Rabbinic Sources for Zohar Course with Daniel Matt, Third Series

§ Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said before the Holy One, Blessed be He: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. God therefore said to her, i.e., the moon: If so, go and diminish yourself.

See Zohar, Pritzker Edition, Vol. 1, 152-3

Before the world was created, the Holy One, blessed be He, with His Name alone existed, and the thought arose in Him to create the world. He began to trace (the foundations of) the world before Himself, but it would not stand. They told a parable, To what is the matter like? To a king who wishes to build a palace for himself. If he had not traced in the earth its foundations, its exits and its entrances, he does not begin to build. Likewise the Holy One, blessed be He, was tracing (the plans of) the world before Himself, but it did not remain standing until He created repentance.

See Zohar, Pritzker Edition, Vol. 1, 171

See Zohar, Pritzker Edition, p. 170 ...

Every place that it says in this scroll [of Songs of Songs], "King Solomon," Scripture is speaking of King Solomon [himself], if just "King," the text is referring to the Holy Blessed One [God]. And Sages say, every place that it says "King Solomon" [Hebrew: Shlomo], it's referring tot he King for whom peace [Shalom] belongs (i.e. God); when it just says "King," it's talking about the Gathering [People] of Israel." trans. JHD

See Zohar, Pritzker Edition, Vol. 1, 170

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.

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cf. Tanhuma, Vahakhel, 7.

See Zohar, Pritzker Edition, Vol. 1, 171

(13) (13) How much rain should fall for it to be considered Reviah (first rain of the season)? When it rains enough to fill a plough of three tefachim (1 tefach = 3.2 inches), those are the words of Rabbi Meir. Rabbi Yehuda says: In a difficult year, one tefach. In a regular year, two tefachim. In a plentiful year, three tefachim. Rabi Shimon ben Eleazar says: there is not a single tefach that comes from above for which the land didn't come two tefachim up. What's the reason? "Deep calls to deep in the roar of Your channels [all Your breakers and billows have swept over me]" (Psalms 42:8). Said rabbi Levi: the upper waters are masculine, and the lower waters are feminine, and they say to each other: "receive us! You are the creation of the Holy One and we are the ones He sent." Immediately they receive them – that’s what is written, ‘the land will open’ [Is 45:8], like this female who opens for the male. [Pour down, O skies, from above! Let the heavens rain down victory! Let the earth open up] "and triumph sprout" - that they fruitful and multiply. "let justice spring up" - this is the rain falling. "I Ad-nai have created it" - therefore I created it for the betterment of the world and its settlement.

See Zohar, Pritzker Edition, Vol. 1, 177

(1) With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.

See Zohar, Pritzker Edition, Vol. 1, 180

GEMARA: The Gemara asks: These ten verses of Kingship [recited as part of the Rosh Hashanah liturgy--JHD] , to what do they correspond? Rabbi Yehuda HaNasi said: They correspond to the ten praises that David said in the book of Psalms. The Gemara asks: There are many more praises than that in the book of Psalms. The Gemara answers that he means those in which it is written by them: “Praise Him with the blast of the shofar” (Psalms 150:3). In that chapter the phrase “Praise Him” appears ten times. Rav Yosef said: The ten verses correspond to the Ten Commandments, which were said to Moses at Sinai. Rabbi Yoḥanan said: They correspond to the ten utterances through which the world was created. The Gemara asks: Which are these ten utterances? The Gemara explains: This is referring to the ten times that the phrase “And He said” appears in the story of Creation in the first two chapters of Genesis. The Gemara asks: Does it refer to the repetition of the phrase: “And He said” in Genesis? There are only nine such phrases, not ten. The Gemara answers that the phrase “In the beginning” is also considered an utterance, as it is written: “By the word of the Lord were the heavens made” (Psalms 33:6), which indicates that all of creation came into existence through a single utterance, after which all matter was formed into separate and distinct entities by means of the other nine utterances.

See Zohar, Pritzker Edition, Vol. 1, 180

§ Rabba bar bar Ḥana said that Rabbi Yoḥanan said: The drainpipes [shittin] built into the altar and extending beneath it were created from the six days of Creation, as it is stated: “The hidden of your thighs are like the links of a chain, the handiwork of a skilled workman” (Song of Songs 7:2). The Gemara interprets the verse homiletically: “The hidden of your thighs”; these are the drainpipes that are concealed within the altar; “are like the links of a chain [ḥala’im]”; they are hollow [meḥolalin] and descend to the depths; “the handiwork of a skilled workman”; this is the handiwork of the Holy One, Blessed be He. On a similar note, it was taught in the school of Rabbi Yishmael that it is written: “In the beginning [bereshit]” (Genesis 1:1); do not read it as: Bereshit, but rather as: Bara shit, meaning that God created the pipeline descending from the altar.

See Zohar, Pritzker Edition, Vol. 1, 181

...See translation of this source in Zohar, Pritzker Edition, Vol. 1, 182, note 609.

(15) Beit Shammai and Beit Hillel: Beit Shammai said the heavens were created first and after that the earth was created. And Beit Hillel said the earth was created first and afterwards the heavens. From one point of view the former had reason for their words, and from another point of view the latter had reason for their words. According to the view of Beit Shammai in that they said the heavens were created first and the earth later, was the parable of a king who made a throne for himself, and then he made his footstool, as the Holy One, blessed be He said "The heavens are my throne and the earth is the footstool of my feet" (Isaiah 46:1). According to the view of Beit Hillel in that they said the earth was created first and the heavens created afterwards, was the parable of a king who built a palace; after he built the lower portions then he built the upper portions, thus "In the day that the Hashem God made earth and heaven" (Genesis 2:4). Rabbi Judah bar Ilai said "this verse supports Beit Hillel "before you founded the earth" (Psalms 120:26) and [the verse supporting] afterwards "and the heavens are the work of your hands" (Psalms 120:26)". Rabbi Chanin said "from the text that was cited supporting Beit Shammai, from there Beit Hillel refute them: "and the earth was" (Genesis 1:2), the earth was already extant". Rabbi Yochanan in the name of the sages said "regarding the creation the heavens were first, and regarding completion the earth was first". Rabbi Tanchuma said "I will tell the reasons for this; regarding creation the heavens were first, as it is said "In the beginning God created" (Genesis 1:1), and regarding completion the earth was first, as it is said "In the day that the Hashem God made earth and heaven" (Genesis 2:4)". Rabbi Shimon son of Yochai said "I am amazed at how the fathers of the world, Beit Shammai and Beit Hillel, were divided on the creation of the heavens and the earth, I would say to both of them that they were not created, but were like a stew pot and like its lid, as it is said "I call unto them, they stood up together" (Isaiah 48: 13)"". Said Rabbi Eliezer the son of Rabbi Shimon "if it is according to the opinion of my father, why in one place does the earth precede the heavens and in the other place the heavens precede the earth? This teaches that they both have weight on either side (are equal). In every place Abraham precedes Isaac and Jacob, and in one place it says "and I will remember my covenant with Jacob" (Leviticus 26:42); this teaches that they both have weight on either side (are equal). In every place Moses precedes Aaron, and it one place it says "That is Aaron and Moses" (Exodus 6:26); this teaches that they both have weight on either side (are equal). In every place Joshua precedes Caleb, and in one place it says "except for Caleb the son of Jephuneh the Kenizzite, and Joshua the son of Nun" (Numbers 14:30); this teaches that they both have weight on either side (are equal). In every place the turtle-dove precedes the young pigeons and in one place, it says "and a young pigeon, or a turtle-dove for a sin offering" (Leviticus 12:6); this teaches that they both have weight on either side (are equal). And in every place the respect for a father precedes that of a mother, and in one place it says "You shall fear every man his mother, and his father" (Leviticus 19:3); this teaches that they both have weight on either side (are equal)." But the sages said: "the father precedes the mother because he and his mother are obliged to honor his father." In every place the creation of the heaven precedes the earth, and in one place it says "In the day that the Hashem God made earth and heaven" (Genesis 2:4); this tells us that they both have weight on either side (are equal).

See Zohar, Pritzker Edition, Vol. 1, note 610.

Rav Yehuda says that Rav says: The forty-two-letter name of God may be transmitted only to one who is discreet, and humble, and stands at at least half his life, and does not get angry, and does not get drunk, and does not insist upon his rights but is willing to yield. There is no concern that such a person might reveal the name in a fit of anger or drunkenness. And anyone who knows this name and is careful with it and guards it in purity is beloved above and treasured below; and fear of him is cast upon the creatures; and he inherits two worlds, this world and the World-to-Come.

See Zohar, Pritzker Edition, Vol. 1, 182, note 611.

(7) On the fifth day He brought forth from the water the Leviathan, the flying serpent, and its dwelling is in the lowest waters; and between its fins rests the middle bar of the earth. All the great sea monsters in the sea are the food for the Leviathan. Every day it opens its mouth, and the great sea monster destined to be eaten that day (tries) to escape and flee, but it enters the mouth of the Leviathan; and the Holy One, blessed be He, plays with it, as it is said, "This is the Leviathan, whom thou hast created to play with him" (Ps. 104:26).

See Zohar, Pritzker Edition, Vol. 1, 183, note 614.

Rav Ḥisda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the sacred name

(continued in next number...)

on an earthenware shard? If it is permitted, we will write it and throw it into the depths, and they will subside. There was no one who said anything to him. David said: Anyone who knows what to say and does not say anything may he be strangled in his throat. Then Ahithophel raised an a fortiori argument on his own and said: And just as in order to make peace between a man and his wife in the case of sota, when the husband suspects his wife of having committed adultery, the Torah said: My Name that was written in sanctity will be erased on the water to establish peace for the whole world in its entirety, all the more so it is permitted. He said to David: It is permitted.

See Zohar, Pritzker Edition, Vol. 1, 183, note 615.

The Gemara answers: This should be understood in accordance with Rabbi Elazar, as Rabbi Elazar said: The light that the Holy One, Blessed be He, created on the first day was not that of the sun but a different kind of light, through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt and that they might misuse this light for evil, He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” (Job 38:15).

See Zohar, Pritzker Edition, Vol. 1, 184, Note 624

(1) The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) 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 Hashem." 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 scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created [the heavens and the earth]," and reishis means Torah, as in "Hashem made me [the Torah] the beginning (reishis) of His way" (Mishlei 8:22).

(6) 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.'

See Zohar, Pritzker Edition, Vol. 1, 184, Note 624

(4) "In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

See Zohar, Pritzker Edition, Vol. 1, 186, Note 639

(1) The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) 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 Hashem." 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 scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created [the heavens and the earth]," and reishis means Torah, as in "Hashem made me [the Torah] the beginning (reishis) of His way" (Mishlei 8:22).

See Zohar, Pritzker Edition, Vol. 1, 186, Note 639 (comes after in the footnote, but before in the same text cited above).

(1) ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...

See Zohar, Pritzker Edition, Vol. 1, 186, Note 646

§ Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said before the Holy One, Blessed be He: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. God therefore said to her, i.e., the moon: If so, go and diminish yourself.

Note: This is the same as #2 above.

See Zohar, Pritzker Edition, Vol. 1, 187, Note 650

The early sages have already taught us that [when it comes to] the goodness of the world to come, a person has no ability to interpret and express, and no one knows its beauty, and size, and power. For it has no measure, no comparison or depiction. And thus Scripture states (Isaiah 64:3): "No eye has seen, O God, but You, Who act for those who trust in You." That is to say, the good that no eye but yours has seen, God. And that is what the wise/sages called, "the world that is coming," not because it does not exist now, but for us today in this world it is still to come.

Note: The translation in Sefaria for this section is only for a later part of the section, and I have contacted Sefaria to let them know that. So I translated the relevant part (highlighted in the Hebrew), using the JPS Tanakh translation for the (part of) the verse quoted from the book of Isaiah and following Daniel Matt's translation in the footnote. JHD,

See Zohar, Pritzker Edition, Vol. 1, 189, Note 669

The Gemara relates that Ulla, when he would come from the house of his teacher, would kiss his sisters on their chests. And some say: On their hands. Ulla was not concerned about violating the prohibition of displaying affection toward a relative forbidden to him, as his intention was not to have relations with them. The Gemara adds that his action was in contradiction to a saying of his, as Ulla said: Even any intimacy is prohibited with a woman with whom he is forbidden to engage in sexual relations due to the reason formulated as an adage: Go around, go around, and do not approach the vineyard, they say to the nazirite. They advise the nazirite, who is forbidden to consume any product of a vine, that he should not even approach the vineyard. The same is true with regard to the prohibition of forbidden relations. According to Ulla, one must distance himself from them to whatever degree possible.

Pritzker Edition, Vol. 1, 190, note 675

(1) The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) 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 YHWH." 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 scrolls and books in order to know how to make rooms and doorways. So too YHWH gazed into the Torah and created the world. Similarly the Torah says, "With reishit Hashem created [the heavens and the earth]," and reishit means Torah, as in "YHWH made me [the Torah] the beginning (reishit) of His way" (Mishlei 8:22).

Translation from Sefaria, slightly edited by JHD. Pritzker Edition, Vol. 1, 121, note 681

(6) 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.'

Pritzker Edition, Vol. 1, 192, note 688

The Gemara answers: This should be understood in accordance with Rabbi Elazar, as Rabbi Elazar said: The light that the Holy One, Blessed be He, created on the first day was not that of the sun but a different kind of light, through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt and that they might misuse this light for evil, He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” (Job 38:15).

Pritzker Edition, Vol. 1, 192, Note 689

..."It was then begun [to call upon the name of YHWH]" (Genesis 4:26).

Rabbi Simon said : In three places this term is used in the sense of rebellion [against God] : Then they rebelled (huhal) to call upon the name of the Lord 3 ; And it came to pass, when man rebelled (hehel, E.V. 'began') in multiplying on the face of the earth (Gen. vi, 1); He [Nimrod] rebelled (hehel, E.V. 'began 3 ) when he was a mighty one in the earth (ib. x, 8). An objection was raised: but it is written, And this is what they have rebelled (hahilam, E.V. 'began') to do (ib. xi, 6) ? 4 He replied : [God] smote Nimrod's head, ex- claiming, ' It is he who has incited them to rebel ! ' 5 Rabbi Levi said: This may be compared to a woman who said to her husband, 'I saw you in a dream divorcing me.' Said he to her, 'Why only in a dream? here it is in actual fact.' 6 Rabbi Aha said: Ye engaged in idolatry and gave your- selves [Divine] names 7 ; therefore I too will summon the waters of the sea in My name and destroy those evil men from the world...

Translation after first verse: Soncino Press Edition of Genesis Rabbah

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Pritzker Edition, Vol. 1, 192-3, note 691

The verse continues: “And she hid him three months” (Exodus 2:2). The Gemara explains that she was able to hide him for three months because the Egyptians counted the nine months of her pregnancy only from the time her husband took her back, but she was pregnant with Moses for three months from the outset of her remarriage.

Pritzker Edition, Vol. 1, 193, note 692

(13) He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall away.

Pritzker Edition, Vol. 1, 193, note 694

(4) 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.

Pritzker Edition, Vol. 1, 193 note 696

(1) Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi <Judah the Prince> says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [<is referring to> something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] <is referring to something which existed, has ceased <to exist> for a long time, and has returned to be as it was.¹⁰⁸Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high.¹⁰⁹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment.¹¹⁰Tanh., Exod. 11:6. The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence <up> to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had <only> removed his Divine Presence to the first firmament.] <When> Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. <When> the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD, he removed his presence from the second to the third <firmament>. The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion <of the nations> arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed.¹¹¹Above, Gen. 4:8. Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; <so> he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones <still> arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. <When> Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. <When> Jacob arose, he descended from the fifth to the fourth. <When> Levi arose, whose works were comely, he descended from the fourth to the third. <When> Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third <firmament> to the second. <When> Amram arose, he brought him down from the second to the first firmament. <When> Moses arose, he brought down the Divine Presence <to earth>. When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased <to exist> for a long time, and has returned <to be> as it was.

Pritzker Edition, Vol. 1, 194, note 697

means that your speech on Shabbat should not be like your speech during the week, i.e., one should not discuss his weekday affairs on Shabbat. However, it is only speech that they said is prohibited, whereas merely contemplating weekday affairs is permitted. The Gemara asks: Granted, all of these directives, fine, they are understood. However, what is the meaning of the following phrase: That your walking on Shabbat should not be like your walking during the week? The Gemara answers: It is in accordance with that which Rav Huna said that Rav said, and some say that Rabbi Abba said that Rav Huna said: If one were walking on Shabbat and came upon a stream of water and had to cross it, if the stream is narrow and one could place his first foot down on the other side before raising the second one, it is permitted to cross it; and if it is not possible and one must jump to cross it, it is prohibited. That is the type of walking that is not permitted on Shabbat.

Pritzker Edition, Vol. 1, 195, note 6710