THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. We have laid down that the expression “these are” denotes that those mentioned before are henceforth of no account. In this case what is referred to is the products of tohu (emptiness) hinted at in the second verse of the first chapter, “and the earth was tohu and bohu”. These it is of which we have learnt that “God created worlds and destroyed them”. On account of this the earth was “dazed” (tohah) and “bewildered” (bohah),
as if to say, “How could God create worlds to destroy them? It were better not to create them.” Similarly it is said of the heavens, “the heavens have vanished like smoke” (Is. 51, 6). But in fact we have here an indication of what is meant by the expression “destroyed them” showing that God does not really destroy the works of His hands.
The explanation is this. God created the world by means of the Torah, that is to say, in so far as it is called Reshith. By this Reshith He created the heavens and the earth, and He supports them by it, because the word Bereshith contains the word brith (covenant); this covenant is referred to in the verse: “Were it not for my covenant with the day and night, I had not appointed the ordinances of heaven and earth” (Jer. 33, 25). This heaven is that of which it is said “the heavens are the heavens of the Lord” (Ps. 115, 16), and this earth is the “land of the living” comprising seven lands of which David said: “I will walk before the Lord in the lands of the living” (Ibid. 116, 9).
Afterwards He created a heaven and an earth resting on Tohu (emptiness), and having no foundation, i.e. “covenant”, to support them. For this reason God sought to give to the nations of the world the Law containing the covenant of the circumcision, but they were not willing to accept it, and consequently the earth remained parched and desolate.
Hence we read: “Let the waters be gathered to one place, and let the dry land appear.” By “the waters” we understand in this connection the Torah; by “one place” we understand Israel, whose souls are attached to that place of which it is written, “blessed is the glory of the Lord from his place”. The glory of the Lord is the lower Shekinah; “his place” is the upper Shekinah; and since their souls are from that quarter, the name of the Lord rests upon them, and it is said of them, “for the portion of the Lord is his people”. In this way “the waters were gathered to one place”.
The Torah is the salvation of the world, and the Gentiles who did not accept it were left dry and parched. It is in this way that God created worlds and destroyed them, viz. those who do not keep the precepts of the Law; not that He destroys His own works, as some fancy. For why indeed should He destroy His sons, of whom it is written: behibar’am (when they were created) in this passage, which may be analysed into behe ‘beraam, “He created them by means of He” (symbolising the attribute of mercy)?
Moses, before leaving Egypt, sought to enrol proselytes, thinking that they were of those who had been thus created through the letter He ‘, but they were not sincere, and therefore they caused him to be degraded, as it is written, “Go, get thee down, for the people (i.e. thy proselytes) have dealt corruptly” (Ex. 32, 7).
אֵלֶּה תּ'וֹלְדוֹת הַ'שָּׁמַיִם וְ'הָאָרֶץ (ר"ת תה"ו) הָא אוּקְמוּהָ כָּל אֲתַר דִּכְתִיב אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים וְאִלֵּין תּוֹלָדִין דְּתֹהוּ דְּאִתְרְמִיזוּ בַּקְּרָא תִּנְיָינָא וְהָאָרֶץ הָיְתָה תֹהוּ. וְאִלֵּין אִנּוּן דְּאִתְּמָר דְּקוּדְשָׁא בְּרִיךְ הוּא בְּרָא עָלְמִין וּמַחְרִיבָן. וּבְגִין דָּא אַרְעָא הֲוָה תּוֹהָה וּבוֹהָה.
THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. We have laid down that the expression “these are” denotes that those mentioned before are henceforth of no account. In this case what is referred to is the products of tohu (emptiness) hinted at in the second verse of the first chapter, “and the earth was tohu and bohu”. These it is of which we have learnt that “God created worlds and destroyed them”. On account of this the earth was “dazed” (tohah) and “bewildered” (bohah),
אֵיךְ בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמִין לְחָרְבָא לוֹן. שַׁפִּיר הֲוָה דְּלָא לִבְרֵי לוֹן. אֶלָּא וַדַּאי הָכָא אִיכָּא רָזָא. מַאי אִיהוּ וּמַחֲרִיבָן. דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְשֵׁצֵי עוֹבְדֵי יְדוֹי. וְלֹא עוֹד אֶלָּא דָּא שְׁמַיָיא אִתְּמָר בְּהוּ (ישעיהו נ״א:ו׳) כִּי שָׁמַיִם כְּעָשָׁן נִמְלָחוּ וְגו'. אִם כֵּן קוּדְשָׁא בְּרִיךְ הוּא עָבִיד וּמָחֵי.
as if to say, “How could God create worlds to destroy them? It were better not to create them.” Similarly it is said of the heavens, “the heavens have vanished like smoke” (Is. 51, 6). But in fact we have here an indication of what is meant by the expression “destroyed them” showing that God does not really destroy the works of His hands.
אֶלָּא רָזָא דְמִלָּה כְּדֵין הוּא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּרָא עָלְמָא וּבְרָיֵיהּ בְּאוֹרַיְיתָא כְּמָה דְּאוּקְמוּהָ בְּרִאשִׁית, דְּאִתְּמָר בָּהּ (משלי ח׳:כ״ב) יְיָ קָנָנִי רֵאשִׁית דַּרְכּוֹ. וּבְהַאי רֵאשִׁית בְּרָא יָת שְׁמַיָא וְיָת אַרְעָא וְאִיהִי סָמִיךְ לוֹן בֵּיהּ. בְּגִין דִּבְרִית כְּתִיב בֵּיהּ בִּבְ'רֵ'א'שִׁ'י'ת. וְאִתְּמָר בֵּיהּ (ירמיהו ל״ג:כ״ה) אִם לא בְרִיתִי יוֹמָם וְלַיְלָה וְגו'. וְאִלֵּין אִנּוּן דְּאִתְּמָר בְּהוֹן (תהילים קט״ו:ט״ז) הַשָּׁמַיִם שָׁמַיִם לַיְיָ וְגו'. וְאִיהִי אֶרֶץ הַחַיִּים כְּלִילָא מִשְּׁבַע אַרְעִין דְּעֲלַיְיהוּ אָמַר דָּוִד מַלְכָּא (תהילים קט״ז:ט׳) אֶתְהַלֵּךְ לִפְנֵי יְיָ בְּאַרְצוֹת הַחַיִּים.
The explanation is this. God created the world by means of the Torah, that is to say, in so far as it is called Reshith. By this Reshith He created the heavens and the earth, and He supports them by it, because the word Bereshith contains the word brith (covenant); this covenant is referred to in the verse: “Were it not for my covenant with the day and night, I had not appointed the ordinances of heaven and earth” (Jer. 33, 25). This heaven is that of which it is said “the heavens are the heavens of the Lord” (Ps. 115, 16), and this earth is the “land of the living” comprising seven lands of which David said: “I will walk before the Lord in the lands of the living” (Ibid. 116, 9).
וּבְרָא שְׁמַיָא וְאַרְעָא בַּתְרֵיהּ עַל תֹּה"וּ, וְלֵית תַּמָּן יְסוֹדָא דְּאִיהוּ בְּרִי"ת דְּסָמִיךְ לוֹן. בְּגִין דָּא קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְמִיתַּן אוֹרַיְיתָא לְאוּמִין דְּעַלְמָא עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּאִיהוּ בְּרִית מִילָה מַמָּשׁ, וְלָא בָּעוּ לְקַבְּלָא לֵיהּ, וְאִשְׁתְּאָרַת אַרְעָא חֲרֵבָה וִיבֵשָׁה.
Afterwards He created a heaven and an earth resting on Tohu (emptiness), and having no foundation, i.e. “covenant”, to support them. For this reason God sought to give to the nations of the world the Law containing the covenant of the circumcision, but they were not willing to accept it, and consequently the earth remained parched and desolate.
וְדָא אִיהוּ יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה. יִקָּווּ הַמַּיִם דָּא אוֹרַיְיתָא. אֶל מָקוֹם אֶחָד אִלֵּין יִשְׂרָאֵל. בְּגִין דְּנִשְׁמָתַיְיהוּ תַּלְיָין מֵהַהוּא אֲתַר דְּאִתְּמָר בֵּיהּ בָּרוּךְ כְּבוֹד יְיָ מִמְקוֹמוֹ. כְּבוֹד יְיָ שְׁכִינְתָּא תַּתָּאָה. מִמְקוֹמוֹ שְׁכִינְתָּא עִלָּאָה. וְכֵיוָן דְּאִנּוּן נִשְׁמָתַיְיהוּ מִתַּמָּן, שַׁרְיָא עֲלַיְיהוּ וַדַּאי ידו"ד וְאִתְּמָר בְּהוֹן (דברים ל״ב:ט׳) כִּי חֵלֶק יְיָ עַמּוֹ. וְדָא אִיהוּ יִקָּווּ הַמַּיִם אֶל מָקוֹם אֶחָד.
Hence we read: “Let the waters be gathered to one place, and let the dry land appear.” By “the waters” we understand in this connection the Torah; by “one place” we understand Israel, whose souls are attached to that place of which it is written, “blessed is the glory of the Lord from his place”. The glory of the Lord is the lower Shekinah; “his place” is the upper Shekinah; and since their souls are from that quarter, the name of the Lord rests upon them, and it is said of them, “for the portion of the Lord is his people”. In this way “the waters were gathered to one place”.
וְאוֹרַיְיתָא אִיהִי יִשּׁוּבָא דְּעָלְמָא. וְאוּמִין דְּעָלְמָא עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּלָא קַבִּילוּ לָהּ אִשְׁתָּאֲרוּ חֲרִבִין וִיבֵשִׁין. וְדָא אִיהוּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּרָא עָלְמִין וּמַחֲרִיבָן אִלֵּין דְּלָא נָטְרֵי פִּקּוּדֵי אוֹרַיְיתָא, לָא דִּישֵׁצֵי אִיהוּ עוֹבָדוֹי כְּמָה דְּחָשְׁבִין בְּנֵי נְשָׁא. וְלָמָּה יְשֵׁצֵי לוֹן לִבְנוֹי דְּאִתְּמָר בְּהוֹן בְּהִבָּרְאָם בְּה' בְּרָאָם.
The Torah is the salvation of the world, and the Gentiles who did not accept it were left dry and parched. It is in this way that God created worlds and destroyed them, viz. those who do not keep the precepts of the Law; not that He destroys His own works, as some fancy. For why indeed should He destroy His sons, of whom it is written: behibar’am (when they were created) in this passage, which may be analysed into behe ‘beraam, “He created them by means of He” (symbolising the attribute of mercy)?
וְאִלֵּין אִנּוּן דְּמִתְגַיְירִין מֵאוּמִין דְּעָלְמָא. בְּגִינַיְיהוּ נָפְלַת ה' זְעֵירָא דְאַבְרָהָם בְּאֶלֶף חֲמִישָׁאָה דְּהוּא ה'. דְּאִיהוּ חָרֵב וְיָבֵשׁ. חָרֵב בְּבֵית רִאשׁוֹן וְיָבֵשׁ בְּבַיִת שֵׁנִי.
This refers to those of the Gentiles who embrace Judaism.
וּמשֶׁה בְּגִין דְּבָעָא לְאָעֳלָא גִּיּוֹרִין תְּחוֹת גַּדְפוֹי דִּשְׁכִינְתָּא וְחָשִׁיב דְּהֲווּ מֵאִלֵּין דְּאִתְבְּרִיאוּ בְּה' וְהַב בְּהוֹן אָת ה' דְּאַבְרָהָם, גָּרְמוּ לֵיהּ יְרִידָה כְּמָא דְאַתְּ אָמֵר, (שמות ל״ב:ז׳) לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ. בְּגִין דְּלָא קַבִילוּ לְאָת ה' בִּדְחִילוּ דְּיו"ד וּבִרְחִימוּ דְּה'. נָחִית אִיהִי מִדַּרְגֵיהּ דְּאִיהוּ ו'.
Moses, before leaving Egypt, sought to enrol proselytes, thinking that they were of those who had been thus created through the letter He ‘, but they were not sincere, and therefore they caused him to be degraded, as it is written, “Go, get thee down, for the people (i.e. thy proselytes) have dealt corruptly” (Ex. 32, 7).
וְאָת ו' נָחְתַת עִמֵּיהּ בְּגִין דְּלָא יִתְאֲבִיד בֵּינַיְיהוּ דְּעֲתִיד אִיהוּ בְּרָזָא דְגִלְגּוּלָא לְאִתְעַרְבָא בֵּינַיְיהוּ בְּגָלוּתָא בֵּין עֵרֶב רַב דְּאִנּוּן נִשְׁמָתַיְיהוּ מִסִּטְרָא דְּאִלֵּין דְּאִתְּמָר בְּהוֹן (ישעיהו נ״א:ו׳) כִּי שָׁמַיִם כְּעָשָׁן נִמְלָחוּ וְגו'. וְאִלֵּין אִנּוּן דְּלָא בָּעָא נֹחַ רַחֲמֵי עֲלַיְיהוּ. וְאִתְּמָר בְּהוֹן וַיִּמָּחוּ מִן הָאָרֶץ בְּגִין דְּהֲווּ מֵאִלֵּין דְּאִתְּמָר בְּהוֹן (דברים כ״ה:י״ט) תִּמְחֶה אֶת זֵכֶר עֲמָלֵק. וּמשֶׁה לָא אִסְתְּמַר מִנַּיְיהוּ וְאַפִּיל ה' בֵּינַיְיהוּ. וּבְגִין דָּא אִיהוּ לָא יֵעוּל לְאַרְעָא דְּיִשְׂרָאֵל עַד דִּיתוֹב ה' לְאַתְרָהּ. וּבְגִין דָּא נָחַת אִיהוּ מִדַּרְגֵיהּ, וְנָחִית בֵּיהּ ו'. וּבְגִין דָּא ה' נָפְלַת, ו' יוֹקִים לָהּ, ו' דְּמשֶׁה.
וּבְגִין דְּה"א זְעֵירָא ה' דְאַבְרָהָם דְּאִיהִי דְּהִבָּרְאָם אִתְעַזָּר אִיהוּ בְּגִינָהּ, וְאִתְּמָר בֵּיהּ (ישעיהו ס״ג:י״ב) מוֹלִיךְ לִימִין משֶׁה וְגו' וְאַפִּיק לָהּ מִתַּמָּן בְּחֵילָא דְּו' וְאַיְיתֵי לָהּ עִמֵּיהּ. מִיָּד שַׁרְיָא עֲלֵיהּ י"ה וְאִשְׁתְּלִים אוֹמָאָה (דאתמר) (שמות י״ז:ט״ז) כִּי יָד עַל כֵּס יָה מִלְחָמָה לַיְיָ וְגו'. מַאי מִדֹּר דֹּר. דָּא משֶׁה דְּאִתְמָּר בֵּיהּ (קהלת א׳:ד׳) דּוֹר הוֹלֵךְ וְדוֹר בָּא. וְהָא אוּקְמוּהָ דְּלֵית דּוֹר פָּחוּת מִס' רִבּוֹא. וְדָא משֶׁה דְּאִתְּמָר בֵּיהּ דְּאִנְתְּתָא חָדָא יָלְדָה ס' רִבּוֹא בְּכֶרֶס אַחַת.