“God said: Let there be a firmament in the midst of the water, and let it divide between water and water” (Genesis 1:6). “God said: Let there be a firmament” – it is written: “He roofs His upper chambers with water” (Psalms 104:3). The way of the world is that a flesh-and-blood king builds a palace and roofs it with stones, wood, and earth. But the Holy One blessed be He is not so, He roofed His world only with water, as it is stated: “He roofs His upper chambers with water.”
“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens and the upper highest heavens came about. Rav said: Their substance on the first day1When God “created the heavens” (Genesis 1:1). was damp, and on the second day they congealed. “Let there be a firmament” – let the firmament harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia], as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said: Fire emerged from on High and passed over the surface of the firmament.2Drying it, in accordance with the opinion of Rav. When Rabbi Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he would say: Rabbi Ḥanina taught me well. Rabbi Yudan ben Rabbi Shimon said: The fire emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting fire” (Isaiah 64:1)3The verse is speaking of the giving of the Torah, and describes that day as being like another day, one of fire splitting something in two. – when did fire split between what was above and what was below, was it not at the giving of the Torah?4And the verse compares that day to another day, one of a splitting fire – namely, the day of the creation of the heavens. That is a rhetorical question. So it was at the creation of the world.
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them. Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament. But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp.5The wick does not stand on the bottom of the lamp, but is suspended above it, as it were, by the oil. And its fruits are rainwater.6The upper waters produce rain, but, as when a tree produces fruit, they are not depleted by the rainfall.
A certain Samaritan asked Rabbi Meir, saying to him: ‘Is it possible that the upper waters are suspended by the word of God?’ He said to him: ‘Yes.’ He said to him: ‘Bring me a tube with water.’ He brought him a tube with water. He placed a gold plate on top if it, and the water did not stay in place;7It spilled out of the bottom of the tube. [he placed] a silver plate, and the water did not stay in place. When he put his finger on top of it, the water stayed in place. He said to him: ‘You are placing your finger there.’ He said to him: ‘If I am flesh and blood and my finger can suspend the water, the finger of the Holy One blessed be He, all the more so.’ Thus, the upper waters are suspended by the word of God. He [the Samaritan] said to him: ‘Is it possible that the One in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), would speak to Moses from between the two staves of the Ark [in the Tabernacle]?’ He said to him: ‘Bring me large mirrors.’ He said to him: ‘Look at your reflection in them.’ He saw that it [his reflection] was large. He said to him: ‘Bring me small mirrors.’ He brought him small mirrors. He said to him: ‘Look at your reflection in them.’ He saw that it was small. He said to him: ‘If you, who are flesh and blood, are able to change yourself into anything you wish, the One who spoke and made the world come into being, blessed be He, all the more so.’ Thus, when He wishes, “do I not fill the heavens and the earth,” and when he wishes He speaks to Moses from between the two staves of the Ark. Rabbi Ḥanina bar Isi said: At times, the world and its contents cannot contain the glory of his Godliness; at other times He speaks with a person from between the hairs of his head.8Sometimes God’s presence is concentrated into such a small area that it is comparable to the space between hairs. That is what is written: “The Lord answered Job from the tempest [hase’ara]” (Job 38:1) – from between the hairs [saarot] of his head. He further asked him, saying to him: ‘“The stream of God9The source of rainwater. is full of water” (Psalms 65:10) – [it has rained] since the six days of Creation and yet nothing is missing?10The stream is still called “full.” This is bewildering.’ He said to him: ‘Go take a bath, and weigh yourself before you go in [to the bathhouse] and after you have gone in.’11After you have bathed. He went. When he came out and weighed himself he was missing nothing. He said to him: ‘All the perspiration that you excreted, did it not come out of you?’ He said: ‘Yes.’ He said to him: ‘If you, who are flesh and blood, nothing was missing from your fount, from the fount of the Holy One blessed be He, all the more so.’ Thus, “the stream of God is full of water” – [it has rained] since the six days of Creation and nothing is missing. Rabbi Yoḥanan said: The Holy One blessed be He took all of the primordial waters and situated them half in the firmament and half in the ocean. That is, “the stream [peleg] of God is full of water” – half [palga].
The firmament is similar to a pool of water and above the pool is a dome. Because of the pool there is condensation of thick drops, and they descend into the salt water but do not intermingle. Rabbi Yona said: Do not wonder; the Jordan passes through the Sea of Tiberias but does not intermingle [with its water]. There is miraculous process involved in this matter.12The matter of rainfall. When a person sifts wheat or stubble in a sieve, before they fall two or three fingerbreadths they are already intermingled, but these [raindrops] travel a distance of several years and do not intermingle with one another. Rabbi Yudan ben Rabbi Shimon says: He rains them down by measure, as it is stated: “For He deducts [yigara] drops of water” (Job 36:27), just as it says: “It will be deducted [venigra] from your valuation” (Leviticus 27:18).13All deduction is by measure. The thickness of the earth is equivalent to the thickness of the firmament, as it is stated: “It is He who sits over the circuit [ḥug] of the earth…” (Isaiah 40:22), “in the circuit [ḥug] of the heavens He makes His way” (Job 22:14) – the words ḥug ḥug provide a verbal analogy.14Establishing a comparison between the earth and the heavens. Rav Aḥa said in the name of Rabbi Ḥanina: It is like a sheet of metal.15The firmament is not as thick as the earth; rather it is extremely thin. Rabbi Yehoshua bar Rabbi Neḥemya said: It is approximately two or three fingerbreadths [thick]. Rabbi Shimon ben Pazi said: The upper waters contain approximately thirty kesustas16A certain measure of volume. more than the lower – “and let it divide between water and water [lamayim]” – lamed equals thirty.17The numerical value of lamayim is thirty more than the numerical value of mayim. The Rabbis say: It is half and half.
“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7). “God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6).18The verb “made” is employed in reference to something formed by the word of God. Why is “that it was good” not written regarding the second day?19As it is regarding all the other days of Creation. Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday. Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.” Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so. Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed.20Only on the third day did the water assume its final form (Genesis 1:9). That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day. A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh. You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day. Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water].21Because of his wrongful actions at the Waters of Meriva (Numbers 20:12–13). That is why “that it was good” is not written regarding it. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’
“God called the firmament heavens. It was evening and it was morning, a second day” (Genesis 1:8). “God called the firmament heavens [shamayim]” – Rav said: [The word indicates] fire [esh] and water [mayim]. Rabbi Abba bar Kahana said in the name of Rav: The Holy One blessed be He took fire and water and integrated them with one another, and from them the heavens were made. Alternatively, shamim is written,22The letters of shamayim can also be read shamim. as they assess [shamim] the actions of the people. If they merit, “the heavens declare his righteousness” (Psalms 97:6); if not, “the heavens reveal his iniquity” (Job 20:27). Another matter, shamayim – because the creations wonder [mishtomem] in their regard, saying: ‘Of what do they consist? Are they of fire, are they of water? It is a wonder.’ Rabbi Pinḥas said in the name of Rabbi Levi: He [God] came and settled it: “He roofs His upper chambers with water” (Psalms 104:3); that is, they are of water. [Another interpretation: The word indicates] dyes [samim] – just as with dyes, some are green, some are red, some are black, and some are white, so, too, the heavens, at times they are green, at times they are red, at times they are black, and at times they are white. Rabbi Yitzḥak said: “Shamayim” – sa mayim, bearing water.23The upper waters are on top of the heavens. It is analogous to milk that was placed in a bowl. Until a drop of rennet falls into it, it is loose. When one drop of rennet falls into it, it congeals and becomes set [omed]. So, too, “The pillars [amudei] of heaven were loose” (Job 26:11) – the heavens became set when He put His rennet in them, “and it was evening and it was morning, a second day.”24This took place on the second day. This is in accordance with what Rav said: They were moist on the first day and congealed on the second day.
וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, כְּתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין וּמְקָרֶה בַּאֲבָנִים וּבְעֵצִים וּבְעָפָר, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קֵרָה אֶת עוֹלָמוֹ אֶלָּא בְּמַיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו.
“God said: Let there be a firmament in the midst of the water, and let it divide between water and water” (Genesis 1:6).
“God said: Let there be a firmament” – it is written: “He roofs His upper chambers with water” (Psalms 104:3). The way of the world is that a flesh-and-blood king builds a palace and roofs it with stones, wood, and earth. But the Holy One blessed be He is not so, He roofed His world only with water, as it is stated: “He roofs His upper chambers with water.”
וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, רַבָּנָן אָמְרִין לָהּ בְּשֵׁם רַבִּי חֲנִינָא וְרַבִּי פִּנְחָס וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, גָּלְדָה טִפָּה הָאֶמְצָעִית וְנַעֲשׂוּ הַשָּׁמַיִם הַתַּחְתּוֹנִים, וּשְׁמֵי שָׁמַיִם הָעֶלְיוֹנִים. רַב אָמַר לַחִים הָיוּ מַעֲשֵׂיהֶם בַּיּוֹם הָרִאשׁוֹן, וּבַשֵּׁנִי קָרְשׁוּ. יְהִי רָקִיעַ, יֶחֱזַק הָרָקִיעַ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר יֵעָשֶׂה מַטְלִית לָרָקִיעַ, הֵיךְ מָה דְאַתְּ אָמֵר (שמות לט, ג): וַיְרַקְּעוּ אֶת פַּחֵי הַזָּהָב, אָמַר רַבִּי חֲנִינָא יָצְאָה הָאֵשׁ מִלְּמַעְלָה וְלִחֲכָה אֶת פְּנֵי הָרָקִיעַ. רַבִּי יוֹחָנָן כְּשֶׁהָיָה מַגִּיעַ לְפָסוּק זֶה (איוב כו, יג): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה, הָיָה אוֹמֵר יָפֶה לִמְּדַנִי רַבִּי חֲנִינָא. אָמַר רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן יָצָאת הָאֵשׁ מִלְּמַעְלָה וְלִהֲטָה פְּנֵי רָקִיעַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, בָּא מַעֲשֵׂה בְרֵאשִׁית לְלַמֵּד עַל מַתַּן תּוֹרָה וְנִמְצָא לָמֵד מִמֶּנָּהּ, (ישעיה סד, א): כִּקְדֹחַ אֵשׁ הֲמָסִים, אֵימָתַי חָצָה הָאֵשׁ בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, לֹא בְמַתַּן תּוֹרָה, אֶתְמְהָא, כָּךְ הָיְתָה בִּבְרִיָּתוֹ שֶׁל עוֹלָם.
“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens and the upper highest heavens came about. Rav said: Their substance on the first day1When God “created the heavens” (Genesis 1:1). was damp, and on the second day they congealed. “Let there be a firmament” – let the firmament harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia], as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said: Fire emerged from on High and passed over the surface of the firmament.2Drying it, in accordance with the opinion of Rav. When Rabbi Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he would say: Rabbi Ḥanina taught me well. Rabbi Yudan ben Rabbi Shimon said: The fire emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting fire” (Isaiah 64:1)3The verse is speaking of the giving of the Torah, and describes that day as being like another day, one of fire splitting something in two. – when did fire split between what was above and what was below, was it not at the giving of the Torah?4And the verse compares that day to another day, one of a splitting fire – namely, the day of the creation of the heavens. That is a rhetorical question. So it was at the creation of the world.
רַבִּי פִּינְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר, כַּחָלָל שֶׁבֵּין הָאָרֶץ לָרָקִיעַ כָּךְ יֵשׁ בֵּין הָרָקִיעַ לַמַּיִם הָעֶלְיוֹנִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, בֵּינַיִם וּבֵנְתַיִם. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אַמְרֵי טַעֲמָא, אִלּוּ נֶאֱמַר וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר עַל הָרָקִיעַ, הָיִיתִי אוֹמֵר עַל גּוּפוֹ שֶׁל רָקִיעַ הַמַּיִם נְתוּנִים, וּכְשֶׁהוּא אוֹמֵר: וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ, הֲרֵי הַמַּיִם הָעֶלְיוֹנִים תְּלוּיִים בְּמַאֲמָר. אָמַר רַבִּי אַחָא כְּהָדֵין קַנְדִילָא וּפֵרוֹתֵיהֶם אֵלּוּ מֵי גְשָׁמִים.
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them.
Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament. But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp.5The wick does not stand on the bottom of the lamp, but is suspended above it, as it were, by the oil. And its fruits are rainwater.6The upper waters produce rain, but, as when a tree produces fruit, they are not depleted by the rainfall.
כּוּתִי אֶחָד שָׁאַל אֶת רַבִּי מֵאִיר, אָמַר לוֹ אֶפְשָׁר הַמַּיִם הָעֶלְיוֹנִים תְּלוּיִם בְּמַאֲמַר, אָמַר לוֹ הֵן, אָמַר לוֹ הָבֵא לִי אֲפַרְכָּס הֵבִיא לוֹ אֲפַרְכָּס, נָתַן עָלֶיהָ טַס שֶׁל זָהָב וְלֹא עָמְדוּ מַיִם, טַס שֶׁל כֶּסֶף וְלֹא עָמְדוּ מַיִם, כֵּיוָן שֶׁנָּתַן אֶצְבָּעוֹ עָמְדוּ מַיִם. אָמַר לוֹ, אֶצְבָּעֲךָ אַתָּה נוֹתֵן. אָמַר לוֹ, מָה אֲנִי שֶׁאֲנִי בָּשָׂר וָדָם, אֶצְבָּעִי מַעֲמֶדֶת מַיִם, אֶצְבָּעוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי מַיִם הָעֶלְיוֹנִים תְּלוּיִים בְּמַאֲמָר. אָמַר לוֹ, אֶפְשָׁר אוֹתוֹ שֶׁכָּתוּב בּוֹ (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, הָיָה מְדַבֵּר עִם משֶׁה מִבֵּין שְׁנֵי בַּדֵּי הָאָרוֹן, אָמַר לוֹ, הָבֵא לִי מַרְאוֹת גְּדוֹלוֹת, אָמַר לוֹ, רְאֵה בַּבּוּאָה שֶׁלְּךָ בָּהֶן, רָאָה אוֹתָהּ גְּדוֹלָה. אָמַר לוֹ, הָבֵא לִי מַרְאוֹת קְטַנּוֹת, הֵבִיא לוֹ מַרְאוֹת קְטַנּוֹת, אָמַר לוֹ, רְאֵה בַּבּוּאָה שֶׁלְּךָ בָּהֶן, רָאָה אוֹתָהּ קְטַנָּה. אָמַר לוֹ, מָה אִם אַתָּה שֶׁאַתָּה בָּשָׂר וָדָם, אַתָּה מְשַׁנֶּה עַצְמְךָ בְּכָל מַה שֶּׁתִּרְצֶה, מִי שֶׁאָמַר וְהָיָה הָעוֹלָם בָּרוּךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי כְּשֶׁהוּא רוֹצֶה הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, וּכְשֶׁהוּא רוֹצֶה הָיָה מְדַבֵּר עִם משֶׁה מִבֵּין שְׁנֵי בַּדֵּי הָאָרוֹן. אָמַר רַבִּי חֲנִינָא בַּר אִיסֵי פְּעָמִים שֶׁאֵין הָעוֹלָם וּמְלוֹאוֹ מַחֲזִיקִים כְּבוֹד אֱלָהוּתוֹ, פְּעָמִים שֶׁהוּא מְדַבֵּר עִם הָאָדָם מִבֵּין שַׂעֲרוֹת רֹאשׁוֹ, הֲדָא הוּא דִכְתִיב (איוב לח, א): וַיַּעַן ה' אֶת אִיּוֹב מִן הַסְּעָרָה וגו', מִבֵּין שַׂעֲרוֹת רֹאשׁוֹ. וְעוֹד שְׁאָלוֹ אָמַר לוֹ אֶפְשָׁר (תהלים סה, י): פֶּלֶג אֱלֹהִים מָלֵא מָיִם, מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית וְלֹא חָסֵר כְּלוּם, אֶתְמְהָא. אָמַר לוֹ, הִכָּנֵס וּרְחַץ וּשְׁקוֹל עַצְמְךָ עַד שֶׁלֹא תִּכָּנֵס וּמֵאַחַר שֶׁתִּכָּנֵס, הָלַךְ כֵּיוָן שֶׁיָּצָא וְשָׁקַל עַצְמוֹ לֹא חָסַר כְּלוּם, אָמַר לוֹ כָּל אוֹתָהּ הַזֵּעָה שֶׁיָּצָאת, לֹא מִמְּךָ יָצָאת, אָמַר לוֹ הֵן, אָמַר לוֹ וּמָה אַתָּה שֶׁאַתָּה בָּשָׂר וָדָם לֹא חָסַר מַעְיָנְךָ כְּלוּם, מַעְיָנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי פֶּלֶג אֱלֹהִים מָלֵא מָיִם, מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית וְלֹא חָסַר כְּלוּם. אָמַר רַבִּי יוֹחָנָן נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מֵימֵי בְרֵאשִׁית וּנְתָנָם חֶצְיָם בָּרָקִיעַ וְחֶצְיָם בָּאוֹקְיָנוּס, הֲדָא הוּא דִּכְתִיב: פֶּלֶג אֱלֹהִים מָלֵא מָיִם, פַּלְגָּא.
A certain Samaritan asked Rabbi Meir, saying to him: ‘Is it possible that the upper waters are suspended by the word of God?’ He said to him: ‘Yes.’ He said to him: ‘Bring me a tube with water.’ He brought him a tube with water. He placed a gold plate on top if it, and the water did not stay in place;7It spilled out of the bottom of the tube. [he placed] a silver plate, and the water did not stay in place. When he put his finger on top of it, the water stayed in place. He said to him: ‘You are placing your finger there.’ He said to him: ‘If I am flesh and blood and my finger can suspend the water, the finger of the Holy One blessed be He, all the more so.’ Thus, the upper waters are suspended by the word of God.
He [the Samaritan] said to him: ‘Is it possible that the One in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), would speak to Moses from between the two staves of the Ark [in the Tabernacle]?’ He said to him: ‘Bring me large mirrors.’ He said to him: ‘Look at your reflection in them.’ He saw that it [his reflection] was large. He said to him: ‘Bring me small mirrors.’ He brought him small mirrors. He said to him: ‘Look at your reflection in them.’ He saw that it was small. He said to him: ‘If you, who are flesh and blood, are able to change yourself into anything you wish, the One who spoke and made the world come into being, blessed be He, all the more so.’ Thus, when He wishes, “do I not fill the heavens and the earth,” and when he wishes He speaks to Moses from between the two staves of the Ark.
Rabbi Ḥanina bar Isi said: At times, the world and its contents cannot contain the glory of his Godliness; at other times He speaks with a person from between the hairs of his head.8Sometimes God’s presence is concentrated into such a small area that it is comparable to the space between hairs. That is what is written: “The Lord answered Job from the tempest [hase’ara]” (Job 38:1) – from between the hairs [saarot] of his head.
He further asked him, saying to him: ‘“The stream of God9The source of rainwater. is full of water” (Psalms 65:10) – [it has rained] since the six days of Creation and yet nothing is missing?10The stream is still called “full.” This is bewildering.’ He said to him: ‘Go take a bath, and weigh yourself before you go in [to the bathhouse] and after you have gone in.’11After you have bathed. He went. When he came out and weighed himself he was missing nothing. He said to him: ‘All the perspiration that you excreted, did it not come out of you?’ He said: ‘Yes.’ He said to him: ‘If you, who are flesh and blood, nothing was missing from your fount, from the fount of the Holy One blessed be He, all the more so.’ Thus, “the stream of God is full of water” – [it has rained] since the six days of Creation and nothing is missing.
Rabbi Yoḥanan said: The Holy One blessed be He took all of the primordial waters and situated them half in the firmament and half in the ocean. That is, “the stream [peleg] of God is full of water” – half [palga].
הָרָקִיעַ דּוֹמֶה לִבְרֵכָה, וּלְמַעְלָה מִן הַבְּרֵכָה כִּפָּה, וּמֵחֲמַת שֶׁהַבְּרֵכָה מַזַּעַת טִפִּים עָבוֹת, וְהֵן יוֹרְדִין לְתוֹךְ מַיִם הַמְּלוּחִים וְאֵינָן מִתְעָרְבִין, אָמַר רַבִּי יוֹנָה אַל תִּתְמַהּ, הָדֵין יַרְדְּנָא עוֹבֵר בְּיַמָּא דִּטְבֶרְיָא וְלָא מִתְעָרֵב בֵּיהּ, מַעֲשֵׂה נִסִּים יֵשׁ בַּדָּבָר, אָדָם כּוֹבֵר חִטִּים אוֹ תֶּבֶן בִּכְבָרָה, עַד שֶׁלֹא יֵרְדוּ שְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת הֵן מִתְעָרְבִין, וְאֵלּוּ מְהַלְּכִין מַהֲלַךְ כַּמָּה שָׁנִים, וְאֵין מִתְעָרְבִין. רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן אוֹמֵר שֶׁהוּא מוֹרִידָן בְּמִדָּה, שֶׁנֶּאֱמַר (איוב לו, כז): כִּי יְגָרַע נִטְפֵי מָיִם, הֵיךְ מָה דְאַתְּ אָמַר (ויקרא כז, יח): וְנִגְרַע מֵעֶרְכְּךָ. כְּעוֹבְיָהּ שֶׁל אֶרֶץ כָּךְ עוֹבְיָהּ שֶׁל רָקִיעַ, שֶׁנֶּאֱמַר (ישעיה מ, כב): הַיּשֵׁב עַל חוּג הָאָרֶץ וגו' (איוב כב, יד): וְחוּג שָׁמַיִם יִתְהַלָּךְ, וְחוּג חוּג לִגְזֵרָה שָׁוָה, אָמַר רַב אַחָא בְּשֵׁם רַבִּי חֲנִינָא כַּטַּס הַזֶּה. רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה אָמַר, כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת. רַבִּי שִׁמְעוֹן בֶּן פָּזִי אָמַר, הַמַּיִם הָעֶלְיוֹנִים יְתֵירִין עַל הַתַּחְתּוֹנִים כִּשְׁלשִׁים כְּסוּסְטָאוֹת. בֵּין מַיִם לָמָיִם, למ"ד, תְּלָתִין. רַבָּנָן אָמְרִין מֶחֱצָה עַל מֶחֱצָה.
The firmament is similar to a pool of water and above the pool is a dome. Because of the pool there is condensation of thick drops, and they descend into the salt water but do not intermingle. Rabbi Yona said: Do not wonder; the Jordan passes through the Sea of Tiberias but does not intermingle [with its water].
There is miraculous process involved in this matter.12The matter of rainfall. When a person sifts wheat or stubble in a sieve, before they fall two or three fingerbreadths they are already intermingled, but these [raindrops] travel a distance of several years and do not intermingle with one another.
Rabbi Yudan ben Rabbi Shimon says: He rains them down by measure, as it is stated: “For He deducts [yigara] drops of water” (Job 36:27), just as it says: “It will be deducted [venigra] from your valuation” (Leviticus 27:18).13All deduction is by measure.
The thickness of the earth is equivalent to the thickness of the firmament, as it is stated: “It is He who sits over the circuit [ḥug] of the earth…” (Isaiah 40:22), “in the circuit [ḥug] of the heavens He makes His way” (Job 22:14) – the words ḥug ḥug provide a verbal analogy.14Establishing a comparison between the earth and the heavens. Rav Aḥa said in the name of Rabbi Ḥanina: It is like a sheet of metal.15The firmament is not as thick as the earth; rather it is extremely thin. Rabbi Yehoshua bar Rabbi Neḥemya said: It is approximately two or three fingerbreadths [thick].
Rabbi Shimon ben Pazi said: The upper waters contain approximately thirty kesustas16A certain measure of volume. more than the lower – “and let it divide between water and water [lamayim]” – lamed equals thirty.17The numerical value of lamayim is thirty more than the numerical value of mayim. The Rabbis say: It is half and half.
וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ, זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁהִרְעִישׁ בֶּן זוֹמָא אֶת הָעוֹלָם, וַיַּעַשׂ, אֶתְמְהָא, וַהֲלוֹא בְּמַאֲמָר הֵן, הֱוֵי (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם, לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, רַבִּי יוֹחָנָן תָּנֵי לָהּ בְּשֵׁם רַבִּי יוֹסֵי בֶּן רַבִּי חֲלַפְתָּא, שֶׁבּוֹ נִבְרֵאת גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, יוֹם שֶׁיֵּשׁ בּוֹ אֶתְמוֹל וְאֵין בּוֹ שִׁלְשׁוֹם. רַבִּי חֲנִינָא אוֹמֵר שֶׁבּוֹ נִבְרֵאת מַחְלֹקֶת, שֶׁנֶּאֱמַר: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. אָמַר רַבִּי טַבְיוֹמֵי אִם מַחְלֹקֶת שֶׁהִיא לְתִקּוּנוֹ שֶׁל עוֹלָם וּלְיִשּׁוּבוֹ, אֵין בָּהּ כִּי טוֹב. מַחְלֹקֶת שֶׁהִיא לְעִרְבּוּבוֹ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי שְׁמוּאֵל לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כָּתוּב בַּשְּׁלִישִׁי כִּי טוֹב שְׁנֵי פְּעָמִים, אֶחָד לִמְלֶאכֶת הַמַּיִם, וְאֶחָד לִמְלַאכְתּוֹ שֶׁל יוֹם. שָׁאֲלָה מַטְרוֹנָה אַחַת אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, אָמַר לָהּ אַף עַל פִּי כֵן חָזַר וּכְלָלוֹ כֻּלּוֹ בַּסּוֹף, שֶׁנֶּאֱמַר (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, אָמְרָה לֵיהּ מָשָׁל שִׁשָּׁה בְּנֵי אָדָם בָּאִין אֶצְלְךָ וְאַתְּ נוֹתֵן לְכָל אֶחָד וְאֶחָד מָנֶה, וּלְאֶחָד אֵין אַתְּ נוֹתֵן מָנֶה, וְאַתְּ חוֹזֵר וְנוֹתֵן לְכֻלָּם מָנֶה אֶחָד, לֹא נִמְצָא בְּיַד כָּל אֶחָד מָנֶה וּשְׁתוּת וּבְיַד אֶחָד שְׁתּוּת, אֶתְמָהָא. חָזַר וְאָמַר לָהּ כְּהַהוּא דְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כְּתִיב בַּשְּׁלִישִׁי שְׁתֵּי פְּעָמִים כִּי טוֹב, אַחַת לִמְלֶאכֶת הַמַּיִם וְאַחַת לִמְלֶאכֶת הַיּוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי תַּנְחוּם בַּר חֲנִילָאִי אָמַר, כְּתִיב (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה קָרוּי טוֹב (שמות ב, ב), וְעָתִיד לִטֹּל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם, לְפִיכָךְ לֹא כָּתוּב בָּהֶם כִּי טוֹב. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ לִגְיוֹן קָשֶׁה, אָמַר הַמֶּלֶךְ הוֹאִיל וְלִגְיוֹן זֶה קָשֶׁה אַל יִכָּתֵב שְׁמִי עָלָיו. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְהַמַּיִם הַלָּלוּ לָקוּ בָּהֶם דּוֹר הַמַּבּוּל, וְדוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, לְפִיכָךְ אַל יִכָּתֵב בָּהֶן כִּי טוֹב.
“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7).
“God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6).18The verb “made” is employed in reference to something formed by the word of God.
Why is “that it was good” not written regarding the second day?19As it is regarding all the other days of Creation. Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday.
Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.” Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so.
Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed.20Only on the third day did the water assume its final form (Genesis 1:9). That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day.
A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh. You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day.
Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water].21Because of his wrongful actions at the Waters of Meriva (Numbers 20:12–13). That is why “that it was good” is not written regarding it.
Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’
וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם, רַב אָמַר אֵשׁ וּמָיִם, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מִשּׁוּם רַב, נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵשׁ וּמַיִם וּפְתָכָן זֶה בָּזֶה וּמֵהֶן נַעֲשׂוּ שָׁמַיִם. דָּבָר אַחֵר, שָׁמִים כְּתִיב, שֶׁהֵן שָׁמִים מַעֲשֵׂיהֶן שֶׁל בְּרִיּוֹת, אִם זָכוּ (תהלים צז, ו): וְהִגִּידוּ הַשָּׁמַיִם צִדְקוֹ, וְאִם לָאו (איוב כ, כז): יְגַלּוּ שָׁמַיִם עֲוֹנוֹ. דָּבָר אַחֵר שָׁמַיִם, שֶׁהַבְּרִיּוֹת מִשְׁתּוֹמְמִים עֲלֵיהֶן לֵאמֹר, שֶׁל מָה הֵן, שֶׁל אֵשׁ הֵן, שֶׁל מַיִם הֵן, אֶתְמְהָא. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר, הוּא אָתָא וְקָם עָלָיו (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, הֱוֵי שֶׁל מַיִם הֵן. סַמִּים, מַה סַּמִּים הַלָּלוּ, מֵהֶן יְרֻקִּין וּמֵהֶן אֲדֻמִּים, מֵהֶם שְׁחֹרִים וּמֵהֶם לְבָנִים, כָּךְ שָׁמַיִם פְּעָמִים יְרֻקִּין, וּפְעָמִים אֲדֻמִּים, פְּעָמִים שְׁחֹרִים, וּפְעָמִים לְבָנִים. רַבִּי יִצְחָק אָמַר, שָׁמַיִם, שָׂא מַיִם, טְעוֹן מַיִם. מָשָׁל לְחָלָב שֶׁהָיָה נָתוּן בִּקְעָרָה, עַד שֶׁלֹא תֵּרֵד לְתוֹכוֹ טִפָּה אַחַת שֶׁל מְסוֹ הוּא מְרַפֵּף, כֵּיוָן שֶׁיָּרַד לְתוֹכוֹ טִפָּה אַחַת שֶׁל מְסוֹ, מִיָּד הוּא קוֹפֵא וְעוֹמֵד, כָּךְ (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ, עָמְדוּ שָׁמַיִם נִתַּן בָּהֶם אֶת הַמְּסוֹ, וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי, אַתְיָא כִּדְאָמַר רַב, לַחִים הָיוּ בָּרִאשׁוֹן וּבַשֵּׁנִי קָרְשׁוּ.
“God called the firmament heavens. It was evening and it was morning, a second day” (Genesis 1:8).
“God called the firmament heavens [shamayim]” – Rav said: [The word indicates] fire [esh] and water [mayim]. Rabbi Abba bar Kahana said in the name of Rav: The Holy One blessed be He took fire and water and integrated them with one another, and from them the heavens were made. Alternatively, shamim is written,22The letters of shamayim can also be read shamim. as they assess [shamim] the actions of the people. If they merit, “the heavens declare his righteousness” (Psalms 97:6); if not, “the heavens reveal his iniquity” (Job 20:27).
Another matter, shamayim – because the creations wonder [mishtomem] in their regard, saying: ‘Of what do they consist? Are they of fire, are they of water? It is a wonder.’ Rabbi Pinḥas said in the name of Rabbi Levi: He [God] came and settled it: “He roofs His upper chambers with water” (Psalms 104:3); that is, they are of water.
[Another interpretation: The word indicates] dyes [samim] – just as with dyes, some are green, some are red, some are black, and some are white, so, too, the heavens, at times they are green, at times they are red, at times they are black, and at times they are white.
Rabbi Yitzḥak said: “Shamayim” – sa mayim, bearing water.23The upper waters are on top of the heavens.
It is analogous to milk that was placed in a bowl. Until a drop of rennet falls into it, it is loose. When one drop of rennet falls into it, it congeals and becomes set [omed]. So, too, “The pillars [amudei] of heaven were loose” (Job 26:11) – the heavens became set when He put His rennet in them, “and it was evening and it was morning, a second day.”24This took place on the second day. This is in accordance with what Rav said: They were moist on the first day and congealed on the second day.