Gen. 17:4) “Your name shall not in the future be called Abram”, that is the negative commandment, “But your name shall be Abraham”, that is the positive commandment. They objected: But the Men of the Great Assembly called him Abram, (Neh. 9:7) “You are, o Eternal, the God Who selected Abram”. There is a difference, while he was still Abram You selected him.

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

When Rebbi Simon bar Zevid died, Rebbi Illai ascended and eulogized him: Four things are used in the world and if they are lost, they have replacement, (Job 28:1,2) “But silver has a source, and a place is where gold is refined; iron is taken from dust, and stone is smelted into copper.” Those, if they are lost, have replacement. But a scholar who died, who can bring us his replacement, who can bring us his substitute? (Job 28:12,21) “Wisdom, where can it be found, where is the place of understanding? It is hidden from the eyes of all living!” Rebbi Levi said: If the brothers of Joseph lost their spirit because they found something, as it is written (Gen. 42:28) “they lost their spirit”, we, who lost Rebbi Simon bar Zevid, so much more!

It is stated: One removes himself four cubits from excrement and urine of a toddler who can eat grain the volume of an olive, but if he cannot yet eat grain the volume of an olive one does not need to remove himself four cubits either from his excrement or from his urine. They asked before Rebbi Abbahu: Why does one separate himself from his excrement and urine? He said to them, because his thoughts are evil. They said to him: But is not he too young? He said to them, is it not written (Gen. 8:21): “For the inclination of man’s heart is evil from his youth?” Rebbi Yudan said, it is written “from his awakening”, from the moment that the awakes and enters the world.

Rebbi Joshua ben Levi said: They learned prayers from the patriarchs. Morning prayer from our father Abraham (Gen. 19:27): “Abraham got up early to the place where he had stood there in the presence of the Eternal.” Standing means praying, as it says (Ps. 106:30) “Phineas stood and prayed.” Minḥah prayers from our father Isaac. (Gen. 24:63) “Isaac went out to speak on the field.” Speaking means praying, as it says (Ps. 102:1) “A prayer of the deprived one when he faints and pours out his speech before the Eternal.” Evening prayer from our father Jacob. (Gen. 28:11) “He entreated at the Place.” Entreaty means prayer, as it is said (Jer. 27:18) “Please, let them entreat the Eternal of hosts.” And it says (Jer. 7:16): “Do not lift for them (your voice in) a cry and do not entreat me.”

Rebbi Joshua ben Levi said: They learned prayers from the patriarchs. Morning prayer from our father Abraham (Gen. 19:27): “Abraham got up early to the place where he had stood there in the presence of the Eternal.” Standing means praying, as it says (Ps. 106:30) “Phineas stood and prayed.” Minḥah prayers from our father Isaac. (Gen. 24:63) “Isaac went out to speak on the field.” Speaking means praying, as it says (Ps. 102:1) “A prayer of the deprived one when he faints and pours out his speech before the Eternal.” Evening prayer from our father Jacob. (Gen. 28:11) “He entreated at the Place.” Entreaty means prayer, as it is said (Jer. 27:18) “Please, let them entreat the Eternal of hosts.” And it says (Jer. 7:16): “Do not lift for them (your voice in) a cry and do not entreat me.”

Rebbi Joshua ben Levi said: They learned prayers from the patriarchs. Morning prayer from our father Abraham (Gen. 19:27): “Abraham got up early to the place where he had stood there in the presence of the Eternal.” Standing means praying, as it says (Ps. 106:30) “Phineas stood and prayed.” Minḥah prayers from our father Isaac. (Gen. 24:63) “Isaac went out to speak on the field.” Speaking means praying, as it says (Ps. 102:1) “A prayer of the deprived one when he faints and pours out his speech before the Eternal.” Evening prayer from our father Jacob. (Gen. 28:11) “He entreated at the Place.” Entreaty means prayer, as it is said (Jer. 27:18) “Please, let them entreat the Eternal of hosts.” And it says (Jer. 7:16): “Do not lift for them (your voice in) a cry and do not entreat me.”

Rebbi Yehudah learned from words of the Torah, since Rebbi Ismael stated: (Ex. 16:21) “The sun was hot and it melted,” four hours into the day. You say four hours or should it be six hours? When it says (Gen. 18:1): “In the heat of the day”, that means at six hours. Therefore, how can I interpret: “The sun was hot and it melted,” four hours into the day! You derive it from (Ex. 17:21): “In the morning,” (Num. 28:4) “in the morning.” Since the first “morning” meant “four hours”, “morning” mentioned there also means “four hours.” At four hours the sun is warm and the shadow is cool. At six hours both sun and shadow are hot. Rebbi Tanḥuma said (Gen. 18:1): “In the heat of the day”, at an hour when there is no shadow for any creature.

Rebbi Yehudah learned from words of the Torah, since Rebbi Ismael stated: (Ex. 16:21) “The sun was hot and it melted,” four hours into the day. You say four hours or should it be six hours? When it says (Gen. 18:1): “In the heat of the day”, that means at six hours. Therefore, how can I interpret: “The sun was hot and it melted,” four hours into the day! You derive it from (Ex. 17:21): “In the morning,” (Num. 28:4) “in the morning.” Since the first “morning” meant “four hours”, “morning” mentioned there also means “four hours.” At four hours the sun is warm and the shadow is cool. At six hours both sun and shadow are hot. Rebbi Tanḥuma said (Gen. 18:1): “In the heat of the day”, at an hour when there is no shadow for any creature.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

Rebbi Ḥanina in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that (Gen. 23:13) “Behold, the Eternal was standing over him” is not counted. If somebody will tell you that there are seventeen, tell him that (Gen. 48:16) “My name should be called over them, as well the names of my fathers Abraham and Isaac” is counted.

Rebbi Ḥanina in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that (Gen. 23:13) “Behold, the Eternal was standing over him” is not counted. If somebody will tell you that there are seventeen, tell him that (Gen. 48:16) “My name should be called over them, as well the names of my fathers Abraham and Isaac” is counted.

Rebbi Jacob from Kefar Ḥanan in the name of Resh Laqish: When Abraham their forefather did My will, I swore to him that dew will never move away from his descendants forever; what is the reason? (Ps. 110:3) “You have the dew of your youth.” And it is written after that (Ps. 110:4) “The Eternal swore and He will not change His intention.” Rebbi Judah ben Pazi said, by a will I gave it to Abraham, as a gift I gave it to him. (Gen. 27:28) “God may give you from the dew of heaven.” Rebbi Samuel ben Naḥmani said, when Israel sin and do evil the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and the rains come. But dew does not descend by the merit of any creature, what is the reason? (Micah 5:6) “Like dew from the Eternal, like light showers on grass, that do not listen to anybody nor wait for humans.”

HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny until good deeds will permit him. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master, my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise.

From where that “congregation” means ten people? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

Fire and hybrids were not created in the six days of Creation but they were in the Divine plan of the six days of Creation. Hybrids (Gen.36:24): “These are the sons of Ẓiv‘on, Ayyah and Anah. He is the Anah who invented the yemim in the prairie.” What is yemim? Rebbi Yehudah ben Simon said ἡμίονος (“Half she-ass, mule”) and the rabbis say ἥμισυς (“half”), half horse and half donkey. These are its signs: Rebbi Jonah says, if it has small ears, its mother is a horse and its father a donkey. If they are large, its mother is a donkey and its father a horse. Rebbi Mana ordered those of the patriarch’s estate: If you want to buy a mule, you should buy one with small ears whose mother is a horse and whose father is a donkey.

R. Levi in the name of Bar Nazira: Thirty-six hours did Man enjoy the light that was created on the First Day of Creation, twelve on Friday, twelve in the night of Sabbath, and twelve during the day of Sabbath; in this light Adam saw from one end of the world to the other. In this unending light, the entire Creation started singing God’s praise as it is said (Job 37:2), “All under the heavens sing to Him, His light is on the corners of the world.” When the Sabbath ended, darkness came. Adam was afraid that this was what was said (Gen. 3:15): “You will crush its head and it will crush your heel;” certainly it will crush me, so he said (Ps.139:11), “But the darkness will crush me.” R. Levi said: At this moment the Holy One, praised be He, let him find two flintstones that he knocked against each other and made fire; that is what is said (Ps. 139:11), “Now the night is light for me,” and he praised the Creator of the illuminating fire. Samuel says: Therefore we give praise for the [man-made] fire at the end of Sabbath because that was the time of its first production.

“Also, one does not recite the benediction over a lamp unless one has profited from its light.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left, it made peace between them.

“Also, one does not recite the benediction over a lamp unless one has profited from its light.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left, it made peace between them.