LET THERE BE LIGHTS IN THE FIRMAMENT OF THE HEAVEN. The omission of the vau from the word meoroth (so that it can be read meeroth (curses)) indicates the inclusion of the evil serpent which befouled the moon and separated it from the sun, thus causing the earth to be cursed (Gen. 3, 17).
The word yehi, being in the singular, shows that the word ‘lights’ refers to the moon, while ‘the firmament of the heaven’ refers to the sun. Thus the whole expression indicates that both were meant to be coupled together so as to illumine worlds both above and below, as shown by the expression ‘above’ (‘al) the earth. All calculation (of time) is by the moon.
R. Simeon said: ‘Measurements and the determination of seasons and intercalary days are all made by the moon, and not by the higher spheres.’ Said R. Eleazar to him: ‘Is that so? Do not our colleagues make all kinds of calculations and measurements (by the higher spheres)?’ He answered, ‘No. Calculation is made by the moon, and this is a basis for proceeding further.’ R. Eleazar further objected that it is written ‘and they shall be for signs‘. R. Simeon answered that the word for signs (othoth) is written defectively (showing that only one is meant), while the expression ‘they shall be’ alludes to the many phases of the moon, which make it as it were a storehouse full of various objects, though it is always the one moon which is the basis of reckoning.
Consider this. There is a certain point which is the beginning of number, and which cannot be further analysed. There is one point above, unrevealed and unknowable, which is the starting-point for numbering all entities hidden and recondite. Corresponding to it there is a point below which is knowable and which is the starting-point for all calculation and numbering; here, consequently, is the place for all measurements and determinations of seasons and intercalary days and festivals and holy-days and Sabbaths. Israel who cleave to God reckon by the moon, and so they ascend above, as it is written, ‘and ye who clave unto the Lord your God, etc.’ (Deut. 4, 4).
LET THE WATERS TEEM WITH SWARM OF LIVING CREATURES. R. Eleazar said: ‘We have already explained that these (lower) waters teemed and produced, like those above; and so it is agreed. AND BIRDS TO FLY ABOVE THE EARTH. The form yeofej (to fly) is peculiar.
6
אָמַר רַבִּי שִׁמְעוֹן רָזָא הוּא. וְעוֹף דָּא מִיכָאֵ"ל דִּכְתִיב, (ישעיהו ו׳:ו׳) וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים. יְעוֹפֵף (ד"א ל"ג יעוף מבעי ליה אלא) דָּא גַּבְרִיאֵ"ל דִּכְתִיב, (דניאל ט׳:כ״א) וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מוּעָף בִּיעָף. (ד"א ל"ג ודא הוא יעופף), עַל הָאָרֶץ (נ"א דא אליהו דאשתכח תדיר בארעא ולא מסטרא דאבא ואמא אשתכח דאיהו (ס"א ואיהו טאס עלמא) בד' טאסין דכתיב, (מלכים א י״ח:י״ב) ורוח ה' ישאך על אשר לא אדע. ורוח ה' חד. ישאך תרין. על אשר תלת, לא אדע ארבע. על פני דא מלאך המות) דְּהוּא (אית דלא גרסי) (חשוך ארעא. על פני) (נ"א אחשיך פני עלמא וכתיב ביה וחשך על פני תהום), רְקִיעַ הַשָּׁמָיִם. כִּדְאֲמָרָן עוֹלֶה וּמַסְטִין וְכוּ'.
R. Simeon said: ‘There is here a mystic allusion. “Birds” refers to the angel Michael, of whom it is written, “And one of the Seraphim flew to me” (Is. 6, 6). “To fly” refers to Gabriel, of whom it is written, “The man Gabriel whom I had seen at first in a vision being caused to fly quickly.” (Dan. 9, 21).
UPON THE EARTH: R. Abba says, This is Raphael (lit. healer of God), who is charged to heal the earth, and through whom the earth is healed so as to furnish an abode for man, whom also he heals of his maladies. ON THE FACE OF THE FIRMAMENT OF THE HEAVEN: this is Uriel. (All these names can be found in the text.)
Hence the text proceeds: AND GOD CREATED THE GREAT SEA-MONSTERS. Said R. Eleazar: ‘These are the seventy great chieftains appointed for the seventy nations, and for this they were created, to be in control of the earth.
AND EVERY LIVING CREATURE THAT MOVETH: these designate Israel, whose souls actually are derived from the ‘living’ (hayah) of which we have spoken, and who are called ‘one nation on the earth’. WHICH THE WATERS BROUGHT FORTH ABUNDANTLY AFTER THEIR KINDS. This designates those who study the Torah. AND EVERY WINGED FOWL AFTER ITS KIND: these are the righteous among them, in virtue of whom they are ‘living soul’. According to another explanation, these are the angels sent as God’s messengers into the world, of whom we have already spoken.
R. Abba said that ‘living soul’ designates Israel because they are children to the Almighty, and their souls, which are holy, come from Him. From whence, then, come the souls of other peoples? R. Eleazar said: ‘They obtain souls from those sides of the left which convey impurity, and therefore they are all impure and defile those who have contact with them.’
AND THE LORD SAID, LET THE EARTH BRING FORTH LIVING SOUL, ETC. This includes all the other animals (except man), each after its kind. R. Eleazar said: ‘The repetition of the words “after its kind” confirms what we have said before, that “living soul” refers to Israel, who have holy living souls from above, and “cattle and creeping thing and beast of the earth” to he other peoples who are not “living soul”, but who are as we have said.’
LET US MAKE MAN IN OUR IMAGE, AFTER OUR LIKENESS, i.e. partaking of six directions, compounded of all, after the supernal pattern, with limbs arranged so as to suggest the esoteric Wisdom, altogether an exceptional creature. ‘Let us make man’: the word adam (man) implies male and female, created wholly through the supernal and holy Wisdom. ‘In our image, after our likeness’: the two being combined, so that man should be unique in the world and ruler over all.
יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמָיִם (ד"א מארת כתיב חסר), לְאַכְלָלָא חִוְיָא בִישָׁא דְּאַטִּיל זוּהֲמָא וְעֲבַד פִּירוּדָא דְּלָא מְשַׁמֵּשׁ שִׁמְשָׁא בְּסִיהֲרָא. מְאֹרֹת לְוָוטִין, וְעַל דָּא גָּרִים דְּאִתְלַטְיָיא אַרְעָא דִּכְתִיב אֲרוּרָה הָאֲדָמָה, וּבְגִין כָּךְ מְאֹרֹת כְּתִיב, (חד),
LET THERE BE LIGHTS IN THE FIRMAMENT OF THE HEAVEN. The omission of the vau from the word meoroth (so that it can be read meeroth (curses)) indicates the inclusion of the evil serpent which befouled the moon and separated it from the sun, thus causing the earth to be cursed (Gen. 3, 17).
יְהִי מְאֹרֹת דָּא סִיהֲרָא. רְקִיעַ הַשָּׁמָיִם דָּא שִׁמְשָׁא, וְתַרְוַויְיהוּ בִּכְלָלָא חָדָא לְאִזְדַּוְוגָא לְאַנְהָרָא עָלְמִין לְעֵילָא וְתַתָּא. מַשְׁמַע דִּכְתִיב עַל הָאָרֶץ וְלָא כְּתִיב בָּאָרֶץ דְּמַשְׁמַע לְעֵילָא וְתַתָּא, חוּשְׁבַּן דְּכֹלָּא בְּסִיהֲרָא הוּא.
The word yehi, being in the singular, shows that the word ‘lights’ refers to the moon, while ‘the firmament of the heaven’ refers to the sun. Thus the whole expression indicates that both were meant to be coupled together so as to illumine worlds both above and below, as shown by the expression ‘above’ (‘al) the earth. All calculation (of time) is by the moon.
רַבִּי שִׁמְעוֹן אָמַר גִּימַטְרִיָּאוֹת וְחֶשְׁבּוֹן תְּקוּפוֹת וְעִבּוּרִין כֹּלָּא הוּא בְּסִיהֲרָא, דְּהָא לְעֵילָא לָאו אִיהוּ. אָמַר לֵיהּ רַבִּי אֶלְעָזָר וְלָא וְהָא כַּמָּה חוּשְׁבְּנִין וְשִׁיעוּרִין קָעָבְדֵי חַבְרַיָיא. אָמַר לֵיהּ לָאו הָכִי, אֶלָּא חוּשְׁבָּנָא קָיְימָא בְּסִיהֲרָא וּמִתַּמָּן יֵעוּל בַּר נָשׁ לְמִנְדַע לְעֵילָא. אָמַר לֵיהּ וְהָא כְּתִיב וְהָיוּ לְאוֹתוֹת וּלְמוֹעֲדִים. אָמַר לֵיהּ לְאֹתֹת כְּתִיב חָסֵר. אָמַר לֵיהּ הָא כְּתִיב וְהָיוּ, אָמַר לֵיהּ הַוְיָין כֻּלְהוֹן דִּיהָווֹן בֵּיהּ, כְּאִסְפּוּקָא דָּא דְּאִתְמַלְיָיא מִכֹּלָּא, אֲבָל חוּשְׁבְּנָא דְּכֹלָּא בְּסִיהֲרָא הוּא.
R. Simeon said: ‘Measurements and the determination of seasons and intercalary days are all made by the moon, and not by the higher spheres.’ Said R. Eleazar to him: ‘Is that so? Do not our colleagues make all kinds of calculations and measurements (by the higher spheres)?’ He answered, ‘No. Calculation is made by the moon, and this is a basis for proceeding further.’ R. Eleazar further objected that it is written ‘and they shall be for signs‘. R. Simeon answered that the word for signs (othoth) is written defectively (showing that only one is meant), while the expression ‘they shall be’ alludes to the many phases of the moon, which make it as it were a storehouse full of various objects, though it is always the one moon which is the basis of reckoning.
תָּא חֲזֵי, נְקוּדָה חַד אִית וּמִתַּמָּן שֵׁירוּתָא לְמִמְנֵי, דְּהָא מַה דִּלְגוֹ דְּהַהִיא נְקוּדָה לָא אִתְיְדַע וְלָא אִתְיְיהַב לְמִמְנֵי, וְאִית נְקוּדָה לְעֵילָא סָתִים דְּלָא אִתְגַּלְיָא כְּלַל וְלָא אִתְיְדַע וּמִתַּמָּן שֵׁרוּתָא לְמִמְנִי כָּל סָתִים וְעוּמְקָא. הָכִי נָמֵי אִית נְקוּדָה לְתַתָּא דְּאִתְגַּלְיָא, וּמִתַּמָּן הוּא שֵׁירוּתָא לְכָל חוּשְׁבְּנָא וּלְכָל מִנְיָן, וְעַל דָּא הָכָא הוּא אֲתַר לְכָל תְּקוּפוֹת וְגִימַטְרִיָּאוֹת וְעִבּוּרִין וְזִמְנִין וְחַגֵּי וְשַׁבַּתֵּי. וְיִשְׂרָאֵל דְּדָבְקֵי בְּקוּדְשָׁא בְּרִיךְ הוּא עָבְדֵי חוּשְׁבַּן לְסִיהֲרָא וְאִנּוּן דָּבְקִין בֵּיהּ וְסָלְקִין לֵיהּ לְעֵילָא, דִּכְתִיב, (דברים ד׳:ד׳) וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלקֵיכֶם וְגו':
Consider this. There is a certain point which is the beginning of number, and which cannot be further analysed. There is one point above, unrevealed and unknowable, which is the starting-point for numbering all entities hidden and recondite. Corresponding to it there is a point below which is knowable and which is the starting-point for all calculation and numbering; here, consequently, is the place for all measurements and determinations of seasons and intercalary days and festivals and holy-days and Sabbaths. Israel who cleave to God reckon by the moon, and so they ascend above, as it is written, ‘and ye who clave unto the Lord your God, etc.’ (Deut. 4, 4).
יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָה, אָמַר רַבִּי אֶלְעָזָר הָא אוּקְמוּהָ דְּאִנּוּן מַיִין רְחִישׁוּ וְאוֹלִידוּ כְּגַוְונָא דִּלְעֵילָא וְהָא אִתְּמָר. וְעוֹף יְעוֹפֵף עַל הָאָרֶץ. יָעוּף מִבָּעֵי לֵיהּ, מַהוּ יְעוֹפֵף.
LET THE WATERS TEEM WITH SWARM OF LIVING CREATURES. R. Eleazar said: ‘We have already explained that these (lower) waters teemed and produced, like those above; and so it is agreed. AND BIRDS TO FLY ABOVE THE EARTH. The form yeofej (to fly) is peculiar.
אָמַר רַבִּי שִׁמְעוֹן רָזָא הוּא. וְעוֹף דָּא מִיכָאֵ"ל דִּכְתִיב, (ישעיהו ו׳:ו׳) וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים. יְעוֹפֵף (ד"א ל"ג יעוף מבעי ליה אלא) דָּא גַּבְרִיאֵ"ל דִּכְתִיב, (דניאל ט׳:כ״א) וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מוּעָף בִּיעָף. (ד"א ל"ג ודא הוא יעופף), עַל הָאָרֶץ (נ"א דא אליהו דאשתכח תדיר בארעא ולא מסטרא דאבא ואמא אשתכח דאיהו (ס"א ואיהו טאס עלמא) בד' טאסין דכתיב, (מלכים א י״ח:י״ב) ורוח ה' ישאך על אשר לא אדע. ורוח ה' חד. ישאך תרין. על אשר תלת, לא אדע ארבע. על פני דא מלאך המות) דְּהוּא (אית דלא גרסי) (חשוך ארעא. על פני) (נ"א אחשיך פני עלמא וכתיב ביה וחשך על פני תהום), רְקִיעַ הַשָּׁמָיִם. כִּדְאֲמָרָן עוֹלֶה וּמַסְטִין וְכוּ'.
R. Simeon said: ‘There is here a mystic allusion. “Birds” refers to the angel Michael, of whom it is written, “And one of the Seraphim flew to me” (Is. 6, 6). “To fly” refers to Gabriel, of whom it is written, “The man Gabriel whom I had seen at first in a vision being caused to fly quickly.” (Dan. 9, 21).
אָמַר רַבִּי אַבָּא וְהָא מַלְאַךְ הַמָּוֶת בַּשֵּׁנִי אִתְבְּרֵי. אֶלָּא עַל הָאָרֶץ דָּא רְפָאֵ"ל דְּאִיהוּ מְמַנָּא לְאַסְוָותָא דְאַרְעָא דִּבְגִינֵיהּ אִתְרַפִּיאַת אַרְעָא וְקַיָּים בַּר נָשׁ עֲלָהּ וְרָפֵי לְכָל חֵילֵיהּ. עַל פְּנִי רְקִיעַ הַשָּׁמָיִם דָּא אוֹרִיאֵ"ל, וְכֹלָּא הוּא בַּקְּרָא.
UPON THE EARTH: R. Abba says, This is Raphael (lit. healer of God), who is charged to heal the earth, and through whom the earth is healed so as to furnish an abode for man, whom also he heals of his maladies. ON THE FACE OF THE FIRMAMENT OF THE HEAVEN: this is Uriel. (All these names can be found in the text.)
וּבְגִין כָּךְ כְּתִיב בַּתְרֵיהּ וַיִּבְרָא אֱלהִים אֶת הַתַּנִּינִים הַגְּדוֹלִים. אָמַר רַבִּי אֶלְעָזָר (ד"א הא אוקימנא אלין לויתן ובת זוגו.) אִלֵּין אִנּוּן שִׁבְעִין מְמַנָּן רַבְרְבָן עַל שִׁבְעִין עַמִּין, וּבְגִין כָּךְ אִתְבְּרִיאוּ כֻּלְהוּ לְמֶהֱוֵי שַׁלִּיטָאן עַל אַרְעָא.
Hence the text proceeds: AND GOD CREATED THE GREAT SEA-MONSTERS. Said R. Eleazar: ‘These are the seventy great chieftains appointed for the seventy nations, and for this they were created, to be in control of the earth.
וְאֵת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת אִלֵּין אִנּוּן יִשְׂרָאֵל דְּאִנּוּן נֶפֶשׁ וַדַּאי דְּהַהוּא חַיָּה וְאִקְרוּן גּוֹי אֶחָד בָּאָרֶץ. אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵיהֶם דְּאִנּוּן מִשְׁתַּדְּלִין בְּאוֹרַיְיתָא. וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ אִלֵּין צַדִּיקַיָּיא דִּבְהוֹן וּבְגִין כָּךְ אִנּוּן נְפֶשׁ חַיָּה. דָּבָר אַחֵר וְאֵת כָּל עוֹף כָּנָף כְּדְקָא אִתְּמָר אִלֵּין אִנּוּן (לעיל לד א) שְׁלוּחֵי עָלְמָא.
AND EVERY LIVING CREATURE THAT MOVETH: these designate Israel, whose souls actually are derived from the ‘living’ (hayah) of which we have spoken, and who are called ‘one nation on the earth’. WHICH THE WATERS BROUGHT FORTH ABUNDANTLY AFTER THEIR KINDS. This designates those who study the Torah. AND EVERY WINGED FOWL AFTER ITS KIND: these are the righteous among them, in virtue of whom they are ‘living soul’. According to another explanation, these are the angels sent as God’s messengers into the world, of whom we have already spoken.
אָמַר רַבִּי אַבָּא נֶפֶשׁ חַיָּה דְאִנּוּן (ד"א אנון) יִשְׂרָאֵל, בְּגִין דְּאִנּוּן בְּנֵי דְּקוּדְשָׁא בְּרִיךְ הוּא (ד"א בנין לקודשא בריך הוא) וְנִשְׁמַתְהוֹן קַדִּישִׁין מִנֵּיהּ אַתְיָין. נַפְשָׁאן דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת מְאָן אֲתַר הוּא. אָמַר רַבִּי אֶלְעָזָר מֵאִנּוּן סִטְרֵי שְׂמָאלָא דִּמְסָאֲבֵי לוֹן אִית לוֹן נִשְׁמָתִין. וּבְגִין כָּךְ כֻּלְהוּ מְסָאֲבִין, וּמְסָאֲבִין לְמָאן דְּקָרַב בַּהֲדַיְיהוּ:
R. Abba said that ‘living soul’ designates Israel because they are children to the Almighty, and their souls, which are holy, come from Him. From whence, then, come the souls of other peoples? R. Eleazar said: ‘They obtain souls from those sides of the left which convey impurity, and therefore they are all impure and defile those who have contact with them.’
וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה וְגו' כֻּלְהוֹן שְׁאָר חֵיוָון אָחֳרָנִין כָּל חַד וְחַד כְּפוּם זִינֵיהּ, וְאָמַר רַבִּי אֶלְעָזָר הַאי מְסַיֵּיעַ לְמַה דְּאֲמָרָן נֶפֶשׁ חַיָּה אִלֵּין יִשְׂרָאֵל דְּאִנּוּן נֶפֶשׁ חַיָּה קַדִּישָׁא עִלָּאָה. בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ אִלֵּין שְׁאָר עַמִין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת דְּלָאו אִנּוּן נֶפֶשׁ חַיָּה אֶלָּא (ד"א ערלה) כִּדְקָאֲמָרָן:
AND THE LORD SAID, LET THE EARTH BRING FORTH LIVING SOUL, ETC. This includes all the other animals (except man), each after its kind. R. Eleazar said: ‘The repetition of the words “after its kind” confirms what we have said before, that “living soul” refers to Israel, who have holy living souls from above, and “cattle and creeping thing and beast of the earth” to he other peoples who are not “living soul”, but who are as we have said.’
נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, דְּאִתְכְּלִיל בְּשִׁית סִטְרִין כָּלִיל מִכֹּלָּא כְּגַוְונָא דִלְעֵילָא, בְּשַׁיְיפֵי מְתַקְנָן בְּרָזָא דְחָכְמְתָא כְּדְקָא יָאוּת כֹּלָּא תִּקּוּנָא עִלָּאָה. נַעֲשֶׂה אָדָם רָזָא דְּכַר וְנוּקְבָא כֹּלָּא בְּחָכְמְתָא קַדִּישָׁא עִלָּאָה. בְּצַלְמֵנוּ כִּדְמוּתֵנוּ לְאִשְׁתַּכְלְלָא דָא בְּדָא לְמֶהֱוִי (ד"א ל"ג חד) הוּא יְחִידָאי בְּעָלְמָא שַׁלִּיט עַל כֹּלָּא:
LET US MAKE MAN IN OUR IMAGE, AFTER OUR LIKENESS, i.e. partaking of six directions, compounded of all, after the supernal pattern, with limbs arranged so as to suggest the esoteric Wisdom, altogether an exceptional creature. ‘Let us make man’: the word adam (man) implies male and female, created wholly through the supernal and holy Wisdom. ‘In our image, after our likeness’: the two being combined, so that man should be unique in the world and ruler over all.