Bereshit Rabbah 10

וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם (בראשית ב, א), כְּתִיב (תהלים קיט, צו): לְכָל תִּכְלָה רָאִיתִי קֵץ רְחָבָה מִצְוָתְךָ מְאֹד, לַכֹּל יֵשׁ סִיקוּסִים, שָׁמַיִם וָאָרֶץ יֵשׁ לָהֶם סִיקוּסִים, חוּץ מִדָּבָר אֶחָד שֶׁאֵין לוֹ סִיקוּסִים, וְאֵי זוֹ, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר (איוב יא, ט): אֲרֻכָּה מֵאֶרֶץ מִדָּהּ וּרְחָבָה מִנִּי יָם. דָּבָר אַחֵר, לְכָל תִּכְלָה רָאִיתִי קֵץ, זוֹ מְלֶאכֶת שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ. “The heavens and the earth and their entire host were completed” (Genesis 2:1).
“The heavens and the earth and their entire host were completed.” It is written: “I see an end to all great things, but Your commandments are exceedingly broad” (Psalms 119:96). Everything has boundaries, the heavens and earth have boundaries, with the exception of one matter that does not have boundaries. Which is that? That is the Torah, as it is stated: “Its measure is longer than the earth and broader than the sea” (Job 11:9). Another interpretation: “I see an end to all great things” – this is the work of the creation of the heavens and the earth, as it is stated: “The heavens and the earth…were completed.”

רַבִּי חָמָא פָּתַח (משלי כה, ד): הָגוֹ סִיגִים מִכָּסֶף וגו', אָמַר רַבִּי אֱלִיעֶזֶר בְּשֵׁם רַבִּי יַעֲקֹב, מָשָׁל לְאַמְבַּטִּי שֶׁהָיְתָה מְלֵאָה מַיִם, וְהָיוּ בָהּ שְׁנֵי דְּיוֹסְקוֹסִים נָאִים, כָּל זְמַן שֶׁהָיְתָה מְלֵאָה מַיִם לֹא הָיְתָה מְלֶאכֶת דְּיוֹסְקוֹסִים נִרְאֵית, כֵּיוָן שֶׁפָּסְקָה וְנִעֵר הַמַּיִם שֶׁבְּתוֹכָהּ, נִרְאֵית מְלֶאכֶת דְּיוֹסְקוֹסִים. כָּךְ, כָּל זְמַן שֶׁהָיָה הָעוֹלָם תֹּהוּ וָבֹהוּ, לֹא נִרְאֵית מְלֶאכֶת שָׁמַיִם וָאָרֶץ, כֵּיוָן שֶׁנֶּעֱקַר תֹּהוּ וָבֹהוּ מִן הָעוֹלָם, נִרְאֵית מְלֶאכֶת שָׁמַיִם וָאָרֶץ. (משלי כה, ד): וַיֵּצֵא לַצֹּרֵף כֶּלִי, נַעֲשׂוּ כֵּלִים, הֲדָא הוּא דִכְתִיב: וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם. Rabbi Ḥama began: “Remove the dross from silver [and a vessel will emerge for the smith] (Proverbs 25:4) – Rabbi Eliezer said in the name of Rabbi Yaakov: This is analogous to a bathtub that was filled with water, and there were two ornamental bowls in it. As long as it was full of water, the handiwork of the bowls was not visible. Once someone opened the drain and emptied the water from it, the handiwork of the bowls became visible. So, too, as long as the world was emptiness and disorder, the labor of the heavens and the earth was not visible. Once the emptiness and disorder was uprooted from the world,¹Upon the completion of the process of creation. the handiwork of the heavens and the earth became visible. “A vessel [keli] will emerge for the smith” (Proverbs 25:4) – they [the heavens and earth] became [finished] vessels. That is what is written: “The heavens and the earth and their entire host were completed [vaykhulu].”

כֵּיצַד בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אָמַר רַבִּי יוֹחָנָן נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּי פְּקָעִיּוֹת, אַחַת שֶׁל אֵשׁ וְאַחַת שֶׁל שֶׁלֶג, וּפְתָכָן זֶה בָּזֶה וּמֵהֶן נִבְרָא הָעוֹלָם. רַבִּי חֲנִינָא אָמַר, אַרְבַּע, לְאַרְבַּע רוּחוֹת הַשָּׁמַיִם. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, שֵׁשׁ, אַרְבַּע לְאַרְבַּע רוּחוֹת, וְאַחַת מִלְּמַעְלָן וְאַחַת מִלְּמַטָּן. אַדְרַיָּינוּס שְׁחִיק עֲצָמוֹת שָׁאֲלֵיהּ לְרַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא, אֲמַר לֵיהּ כֵּיצַד בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ. אָמַר לֵיהּ כְּהַהוּא דְּאָמַר רַבִּי חָמָא בַּר חֲנִינָא. אָמַר לֵיהּ אֶפְשָׁר כֵּן, אֶתְמְהָא. הִכְנִיסוֹ לְבַיִת קָטָן, אָמַר לֵיהּ, פְּשֹׁט יָדֶךָ לְמִזְרָח וּלְמַעֲרָב לְצָפוֹן וּלְדָרוֹם. אָמַר לֵיהּ, כָּךְ הָיָה מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. How did the Holy One blessed be He create His world? Rabbi Yoḥanan said: The Holy One blessed be He took two skeins, one of fire and one of snow, mixed them with one another, and from them the world was created. Rabbi Ḥanina said: Four, for the four directions of the world. Rabbi Ḥama bar Ḥanina said: Six, four for the four directions and one for above and one for below. Hadrian, may his bones be crushed, once asked Rabbi Yehoshua bar Ḥananya, saying to him: ‘How did the Holy One blessed be He create His world?’ He said to him in accordance with what Rabbi Ḥama bar Ḥanina said. He said to him: ‘Is it possible that it was so?’ This was a rhetorical question. He took him into a small house and said to him: ‘Extend your hand to east, west, north, and south.’ He said to him: ‘Such was the action done by the Holy One blessed be He.’

אָמַר רַבִּי הוֹשַׁעְיָא, דָּרַשׁ רַבִּי אָפֵס בְּאַנְטוֹכְיָא, אֵין לָשׁוֹן וַיְכֻלּוּ אֶלָּא לְשׁוֹן מַכָּה וּלְשׁוֹן כְּלָיָה. מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס בִּמְדִינָה וְקִלְּסוּ אוֹתוֹ בְּנֵי הַמְדִינָה, וְעָרַב לוֹ קִלּוּסָן, הִרְבָּה לָהֶן בְּדִיצָה, הִרְבָּה לָהֶן בְּהִדְיוֹכִין. לְאַחַר זְמַן הִכְעִיסוּ אוֹתוֹ, וּמִעֵט לָהֶן בְּדִיצָה וּמִעֵט לָהֶן בְּהִדְיוֹכִין. כָּךְ עַד שֶׁלֹא חָטָא אָדָם הָרִאשׁוֹן הָיוּ הַמַּזָּלוֹת מְהַלְּכִין דֶּרֶךְ קְצָרָה וּבִמְהִירוּת, מִשֶּׁחָטָא סִבְּבָן דֶּרֶךְ אֲרֻכָּה וּבִמְתִינוּת. יֵשׁ מַזָּל שֶׁגּוֹמֵר הִלּוּכוֹ לְי"ב חֹדֶשׁ, כְּגוֹן כּוֹכָב חַמָּה. וְיֵשׁ מַזָּל שֶׁהוּא גּוֹמֵר הִלּוּכוֹ לִשְׁלשִׁים יוֹם, וְהִיא לְבָנָה. וְיֵשׁ מַזָּל שֶׁגּוֹמֵר הִלּוּכוֹ לִשְׁתֵּים עֶשְׂרֵה שָׁנָה, וְהוּא צֶדֶק. וְיֵשׁ מַזָּל שֶׁהוּא גוֹמֵר הִלּוּכוֹ לִשְׁלשִׁים שָׁנָה, וְהוּא שַׁבְּתָי. חוּץ מִן כּוֹכָב נֹגַהּ וּמַאְדִּים, שֶׁאֵין גּוֹמְרִין הִלּוּכָן אֶלָּא לְאַרְבַּע מֵאוֹת וּשְׁמוֹנִים שָׁנָה. (ובעי שאלה שנגה מהלכת י"ב מזלות לעשרה חדשים, כל מזל כ"ה יום, ומאדים חדש וחצי, בל מזל מהלך י"ב שנה ומחצה, והיאך אומר כן נגה ומאדים אין גומרין הלוכן אלא לארבע מאות ושמונים שנה, חזינא תמיהה לפיכך בעי שאלה). רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין תָּנֵי, בְּנוֹת שׁוּחַ בְּשָׁנָה שְׁנִיָּה שֶׁל שְׁמִטָּה נוֹהֵג קְדֻשַּׁת שְׁבִיעִית שֶׁלָּהֶן, לְפִי שֶׁעוֹשׂוֹת פֵּרוֹת לְשָׁלשׁ שָׁנִים, וְאוֹתוֹ הַיּוֹם עָשׂוּ פֵּרוֹת בֶּן יוֹמָן. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַפֵּא אוֹתָהּ מַכָּה, שֶׁנֶּאֱמַר (ישעיה ל, כו): וּמַחַץ מַכָּתוֹ יִרְפָּא, מַחַץ מַכָּתוֹ שֶׁל עוֹלָם, יִרְפָּא. Rabbi Hoshaya said: Rabbi Afes expounded in Antioch: “Vaykhulu” is nothing other than an expression of a delivering a blow and an expression of destruction [kelaya]. This is analogous to a king who entered a province and the residents of the province lauded him. Their lauding pleased him, and he provided them with encouragement and incentives. Sometime later, they angered him, so he minimized encouragement and incentives for them. So, too, until Adam the first man sinned, the celestial bodies would move in a short path, and quickly. After he sinned, He diverted them into a roundabout path, and they went at a slow pace. There are celestial bodies that complete their circuits in twelve months, such as Mercury. And there are celestial objects that complete their circuit in thirty days, namely, the moon. And there are celestial objects that complete their circuits in twelve years, namely, Jupiter. And there are celestial objects that complete their circuits in thirty years, namely, Saturn. This is all besides Venus and Mars, which complete their circuit only in four hundred and eighty years. 2This is a gloss from an unknown student, which was mistakenly inserted into the Midrash text since the first printed edition.
Rabbi Pinḥas taught in the name of Rabbi Ḥanan of Tzippori: Regarding white fig trees, their Sabbatical Year sanctity takes effect in the second year of the Sabbatical cycle, because they produce fruit after three years,³Mishna Sheviit 5:1. Fruit that is picked two years after the Sabbatical Year began forming during the Sabbatical Year. whereas on that day,⁴The third day of Creation, when trees were created. they produced fruit in one day. But in the future, the Holy One blessed be He will heal that impairment, as it is stated: “He will heal the wound of his injury” (Isaiah 30:26) – He will heal the wounds of injuries of all the world.

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נִשְׁתַּכְלְלוּ שָׁמַיִם בְּחַמָּה וּלְבָנָה וּבְמַזָּלוֹת, וְנִשְׁתַּכְלְלָה הָאָרֶץ בְּאִילָנוֹת וּבִדְשָׁאִין וְגַן עֵדֶן. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מְכוּלָלִים הָיוּ הַמַּעֲשִׂים, וְהָיוּ מוֹתְחִין וְהוֹלְכִין. וְכָל צְבָאָם, אָמַר רַבִּי אֶלְעָזָר שְׁלשָׁה צְבָאִים הֵן, צָבָא לַשָּׁמַיִם וְלָאָרֶץ, וְצָבָא לַתַּלְמִידִים, וְצָבָא לַיִּסּוּרִין. צָבָא לַשָּׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם. צָבָא לַתַּלְמִידִים מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, יד): כָּל יְמֵי צְבָאִי אֲיַחֵל עַד בּוֹא חֲלִיפָתִי עַד יָקוּם חִילוּפִי. וְצָבָא לַיִּסּוּרִים מִנַּיִן, שֶׁנֶּאֱמַר (איוב ז, א): הֲלֹא צָבָא לֶאֱנוֹשׁ עֲלֵי אֶרֶץ, וְכָל צִבְיוֹנוֹ שֶׁל אָדָם אֵינוֹ אֶלָּא עַל הָאָרֶץ, וּמַה הַנָּיָה לוֹ (איוב ז, א): וְכִימֵי שָׂכִיר יָמָיו. נַחְמָן בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, אִם זָכָה צָבָא לוֹ, וְאִם לָאו צָבָא עָלָיו. בָּנָה בִּנְיָן, עָלָה בְּיָדוֹ, צָבָא לוֹ, נָפַל מִמֶּנּוּ וָמֵת, צָבָא עָלָיו. אָכַל פִּתּוֹ וְהַנָּיָתוֹ, צָבָא לוֹ. עָמְדָה בְּתוֹךְ גְּרוֹנוֹ וְחִנַּקְתּוֹ, צָבָא עָלָיו. הַרְבֵּה צְבָאִים מִנָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם הַזֶּה לִתְבֹּעַ דִּקָּיוֹן שֶׁלּוֹ, הַרְבֵּה דֻּבִּים, הַרְבֵּה אֲרָיוֹת, הַרְבֵּה נְחָשִׁים, הַרְבֵּה שְׂרָפִים, הַרְבֵּה עַקְרַבִּים, וְלֹא עוֹד אֶלָּא כִּימֵי שָׂכִיר יָמָיו. Rabbi Yehoshua ben Levi said: The heavens were perfected [nishtakhlelu] through [the addition of] the sun, moon, and constellations, and the earth was perfected through [the addition of] trees, vegetation, and the Garden of Eden. Rabbi Simon in the name of Rabbi Yehoshua ben Levi: The creations were all made in generic form [mekhulalim],⁵When they were first created they were without their full shape and detail, and during the six days of creation they expanded and developed into their full form. and they gradually expanded.
“And their entire host [tzevaam]” – Rabbi Elazar said: There are three kinds of tzava:⁶The word is used in three different senses. The common denominator of them all is that they refer to things that come in abundance. The tzava of the heavens and the earth, the tzava of the students, and the tzava of suffering. The tzava of the heavens and the earth, as it is stated: “The heavens and the earth and their entire host [tzevaam] were completed.” The tzava of the students, from where is it derived? It is as it is stated: “All the days of my teaching students [tzeva’i], I wait until my replacement comes” (Job 14:14) – until my replacement arises. The tzava of suffering, from where is it derived? It is as it is stated: “Behold, there is suffering [tzava] for man upon earth” (Job 7:1).
[Another interpretation of this last verse:] All a person’s aspirations [tzivion] are only on the earth.⁷For earthly matters, such as achieving wealth and comfort. But of what benefit is it for him, since “his days are like the days of a hired laborer” (Job 7:1).
Naḥman son of Rabbi Shmuel bar Naḥman said: If one merits, tzava⁸A great deal of success. will be his, but if not, the tzava⁹Great tragedy. will be upon him.¹⁰The word “upon” in Job 7:1 is written (ketiv) על, but pronounced (keri) עלי, allowing for two interpretations: Either the tzava is for the benefit of the man, or it overcomes him. When one builds a building, if he is fortunate, the tzava is his. If he falls from it and dies, the tzava overcomes him. If one eats his bread and enjoys it, tzava is his. If it gets stuck in his throat and chokes him, the tzava overcomes him. And the Holy One blessed be He has appointed many kinds of tzava for man in order to collect His due – many bears, many lions, many snakes, many fiery serpents, many scorpions.¹¹The lesson is that the pursuit of material gain may ultimately be detrimental to a person. Moreover, “his days are like the days of a hired laborer.”

בַּר סִירָא אָמַר, אֱלוֹהַּ הֶעֱלָה סַמִּים מִן הָאָרֶץ, בָּהֶם הָרוֹפֵא מְרַפֵּא אֶת הַמַּכָּה, וּבָהֶם הָרוֹקֵחַ מְרַקֵּחַ אֶת הַמִּרְקַחַת. אָמַר רַבִּי סִימוֹן אֵין לְךָ כָּל עֵשֶׂב וְעֵשֶׂב, שֶׁאֵין לוֹ מַזָּל בָּרָקִיעַ שֶׁמַּכֶּה אוֹתוֹ, וְאוֹמֵר לוֹ גְּדַל, הֲדָא הוּא דִּכְתִיב (איוב לח, לג): הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ וגו', לָשׁוֹן שׁוֹטֵר (איוב לח, לא): הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ משְׁכוֹת כְּסִיל תְּפַתֵּחַ, רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי סִימוֹן אָמַר, כִּימָה מְעַדֶּנֶת אֶת הַפֵּרוֹת, וּכְסִיל מוֹשֵׁךְ בֵּין קֶשֶׁר לְקֶשֶׁר. הֲדָא הוּא דִכְתִיב (איוב לח, לב): הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִּשׁ עַל בָּנֶיהָ תַנְחֵם, רַבִּי תַּנְחוּם בַּר חִיָּא וְרַבִּי סִימוֹן אָמְרוּ, מַזָּל הוּא שֶׁהוּא מְמַזֵּר אֶת הַפֵּרוֹת. Bar Sira said: God produced drugs from the earth with which the physician heals the wound, and with which the pharmacist mixes his compounds.¹²The Wisdom of Ben Sira 38:4. Rabbi Simon said: There is not a single blade of grass that does not have a constellation in the firmament¹³A heavenly force or an angel that is in charge of it. that strikes it and says to it: ‘Grow.’ That is what is written: “Do you know the rules of the heavens? Will you establish its dominion [mishtaro] on earth?” (Job 38:33). It is an expression of being in charge [shoter]. “Will you tie the chains of the Pleiades, or untie the reins of Orion?” (Job 38:31) – Rabbi Ḥanina bar Pappa and Rabbi Simon said: Pleiades renders fruits delicate and Orion draws it out from knot to knot.¹⁴It causes the fruits to grow to full size. That is what is written: “Will you bring out the Mazarot in its season and guide Ursa with its sons?” (Job 38:32). Rabbi Tanḥuma said: It [Mazarot] is a constellation that softens [memazer] the produce.

רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. The Rabbis say: Even matters that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, and through all of them the Holy One blessed be He executes His missions – even by means of a serpent, even by means of a gnat, even by means of a frog. Rabbi Tanḥuma said it in the name of Rabbi Menaḥma, Rabbi Berekhya in the name of Rabbi Ḥelbo: Rabbi Aḥa would relate this incident: A certain man was standing on the river bank. He saw a frog carrying a scorpion and transporting it across the river.¹⁵The scorpion was sent to kill someone, and crossed the river in an unnatural manner to do so. After it [the scorpion] performed its mission, it [the frog] took it back to its place.
Rabbi Pinḥas said in the name of Rabbi Ḥanan of Tzippori: There was an incident involving a certain man who was standing to reap his crop in the Bei Tarfa valley. He saw a stalk of a certain herb, picked it, and crafted it into a wreath for his head. A serpent came and he struck it, killing it. Another man came and stood there to look at the snake. He said: ‘I wonder, who was it who killed this serpent?’ That man said: ‘I killed it.’ He lifted his eyes and saw the stalk of herb that had been crafted into a wreath on his head. He said: ‘Did you really kill it?’ He said: ‘Yes.’ He said: ‘Can you remove that herb from your head?’ He said: ‘Yes.’ Once he removed it he said to him: ‘Can you come over here and lift this serpent with this staff?’ He said: ‘Yes.’ When he approached that serpent, immediately his limbs fell.¹⁶The snake had been sent to kill the man. The herb, which apparently contained an antidote to snake venom, saved him from his fate, but eventually the mission was accomplished.
Rabbi Yanai was sitting and expounding at the entrance to his city. He saw a serpent slithering and approaching. When he chased it away from one side, it returned at the other side, and when he chased it away from that side, it returned from the other side. He said: This one is on his way to perform a mission. Thereafter, a sound was heard in the city: So-and-so son of so-and-so was bitten by a serpent and died.
Rabbi Elazar was sitting, paying a visit to the latrine. A Roman came and expelled him, entered in his place and sat himself down. He [Rabbi Elazar] said: This did not occur for naught. Immediately, a serpent emerged and struck him [the Roman], killing him. He applied to him the verse: “I placed a man [adam] in your stead” (Isaiah 43:4) – I placed Edom in your stead.¹⁷The Romans were identified with the people of Edom.
Rabbi Yitzḥak ben Elazar was standing and strolling along the shore of the Sea of Caesarea and saw a certain thighbone that was rolling along. He kept pushing it away out of sight, but it kept rolling back. He said: This one is prepared to perform a mission. Several days later, a certain courier passed by, and he stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea.
The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege.¹⁸Saying that he had defeated God and this was His blood. He took all the Temple vessels and wrapped them up in a big bundle.¹⁹Using the Temple curtain. He again began to speak out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison between one who wages war with the king in the wilderness and defeats him, and one who wages war with the king in his own palace and defeats him there.’ He went down to his ship. When he set sail, a large wave struck him in the sea. He said: ‘It appears that the God of this nation has power only in the water. He exacted retribution against the generation of Enosh only with water, He exacted retribution against the generation of the Flood only with water, He exacted retribution against Pharaoh and his army only with water. I, too, when I was in His House and His domain He was unable to stand up against me, and now He has confronted me here. He believes that He will kill me in the water.’ The Holy One blessed be He said [an oath] to him: ‘Wicked one, by your life, I will exact retribution from this wicked one [Titus] with a creature that is the smallest of all the creatures I created during the six days of Creation.’ Thereupon, the Holy One blessed be He signaled to the angel of the sea and it calmed from its raging.
When he reached Rome, all the residents of Rome emerged and lauded him. When he ascended to Rome [the city], he entered the bathhouse. When he emerged, they poured him a vial of a post-bath elixir with wine to drink. A gnat entered into his nose and began to continuously gnaw at his brain, until it was as large as a two-pound fowl. He [Titus] issued a command, saying: ‘Open up the brain of this man²⁰Titus referred to himself in third person. to ascertain through what instrument the God of the Jews has exacted retribution from this man.’ Thereupon, they called the surgeons, they opened up his brain and removed what was like a two-pound fowl. Rabbi Elazar bar Rabbi Yosei said: ‘I saw in Rome that [they placed] a weight of two pounds on one side [of a balance] and the bird-like growth [of Titus] on the other side, and they were equal in weight. They took it and placed it in a bowl. As it [the growth] withered, he [Titus] withered along with it. [When it returned to its natural size,] the gnat flew away and the soul of the evil Titus flew away [as well].’

וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי וגו', אָמַר רַבִּי חֲנִינָא מְשָׁכַנִּי רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי אֵצֶל פּוּנְדָק אֶחָד וְאָמַר לִי כָּאן הִתְפַּלֵּל אַבָּא שֶׁל שַׁבָּת בְּעֶרֶב שַׁבָּת. רַבִּי יִרְמְיָה וְרַבִּי אַחָא אָמְרֵי רַבִּי יוֹחָנָן מַקְשֵׁי כָּאן הִתְפַּלֵּל אַבָּא שֶׁל שַׁבָּת בְּעֶרֶב שַׁבָּת, אֶתְמְהָא. וְלָא צָרִיךְ מַקְשֵׁי, דְּהָא חַמָּרַיָא הֲווֹ סָלְקִין מִן עֲרָב לְצִפּוֹרִין, וַהֲווֹ אָמְרִין כְּבָר שָׁבַת רַבִּי חֲנִינָא בֶּן דּוֹסָא בְּעִירוֹ. וְאִי בָּעִית מַקְשְׁיָא עַל הָדָא קַשְׁיָא, דְּאָמַר רַבִּי חֲנִינָא מְשָׁכַנִּי רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי אֵצֶל פֻּנְדָּק אֶחָד, וְאָמַר לִי כָּאן הִתְפַּלֵּל אַבָּא שֶׁל אַחַר שַׁבָּת בְּשַׁבָּת. אָמַר רַבִּי אַבָּא אַף עַל דָּא לָא הֲוֵי צָרִיךְ לְמִקְשֵׁי, דְּהָא רַבִּי הֲוָה יָתֵיב וְדָרַשׁ וַהֲוָה אָמַר לְאַבָּא יוּדָן אֲמוֹרֵיהּ אַכְרוֹז קוֹמֵי דְּצִבּוּרָא, יִצְלוּן דְּחוֹלָא עַד יוֹמָא קָאֵים. “God completed on the seventh day His labor that He had made; He rested on the seventh day from all His labor that He had made” (Genesis 2:2).
“God completed on the seventh day” – Rabbi Ḥanina said: Rabbi Yishmael ben Rabbi Yosei took me to a certain inn and said to me: ‘Here my father prayed the Shabbat [evening] prayer before Shabbat.’²¹On Friday afternoon. Rabbi Yirmeya and Rabbi Aḥa say: Rabbi Yoḥanan raised it as a difficulty: ‘Did my father pray the Shabbat [evening] prayer here before Shabbat?’ he asked in bewilderment. But there was no need to raise a difficulty, as the donkey drivers had come up from Arav to Tzippori, and said: ‘Rabbi Ḥanina ben Dosa has already begun to observe Shabbat in his city.’ If you wish to raise a difficulty, raise it concerning this [version of the incident]: Rabbi Ḥanina said: Rabbi Yishmael ben Rabbi Yosei took me to a certain inn and said to me: ‘Did my father pray the post-Shabbat [evening] prayer here on Shabbat?’²²The difficulty is: How could he say the post-Shabbat prayer while it was still daytime? Rabbi Abba said: ‘Concerning this as well there is no need to raise a difficulty, as Rabbi once was sitting and giving a lecture, and [afterwards] he said to Abba Yudan, his spokesman: Announce to the congregation that they should pray the weekday [evening] prayer now, though it is still daytime.’

רַבִּי שָׁאֲלֵיהּ לְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי, אֲמַר לֵיהּ שָׁמַעְתָּ מֵאָבִיךָ מַהוּ וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, אֶתְמְהָא. אֶלָּא כָּזֶה שֶׁהוּא מַכֶּה בְּקוּרְנָס עַל גַּבֵּי הַסַּדָּן, הִגְבִּיהָהּ מִבְּעוֹד יוֹם וְהוֹרִידָהּ מִשֶּׁתֶּחְשַׁךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בָּשָׂר וָדָם שֶׁאֵינוֹ יוֹדֵעַ לֹא עִתָּיו וְלֹא רְגָעָיו וְלֹא שְׁעוֹתָיו, הוּא מוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יוֹדֵעַ רְגָעָיו וְעִתָּיו וּשְׁעוֹתָיו, נִכְנַס בּוֹ כְּחוּט הַשַּׂעֲרָה. גְּנִיבָא וְרַבָּנָן, גְּנִיבָא אָמַר מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ חֻפָּה, וְצִיְּירָהּ וְכִיְּירָהּ, וּמָה הָיְתָה חֲסֵרָה, כַּלָּה שֶׁתִּכָּנֵס לְתוֹכָהּ. כָּךְ מֶה הָיָה הָעוֹלָם חָסֵר, שַׁבָּת. רַבָּנָן אָמְרֵי מָשָׁל לְמֶלֶךְ שֶׁעָשׂוּ לוֹ טַבַּעַת, מֶה הָיְתָה חֲסֵרָה, חוֹתָם. כָּךְ מֶה הָיָה הָעוֹלָם חָסֵר, שַׁבָּת. וְזֶה אֶחָד מִן הַדְּבָרִים שֶׁשִּׁנּוּ לְתַלְמַי הַמֶּלֶךְ, וַיְכַל אֱלֹהִים בַּיּוֹם הַשִּׁשִּׁי וַיִּשְׁבּוֹת בַּיּוֹם הַשְּׁבִיעִי. תַּלְמַי הַמֶּלֶךְ שָׁאַל אֶת הַזְּקֵנִים בְּרוֹמִי, בְּכַמָּה יָמִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ, אָמְרוּ לוֹ לְשִׁשָּׁה יָמִים. אָמַר לָהֶם וּמֵאוֹתָהּ שָׁעָה גֵּיהִנֹּם נִסּוֹקֶת לָרְשָׁעִים, אוֹי לָעוֹלָם מִדִּינָיו. מְלַאכְתּוֹ, לֹא כֵן אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן, לֹא בְּעָמָל וְלֹא בִּיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, וְאַתְּ אוֹמֵר מִכָּל מְלַאכְתּוֹ, אֶתְמְהָה. אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים שֶׁהֵן מְאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא כֻּלּוֹ בְּעָמָל וּבִיגִיעָה. וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים שֶׁהֵן מְקַיְמִין אֶת הָעוֹלָם שֶׁנִּבְרָא כֻּלּוֹ בְּעָמָל וּבִיגִיעָה. וּמַה נִּבְרָא בוֹ לְאַחַר שֶׁשָּׁבַת, שַׁאֲנָן, וְנַחַת, שַׁלְוָה, וְהַשְׁקֵט. רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹסֵי בֶּן רַבִּי נְהוֹרָאי, כָּל זְמַן שֶׁהָיוּ יְדֵי קוֹנֵיהֶם מְמַשְׁמְשִׁין בָּהֶם הָיוּ מוֹתְחִים וְהוֹלְכִין, כֵּיוָן שֶׁנָּחוּ יְדֵי קוֹנֵיהֶם מֵהֶן, נִתַּן לָהֶם נִחָה, (שמות כ, י): וַיָּנַח לְעוֹלָמוֹ בַּיּוֹם הַשְּׁבִיעִי, אָמַר רַבִּי אַבָּא בָּשָׂר וָדָם בְּשָׁעָה שֶׁהוּא עוֹשֶׂה אַסְטַאטִיבָה אֵינוֹ נוֹתֵן דּוּנְטִיבָה, וּבְשָׁעָה שֶׁהוּא נוֹתֵן דּוּנְטִיבָה, אֵינוֹ עוֹשֶׂה אַסְטַאטִיבָה, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה אַסְטַאטִיבָה וְנָתַן דּוּנְטִיבָה, וַיִּשְׁבֹּת וַיְבָרֶךְ. Rabbi asked Rabbi Yishmael ben Rabbi Yosei, saying to him: ‘Did you hear from your father what is meant by: “God completed [vayechal] on the seventh day”? This is bewildering.’²³God finished the Creation before the seventh day, not on the seventh day. The explanation is that it is like someone who was banging with a hammer onto an anvil. He raised it while it was still day and lowered it after nightfall.²⁴The act was begun before nightfall, so it is counted as being done during the day. Rabbi Shimon ben Yoḥai said: A mortal human being who does not know [with certainty] his times, his minutes, and his hours, he must add from the profane to the sacred.²⁵A mortal man cannot determine the exact moment when Shabbat begins, so he must take away some of the weekday hours of Friday and add it on to Shabbat. But the Holy One blessed be He, who knows [with certainty] his minutes, his times, and his hours, entered into it [Shabbat] like a hairbreadth.²⁶God performed labor at a time that appeared to mortal man as though it was already the seventh day, although it was, in fact, not yet Shabbat.
Geniva and the Rabbis, Geniva said: This is analogous to a king who made himself a wedding canopy, painted it and embossed it. What was it lacking? A bride [kalla] to enter it. So, too, what was the world lacking? Shabbat.²⁷God did create something on the seventh day – namely, Shabbat itself. The Rabbis say: This is analogous to a king for whom they crafted a signet ring. What was lacking? The seal. So, too, what was the world lacking? Shabbat.²⁸And Shabbat is a sign, like a signet, between God and Israel (Exodus 31:17).
This is one of the matters that they changed for King Ptolemy²⁹This was when he gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally to evade various problems. – [they wrote] “God completed on the sixth day…and He rested on the seventh day.” King Ptolemy once asked the rabbis in Rome: ‘In how many days did the Holy One blessed be He create His world?’ They said to him: ‘In six days.’ He said to them: ‘And ever since that time, Gehenna has been burning for the wicked? Woe to the world from its judgments.’
“His labor” – did Rabbi Berekhya not say this in the name of Rabbi Simon: It was not with toil and not with exertion that the Holy One blessed be He created His world.³⁰But, “by the word of the Lord the heavens were made” (Psalms 33:6). And you say “from all His labor”? This is bewildering. The explanation is that it is to exact retribution against the wicked, who demolish the world [as if it were] all created with toil and with exertion, and to grant a reward to the righteous, who sustain the world [as if it were] all created with toil and with exertion.
What was created on it [Shabbat] after He rested [from creating the world]? Tranquility, satisfaction, calm, and quiet.
Rabbi Levi in the name of Rabbi Yosei ben Rabbi Nehorai: As long as the hands of their Maker were touching them, they [the creations] would continuously expand. When the hands of their Maker let go of them, they were granted rest. “He rested [Vayanaḥ]³¹This word can also mean, “He let go.” [on the seventh day]” (Exodus 20:11) – He let go of His world on the seventh day.
Rabbi Abba said: A mortal [king], when he grants furlough [to his soldiers], he does not give them gratuities, and when he gives them gratuities, he does not grant them furlough. But the Holy One blessed be He both granted a furlough and gave gratuities: “He rested [on the seventh day from all His labor that He had made]…and God blessed [the seventh day]” (Genesis 2:2–3).