Topics Page: Creation

(1) When God began to create heaven and earth—

(1) R. Huna says in the name of R. Eliezer the son of J. Jose the Galilean: He created the new heavens and the new earth ahead of time. Thus it is stated (in Is. 66:22): FOR AS THE NEW HEAVENS AND THE NEW EARTH < WHICH I MAKE REMAIN BEFORE ME >. David said to the Holy One: Sovereign of the World, I offer you praise for the wonders which you have done in the world. It is so stated (in Ps. 104:1): BLESS THE LORD, O MY SOUL. O LORD, MY GOD, YOU ARE VERY GREAT. YOU HAVE PUT ON HONOR AND MAJESTY. How do the great ones of the world (i.e., the scholars) expound < this verse >? R. Eleazar and R. Joshua: You were great before you created, but you became very great after you created your world. YOU HAVE PUT ON HONOR AND MAJESTY.

Similarly, Rav Yehuda said that Shmuel said: One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently. Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Lord’s,” and it is written elsewhere: “The heavens are the Lord’s and the earth He has given over to mankind” (Psalms 115:16). There is clearly a contradiction with regard to whom the earth belongs. He himself resolves the contradiction: This is not difficult. Here, the verse that says that the earth is the Lord’s refers to the situation before a blessing is recited,

(8) Another interpretation: Why did He bless it [Shabbat]? Rabbi Berekhya and Rabbi Dostai and Rabbi Shmuel bar Naḥman, Rabbi Berekhya and Rabbi Dostai say: It is because it does not have a partner. Sunday has Monday [as its partner], Tuesday has Wednesday, Thursday has Shabbat eve. But Shabbat has no partner. Rabbi Shmuel bar Naḥman said: It [the blessing of Shabbat] is in that it cannot be postponed. Festivals may be postponed, Yom Kippur may be postponed, but Shabbat cannot be postponed. Rabbi Shimon ben Yoḥai taught: Shabbat said before the Holy One blessed be He: ‘Master of the universe, all of them [the other days] have partners, but I do not have a partner.’ The Holy One blessed be He said to it: ‘The congregation of Israel is your partner.’ When Israel stood before Mount Sinai, the Holy One blessed be He said to them: ‘Remember the matter that I said to Shabbat: The congregation of Israel is your partner.’ That is the meaning of the statement in the Ten Commandments: “Remember the Shabbat day to keep it holy” (Exodus 20:8).

(5)And in the Midrash (Bereshit Rabbah 1:4): "The world was created in the merit of three things: In the merit of the dough [offering]; in the merit of the tithes; and in the merit of the first fruits. As it is written (Genesis 1:1), 'In the beginning God created.' And 'beginning' is nothing but the dough, as it written (Numbers 15:20), 'The beginning of your doughs.' And 'beginning' is nothing but the tithe, as it is written (Deuteronomy 18:4), 'The beginning of your grains.' And 'beginning' is nothing but the first fruits, as it is written (Deuteronomy 26:2), 'From the beginning of the fruits of the land.'" And we can wonder [about] that which they mentioned these three things and did not also mention the priestly tithe; as it [too] is called, "beginning," in several places! And another difficulty - why was the world created in the merit of these three things? And the understanding of this is that God, may He be blessed, created the world, and benefited the creatures with what they needed. And if it were not that there would also be people in the world that would benefit others from their goods, it would not have been appropriate for Him to create the world and to benefit [people] with what they need. For this trait is connected to the trait of kindness, such that it is only appropriate to do kindness to one who is kind. As so did the Sages, may their memory be blessed, say (Ketuvot 72a), "He who buries [someone, others] will bury him; he who carries [someone, others] will carry him." The understanding [of this] is that [regarding] all of the acts of kindness that a person does, it is appropriate that it also be done to him. And this thing will be explained in its place (Netivot Olam, Netiv Gemillat Chassadim 3) - how it is appropriate that it be done to someone who does acts of kindness according to the kindness that he does. And therefore if there were not to be people who do acts of kindness in the world and benefit [others] from their goods, it would not have been appropriate for God, may He be blessed, to create the world and benefit the world with what it needs. And this thing is explained above (Derekh Chayim 1:18) in the chapter [entitled] Moshe Kibbel Torah, on, "The world stands on three things, etc."

Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse “For in the Lord [beYah] is God, an everlasting Rock [Tzur olamim]” is understood as follows: The term “Tzur olamim” can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with [be] the letter heh and one with [be] the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.When the verse states: “These are the generations of the heaven and of the earth when they were created [behibare’am]” (Genesis 2:4), do not read it as behibare’am, meaning: When they were created; rather, read it as beheh bera’am, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod. And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter hehis suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.

(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.

The Gemara suggests: Let us say that they disagree about this: One Sage holds: It was one act of creation with which man was created. And one Sage holds: It was two acts of creation with which man was created. The first opinion, that there was one act of creation, is based on the concept that man was created with two sides, one male and one female. There was no additional act of creation. Man and woman were subsequently separated into two independent beings. Therefore, there is no need for the two blessings: Who created mankind, and: Who created mankind in His image. The second opinion is that there were in fact two separate acts of creation. Therefore, it is appropriate to recite two blessings with regard to the creation of mankind. The Gemara rejects that suggestion: No, everyone agrees that it was only one act of creation. However, one Sage holds: It is according to the initial thought that we proceed. And one Sage holds: It is according to the action that we proceed. God’s initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is like the following. Rav Yehuda raises a contradiction. In one verse it is written: “And God created man in His own image” (Genesis 1:27), indicating one act of creation, and in another verse it is written: “Male and female He created them” (Genesis 5:2), indicating two acts. How can this apparent contradiction be resolved? Initially, the thought entered God’s mind to create two, but ultimately only one was actually created.

(4) וחשך על פני תהום, “and there was darkness on the face of the abyss;” the “abyss” is the term used for this region surrounding earth. The fact that G-d had created the initial stage of darkness is recited by us in our daily prayers when we recite the words: יוצר אור ובורא חשך, “Who fashioned light, whereas He only created darkness in its initial stage.” [The creative process is divided into three stages, each progressively more detailed, i.e. בריאה, יצירה, עשיה. When it came to the creation of human beings, G-d involved Himself personally right through the process of עשיה, completion. Ed.] According to our author, there was a “time” previous to the existence of even light and darkness. Our sages in the Talmud taught us not to even try and understand what preceded the “time,” when G-d created light, nor the ”time” when this universe will have completed the function for which He had created it. (Chagigah 12).

(3) ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.

(7) Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand. Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me.

(1) With thirty-two wondrous paths of wisdom, Y"H YHW"H, God of Israel, Living God and King of the World, El Shaddai, Merciful and Compassionate, High and Lofty One Dwelling Eternally Above, Holy is His Name [Isaiah 57:15]—[God] engraved and created [God's] world with three SP"R: with sfar (enumeration), sefer (scroll), and sipur (telling).

(1) Blessed are You, Adonoy our God, King of the Universe, Former of light, Creator of darkness, Maker of peace, Creator of all things.
(2) He illuminates the earth [and provides light] for those who dwell on it, with compassion; and in His goodness renews every day, continually, the work of creation. How many are Your works, Adonoy; You made them all with wisdom, the earth is full of Your possessions. The King Who alone is exalted from then, Who is praised and glorified and uplifted, from the beginning of time. Eternal God, in Your abundant mercy, have compassion on us, Master, Who is our strength, Rock, Who is our stronghold Shield, of our deliverance, [Be] a stronghold for us. The blessed Almighty, great in knowledge, prepared and made the rays of the sun. [The] Good [One] created [everything] for the glory of His Name: the luminaries He set around His strength (His throne). The chiefs of His hosts are holy beings, the exalters of Shadai continually recount the glory of the Almighty and His holiness. Be Blessed, Adonoy, our God, for the excellent works of Your hands, and for the light-giving luminaries which You formed; they will glorify You forever.

§ The Gemara comments: By inference, both of them,Rabbi Meir and Rabbi Elazar, hold that the world was created in Nisan and that the years are counted from that month, as, if the world were created in Tishrei and the count started then, the first day of the first month of the six hundred and first year would already have been six months into the year for the purpose of counting years. It is taught in a baraita that the tanna’im disagreed about this point: Rabbi Eliezer says: In Tishrei the world was created; in Tishrei the Patriarchs were born; in Tishrei the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived; on Rosh HaShana Joseph came out from prison;on Rosh HaShana our forefathers’ slavery in Egypt ceased; in Nisan the Jewish peoplewere redeemed from Egypt; and in Tishrei in the future the Jewish peoplewill be redeemed in the final redemption with the coming of the Messiah. Rabbi Yehoshua disagrees and says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived sons; on Rosh HaShana Joseph came out from prison; on Rosh HaShana our forefathers’ slavery in Egypt ceased; in Nisan the Jewish peoplewere redeemed from Egypt; and in Nisan in the future the Jewish peoplewill be redeemed in the final redemption. The Gemara explains these matters in detail: It is taught in a baraita that Rabbi Eliezer says: From where is it derived that the world was created in the month of Tishrei? As it is stated: “And God said: Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit after its kind” (Genesis 1:11). Which is the month in which the earth brings forth grass and the trees are full of ripe fruit? You must say that this is Tishrei. And a further proof that the world was created in Tishrei is that when the world was first created, it needed rain so that the plants would grow, and the period beginning with Tishrei is a time of rain, and rain fell and the plants grew, as it is stated: “But there went up a mist from the earth, and watered the whole face of the ground” (Genesis 2:6). Rabbi Yehoshua says: From where is it derived that the world was created in the month of Nisan? As it is stated: “And the earth brought forth grass, herb yielding seed after its kind, and tree yielding fruit” (Genesis 1:12). Which is the month in which the earth is full of grass and the trees begin to bring forth fruit? You must say that this is Nisan. And further proof that the world was created in Nisan is that when the world was first created, the animals had to breed in order to fill the world, and the period beginning with Nisan is a time when cattle, and beasts, and birds mate with one another, as it is stated: “The flocks are clothed in the meadows, and the valleys are wrapped in grain; they shout for joy, they also sing” (Psalms 65:14).

The Gemara answers: This is not difficult. Thisbaraita is referring to our fire, and thatbaraita is referring to the fire of Gehenna. The Gemara explains: Our fire was created at the conclusion of Shabbat, but the fire of Gehenna was created on Shabbat eve. The Gemara proceeds to ask: Was the fire of Gehenna created on Shabbat eve? Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.

(1) (Devarim 6:6) "And these things that I command you this day shall be upon your heart": From "And you shall love the L-rd your G-d with all your heart," I do not know how I come to love the Holy One Blessed be He; it is, therefore written "And these things that I command you this day shall be upon your heart." For in this way you come to recognize the Holy One Blessed be He and to cleave to His ways.

(5)How does the court intimidate the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, e.g., you heard a witness testify to this in a different court, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One, Blessed be He, as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of his actions. The court says to the witnesses: And perhaps you will say:Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?

(7) The Zohar, in commenting on the line יהי שם השם מבורך, (Job 1,21) divides the word מב-רך into מב =42, the name of the attribute of גבורה, i.e. that G–d had first planned to create the world based on מדת הדין הקשה. Subsequently, this attribute was softened through the co-option of the attribute of רחמים, mercy. After the first 42 letters, we have another 42 letters until the letter ר in the word ויאמר. This is followed by another 42 letters ending before the letter ד in ויבדל. The sign, סימן, of this sequence is ב-ה-ר-ד, with the letter ב referring to בראשית. You find a parallel in Israel's experience in Egypt, when the עבודה קשה, hard labour, was tempered by פה רך soft words, (Exodus 1,14) (the second time the expression פרך is used) The reason that this word also appears prior to עבודה קשה, is to remind us that the wicked are initially allowed to live in peace, only to face יסורים, afflictions, in the Hereafter. The opposite is true of the righteous whose experience in life begins with afflictions. G–d in His righteousness begins with מב i.e. the attribute of Justice, only to co-opt the attribute of Mercy, i.e. מצרף רך, at a later stage. This is why His name is blessed, i.e. מברך. Just as creation began with the מב, so the initial experience in Egypt which emanated from the wicked Pharaoh proceeded in the reverse order, i.e. commencing with פה רך, while ending in עבודה קשה.