It is written: “And it was evening, and it was morning, which made one day.” Evening comes from the side of darkness, and morning from the side of light, and it is from their union that the day is formed. Rabbi Yehouda said: Why does Scripture say, on each day of the creation: “And it was evening, and it was morning”? It is to teach us that there is no day without night, nor night without day; therefore they must not be separated. Rabbi Yossé said: The primordial light that shone on the first day of the creation is that which shines on all the days that follow; therefore the word “day” is repeated. Rabbi Éléazar said: It is for this reason that Scripture uses the word “morning” on every day of the creation, although this word designates the primordial light. Rabbi Siméon said: The first day of the creation accompanies all the other days, of which it is the synthesis. One may conclude from this that there is no division between the fractions of time, which are all merely fragments of a unity.
It is written: “And Elohim said: Let there be light.” By this light, Scripture means the angels created on the first day of creation, emanations of the light from above. Scripture adds: “…And Elohim saw that the light (eth-ha or) was good.” By the word “eth,” Scripture indicates to us that the light which God found good comprises not only prophetic light without reflection, but also light by reflection. Rabbi Éléazar said: The word “eth” indicates that all the angels proceeding from the side of the light are comprised in the light which God found good; for, when the perfect union shall have been accomplished, the light of these angels shall again become as radiant as it was originally.
It is written: “Let there be a firmament in the midst of the waters.” Rabbi Yehouda said: By this firmament, Scripture means the boundary between the celestial lights and the understanding of man; wherefore Scripture adds: “…And let it divide the waters from the waters,” that is to say: let it divide the celestial “waters” from the “waters” below. “And Elohim made the firmament.” Scripture does not say: “And the firmament was made,” as it does in the case of light, of which Scripture uses the expression: “And Elohim said: Let there be light, and there was light.” But, of the firmament, Scripture says: “Let the firmament be made,” and a little farther on: “…And Elohim made the firmament.” Scripture thereby shows us that the boundary between the celestial lights and the understanding of man is a work so intricate that God had to determine it in a most particular manner.
Rabbi Isaac said: It was on the second day of creation that hell, destined for the guilty of this world, as well as discord, came into being; it was also on the second day that the work begun was not completed. For this reason, Scripture does not employ the word “good”; it is only on the third day, when the work of the previous day was completed, that Scripture employs the word “good” twice: once for the second day and once for the third. It was the third day that repaired the fault born on the second day; for it put an end to discord. Thus it brought relief to the guilty of this world; for it was on the third day that the fire of hell was moderated. Therefore
The second day is deemed an incomplete day; it is repaired only by the third day. Rabbi Hiyâ, sitting before Rabbi Siméon, said: Since the discord that arose on the second day came from the fact that this day emanated from the side of darkness, whereas the first day emanated from the side of light, why could the first day not repair the fault that arose on the second day? In other words, why did it have to be the third day that repaired the fault arising on the second, when the first could have done so? Rabbi Siméon answered him: Since there was discord between the first and the second day, it was necessary that a third should reconcile them. It is written: “Let the earth bring forth grass.” It is through the bringing forth of grasses that the fruitful union of the waters above with those below is manifested; for it is through the falling of the waters above that fecundity comes to pass below. The waters here below are, as it were, calling to those above, like a female calling to the male; for the waters above are male, and those below are female.
Rabbi Simeon said: All that is above is likewise below. Rabbi Yossé said to him: Yet there is an Elohim who exists only above and not below! Perhaps thou wilt answer me that there is also an Elohim below; to this I shall reply: He who is above is called “the living Elohim,” whereas he who is below bears only the name “Elohim,” without epithet. But the truth is that he who is below is designated by the name “Tholdoth” (products), as it is written: “These are the products (Éléh tholdoth) of the heavens and of the earth when they were created (behibaram).” Now, a tradition teaches us that the word “behibaram” must be read separately: behi baram; this means that God created (the heavens and the earth) by means of the Hé. And He who is above is the Father of all; He it is who created all; He it is who impregnated the earth, which became great with child and gave birth to “products” (tholdoth). It was impregnated as a female is impregnated by a male. Rabbi Eleazar said: All the forces were latent within the earth as soon as it was created; but it did not manifest them through its products until the sixth day of creation, as it is written:
“And Elohim said: ‘Let the earth bring forth living creatures.’” Perhaps the words of Scripture will be objected to us: “And the earth brought forth grass.” To this we shall reply: The earth was indeed endowed with generative powers from the third day of creation; but these powers remained hidden and were not manifested until the appointed hour. For, in the beginning, the earth was barren and sterile, as the Thargum translates the words “thohou” and “bohou”; later, it was endowed with generative powers, capable of producing herbs, plants, and trees; and it was only on the sixth day that these powers came into operation. The same is true of the lights created on the first day of creation, which did not come into operation until the appointed hour.
It is written: “Let there be lights in the firmament of heaven.” The word “Meoroth” is written incompletely, to indicate that it was ever the evil serpent, whose defilement caused division among all those who were to be united, that was likewise the cause of the sun’s being prevented from dwelling with the moon. The word “Meoroth” denotes the curse laid upon the earth through the serpent’s fault, as it is written: “Cursed be the ground because of what thou hast done.” Therefore Scripture uses the word “Meoroth,” which is the singular form, to show us that the moon designated by the words, “Let there be light (Meoroth),” and the sun designated by the words, “… in the firmament of heaven,” had originally been created for the purpose of dwelling together and illuminating the earth at the same time; but it was through the serpent’s fault that the lights of these two luminaries were separated. From Scripture’s saying, “Let them shine in the firmament of heaven and give light upon the face of the earth,” instead of saying, “And let them give light upon the earth,” one may conclude that in heaven, as on earth, time is reckoned according to the course of the moon. Rabbi Simeon said: The notaricons,
The calculations concerning the division of time, the solstices, and the intercalary days are made according to the course of the moon. Now, these calculations have a purpose only here below, but not above. Rabbi Eleazar objected to Rabbi Simeon: Do not our colleagues often speak of the divisions of time in heaven? Rabbi Simeon answered him: The divisions of time in heaven need not be measured according to the course of the moon; it serves only the inhabitants of the earth, to indicate to them the divisions of time observed in heaven. Rabbi Eleazar objected again: Yet it is written: “And let them serve as signs for marking the seasons.” Now, since Scripture says “signs” in the plural, one should conclude that the course of the moon serves as a sign above as well as below. Rabbi Simeon answered him: The word “Othoth” (“signs,” in the plural) is written defectively, to indicate to us that the course of the moon serves as a sign only for the division of time here below, but not above. Rabbi Eleazar further asked Rabbi Simeon: Why does Scripture say: “And let them serve as signs...,” as though the light of the sun and the moon together served as signs, whereas only the light of the moon is meant? Rabbi Simeon answered him: The moon is designated by a word in the plural, because it resembles a treasure in which many precious objects are gathered. Now, just as a treasure is sometimes designated by a word in the plural on account of the variety of objects it contains, so is the moon designated by a plural. Observe that there is a point beyond which all reckoning begins, but whose interior eludes all estimation and calculation. This point is the Supreme Point, where all reckoning and counting cease, because it is above time and space. Now, just as above there is a point beyond which reckoning begins, so here below there is a point that serves as the basis of all reckoning; and this point is the moon, which indicates the solstices, the notaricons, the intercalary months, the festivals, and the Sabbaths. Thus the moon here below is the symbol of the Supreme Point above, from which reckoning begins. Therefore Israel, who is attached to the Holy One, blessed be He, counts the divisions of time according to the phases of the moon, divisions that conform to those above, as it is written: “You are attached to the Lord your God.”
It is written: “And Elohim said: Let the waters bring forth living creatures.” Rabbi Eleazar said: These words of Scripture have been explained in this manner: The waters below signify the lights here below, which, like those above, are fruitful. Scripture adds: “...And the bird that flieth above the earth.” Why does Scripture say “flieth” instead of “that flies”? Rabbi Simeon said: By the word “bird,” Scripture signifies the angel Michael, as it is written: “And one of the Seraphim flew unto me.” The word “flieth” signifies the angel Gabriel, as it is written: “And the man Gabriel, whom I had seen at the beginning in a vision, flew swiftly unto me.” The words “above the earth” signify the prophet Elijah, who comes into the world four times, as it is written: “The spirit of the Lord shall carry Thee whither I know not.” “The spirit of the Lord” indicates the first flight; “shall carry thee” indicates the second flight; “whither” indicates the third; “I know not” indicates, finally, the fourth. Scripture adds: “...Under the surface of the firmament of heaven.” These words signify the angel of death, who is sometimes on earth and sometimes in heaven, as tradition teaches us: The angel of death is the same as the tempting spirit; he descends sometimes to earth to seduce men, and sometimes ascends to heaven to accuse his victims. Rabbi Abba objected: The angel of death had been created on the second day, whereas the verse whose words we are interpreting is placed on the fifth day of Creation. But the truth is that the words “above the earth” signify the angel Raphael, whose mission it is to heal the earth of its afflictions, and men of their illnesses. The words “under the surface of the firmament of heaven” signify the angel Uriel, as is evident from Scripture’s own words.
Rabbi then adds: “…And Elohim created the great fishes.”
Rabbi Eleazar said: These fishes designate the seventy great chiefs appointed to direct the seventy peoples of the earth. This is what Scripture means by the “great fishes.” Scripture adds: “…And every living creature that moveth (nephesch hayâ).” These words designate the Israelites, whose souls (nephesch) proceed from “Havâ,” for which reason Israel is called in Scripture a “single people.” Scripture further adds: “Let the waters bring forth…,” thus designating men who devote themselves to the study of the doctrine. “…And the birds after their kind” designate the righteous among Israel, through whom Israel is called “nephesch hayâ.” According to another version, the words: “…And all the birds after their kind” designate the messenger angels charged with missions upon the earth, as has already been said above.
Rabbi Eleazar said: These fishes designate the seventy great chiefs appointed to direct the seventy peoples of the earth. This is what Scripture means by the “great fishes.” Scripture adds: “…And every living creature that moveth (nephesch hayâ).” These words designate the Israelites, whose souls (nephesch) proceed from “Havâ,” for which reason Israel is called in Scripture a “single people.” Scripture further adds: “Let the waters bring forth…,” thus designating men who devote themselves to the study of the doctrine. “…And the birds after their kind” designate the righteous among Israel, through whom Israel is called “nephesch hayâ.” According to another version, the words: “…And all the birds after their kind” designate the messenger angels charged with missions upon the earth, as has already been said above.
Rabbi Abba said: “‘Nephesch hayâ’ designates the Israelites, who are the children of the Holy One, blessed be He, and whose souls emanate from Him. But the souls of the other heathen peoples do not emanate from God. Whence do they emanate? Rabbi Éléazar said: The souls of the other peoples emanate from the left side, the source of impurity; therefore all the other peoples are impure and defile all who come near them.
It is written: ‘And Elohim said: Let the earth bring forth living creatures after their kind, and cattle, and creeping things, and beasts of the earth after their kinds.’ Why does Scripture repeat the word ‘lemina,’ after their kinds, twice in this verse? Rabbi Éléazar said: This confirms the interpretation we gave earlier: ‘Living creatures’ designates the Israelites, whose souls are holy because they emanate from above; whereas ‘…cattle, creeping things, and beasts of the earth’ designates the other heathen peoples, who are not ‘living creatures’ (nephesch hayâ), but constitute the foreskin of humankind, which must be cut away.
It is written: ‘And Elohim said: Let the earth bring forth living creatures after their kind, and cattle, and creeping things, and beasts of the earth after their kinds.’ Why does Scripture repeat the word ‘lemina,’ after their kinds, twice in this verse? Rabbi Éléazar said: This confirms the interpretation we gave earlier: ‘Living creatures’ designates the Israelites, whose souls are holy because they emanate from above; whereas ‘…cattle, creeping things, and beasts of the earth’ designates the other heathen peoples, who are not ‘living creatures’ (nephesch hayâ), but constitute the foreskin of humankind, which must be cut away.
It is written: “Let us make man in Our image and after Our likeness.” Scripture means: man, likewise composed of the six directions, which are above, below, and the four cardinal points; and it is by virtue of the mystery of “Wisdom” (Hocmâ) that man shall be perfected with help from above. “Let us make man” is the mystery of male and female; all is made by the “Holy and Supreme Wisdom.” “In Our image and after Our likeness” signifies that the one resembles the other; man, too, is alone of his kind and rules over all.
It is written: “And Elohim saw all that He had made; and it was very good.” Here Scripture makes good the omission of the second day by means of the superlative, for on that day the word “good” does not appear, because death was created on that day. Scripture here uses the term “very good,” which corroborates the assertion of the colleagues that the words “very good” designate death. Why does Scripture say: “And Elohim saw all that He had made; and it was very good.” Did God not see it before? Must He see all that He had made in order to know that it was “very good”? But the truth is that the Holy One, blessed be He, foresaw everything beforehand; He foresaw all the generations that would follow, as well as all that would happen in the world over the course of the ages; God foresaw everything before the creation of the world. This is precisely the meaning of Scripture’s words: “And Elohim saw all that He had made,” which means: Elohim foresaw, before creation, all that He would make thereafter; and Scripture adds: “…And all this was very good,” because everything God foresaw can only be “very good.”
Scripture adds: “And it was evening, and it was morning, the sixth day.” Why, on all the other days of Creation, does Scripture not use the Hé as a defining prefix, as it does for the sixth day, which is designated by the word “ha-schischi” (the sixth)? It is because, when the creation of the world was completed, the male united with the female in the union of the Hé, to form a whole. That is why Scripture also adds: “The heaven and the earth were finished, with all their adornments”; that is to say, they formed a complete and harmonious unity in all things.
It is written: “The heaven and the earth were finished, with all their adornments.” Rabbi Éléazar adds:
It is written: “The heaven and the earth were finished, with all their adornments.” Rabbi Éléazar adds:
He opened one of his discourses with the following exordium: It is written: “How great is the abundance of Thy goodness, which Thou hast hidden and reserved for those who fear Thee!” Consider that the Holy One, blessed be He, created man in this world and endowed him with such qualities that it was possible for him to merit the Heavenly Light which the Holy One, blessed be He, has hidden and reserved for the Just, as it is written: “No eye hath seen, save Thine alone, O Lord, what Thou hast reserved for those who hope in Thee.” And by what work shall man merit to enjoy the Heavenly Light?—By the study of the esoteric doctrine; for whosoever devotes himself every day to the study of the esoteric doctrine shall have the happiness of sharing in the world to come, and shall have as much merit as though he had created the world, seeing that it was by the doctrine that the world was created, and that by it the world endures, as it is written: “The Lord founded the earth by Wisdom and established the heavens by Understanding.” And elsewhere it is written: “I was with Him and ordered all things; I was daily His delight, and continually rejoicing before Him.” These words of Scripture signify that whosoever devotes himself each day to the study of the doctrine strengthens the world, since he helps the worlds to endure. Consider that it was by the Spirit that the Holy One, blessed be He, created the world, and that it is also by the Spirit that the world endures: by the spirit of those who devote themselves to the study of the doctrine, and especially by the spirit of the children who go to school. The words of Scripture: “How great is the abundance of Thy goodness…” denote that goodness which God has reserved for those who fear sin. Scripture adds: “… Thou hast created it for those who hope in Thee, in the sight of the children of men.” What do the words “Thou hast created it” signify? These words denote the work of creation. Rabbi Abba said: They denote Paradise; for it was through Hope that the Holy One, blessed be He, created the earth. Therefore the Just, who practise Hope, shall be placed in that Paradise.
which is situated opposite the upper Paradise, as it is written: “Thou hast prepared it for those who hope in Thee, before the children of men.” “Before the children of men,” for there is another Paradise that is before the angels. Rabbi Simeon said: Scripture speaks of the upper Paradise; as for the expression “before the children of men,” it signifies that this Paradise shall be the dwelling-place of the Righteous who do the will of their Master. Scripture says: “The heaven and the earth were finished.” These words signify that the work of Creation was completed above as well as below; it is above and below that are designated by the words “heaven and earth.” Rabbi Simeon said: These words designate the worship and faith of the written Law, and the worship and faith of the traditional Law. “… And their constellations” designate the details of the Law, the commentaries, which number seventy. The word “va-yekhulu” (and were finished) expresses the close union between these two Laws, one of which is the complement of the other. In saying: “… The heaven and the earth,” and then adding: “… With all their constellations,” Scripture places the genus after the species, which allows us to apply here the hermeneutical rule whereby, in such a case, the species must also be generalized. Thus the words: “… With all their constellations” designate the various interpretations of the Law, things permitted and things forbidden. It is written: “And Elohim finished on the seventh day the work that He had done.” These words signify the traditional Law, which is designated by the name “seventh day.” Scripture therefore means that God finished His work in the traditional doctrine, which is the foundation of the world. Scripture says: “The work that He had done”; but it does not say: “All His work,” since the written Law is not included therein, that Law which emanates from Wisdom (Hokmah). Scripture repeats the term “seventh day” three times. First: “God finished on the seventh day”; then: “He rested on the seventh day”; and lastly: “He blessed the seventh day.” The first term designates the traditional Law which
contains the mysteries that form the foundation of the world, as we have just said. The second term, “He rested on the seventh day,” designates the foundation of the world. In the book of Rab Yeba the Elder, it is said that this term designates the Jubilee. Therefore Scripture says, following the second term: “... From all His work”; for everything proceeds from this day. The third term, “And Elohim blessed the seventh day,” designates the High Priest, who blesses the whole world and has precedence over all other men. For tradition teaches us that, at the time when the offerings are divided, the High Priest is the first to take his portion. And since the blessing of the people belongs to the High Priest, he is designated by the name “seventh.” Rabbi Yessa the Elder said: These two terms of Scripture, “the seventh day,” designate two things: the foundation of the world and the Middle Column. “... And He sanctified it” indicates the place where the walls of the Temple were raised, as it is written: “He showed me him and his sanctuary.” All the saints above dwell in this place; from there comes the fragrant bread that delights the “Assembly of Israel,” as it is written: “The bread of Asher shall be excellent; and kings shall find their delight therein.” Scripture means that it is from “Asher” that the Covenant of Peace shall come. The bread of the poor shall become the “fragrant bread” that delights the kings. What is meant by the term “kings”? It designates the “Assembly of Israel.” From this place emanate all the delights of the worlds; and all the heavenly sanctities issue from there. Therefore Scripture says: “... And He sanctified it” (vaïqadesch otho); the word “otho” designates the covenant (oth). Scripture adds: “... Because He rested on this day”; on that day, everything that exists above and below rests.
It is written: “... Which Elohim created that it might be made (ascher bara Élohim laasoth).” We know that “remember” leads to “do,” in order to perfect the work of the world. The words: “... Which Elohim created that it might be made” signify that “Elohim created the instrument of labor for all, that is to say, the Law.” Rabbi Siméon explains this verse in yet another way. It is written: “Who keepeth His Covenant and His mercy unto a thousand generations...” The term “who keepeth” designates the Synod of Israel; the “Covenant” designates the foundation of the world; “mercy” designates Abraham. For it is the “Synod of Israel” that keepeth the “Covenant” and “mercy”; therefore it is called the “guardian of Israel,” since it keepeth the gate upon which all the works of the world are suspended. Such, in truth, is the meaning of the words: “... Which Elohim created that it might be made.” Thus are the works of God made; their totality procureth for the world all that is useful and wholesome to it; thus were spirits and souls, demons and devils, brought forth. But, one might perhaps say, demons and devils are of no use to the world. To this we shall answer that it is not so, because they too are useful to the world, inasmuch as they serve to punish the guilty; for demons go forth to meet the guilty in order to punish him. Whoever walketh upon the path leading to the left side encountereth there spirits proceeding from the same side. Therefore demons and devils too are useful to the world. Mark this.
as Scripture says of Solomon: “And if he commit any iniquity, I will chastise him with the rod wherewith men are chastised, and I will punish him with the stripes of the children of men.” What is meant by “the stripes of the children of men”? They are the demons.
Note that, at the moment when these beings were created, the Sabbath day came to interrupt the divine work; hence they remained spiritual beings devoid of bodies. These beings have nothing in common with holy things, seeing that they emanate from the left side. They form the vile portion of the nuggets from which the gold has been extracted. And it is precisely on this account that they have nothing in common with holiness and are incomplete; the holy name is not attached to them, and they tremble before the holy name. The holy name is attached to nothing incomplete. Note, moreover, that the holy name never remains attached to an incomplete man who dies without leaving a son; such a man does not enter, after his death, the vestibule of Paradise, because he is incomplete; such a tree, uprooted, needs to be planted anew, so that the holy name may be made complete in every direction; now, this name is never attached to that which is incomplete. Note that these incomplete beings partake at once of “above” and “below”; this is why they can be in accord neither with those above nor with those below. It is of them that Scripture says: “... The work which Elohim created to be done”; for these beings are incomplete both above and below. One may perhaps ask why these beings are incomplete above, seeing that they are pure spirits? To this we shall reply: They are incomplete above because they are so below. All these beings come from the left side; they are invisible to the eye of man, although they constantly surround him for the purpose of harming him. They have three things in common with the angels and three others with men; this has already been explained.
After the creation of these spirits, they remained hidden beneath the abyss of the great Ocean during the night and the day of the Sabbath. When the holiness of the day had come to an end, these spirits being still incomplete, they flew up from the abyss and came into the world, which they still roam in every direction. Therefore the world must be guarded, that it may be safe from their attacks. Thus all that emanates from the left side awoke, the fire of hell was kindled, and all the spirits of the left side roamed the world. These spirits sought to provide themselves with bodies, but they could not accomplish it. Therefore we must be on our guard against them; and for this reason a liturgical formula against plagues was established, to be recited whenever these wicked beings rage in the world.
Know that the “Tent of Peace” was spread over the world when, at the time of Creation, the holiness of the Sabbath began. What is meant by the “Tent of Peace”? It is the Sabbath, during which all the spirits, all the demons and all the devils, as well as all the spirits that defile, go and hide beneath the abyss of the great Ocean; for, when holiness awakens in the world, the impure spirit cannot coexist with it; the latter flees before the former. Therefore, on this day, the world is guarded by Heaven itself, so that we no longer need to recite the liturgical formula for our protection, the formula ending with the words: “Blessed art Thou, Lord, Master of the universe, Who guardest Thy people Israel. Amen,” since this formula was composed only to be recited during the days of the week, when the world needs to be guarded, whereas on the Sabbath day the “Tent of Peace” is spread over the world, which is thus guarded on every side. Even the guilty who suffer their punishment in hell are guarded on this day; and all beings above, as well as those below, are at peace during this
day. This is why, in order to consecrate the holiness of this day, we recite the blessing whose wording is as follows: “Blessed be the Lord, who spreadeth the tent of Peace over us, over all His people Israel, and over Jerusalem.” Why “over Jerusalem”? Because it is there that the place of this “tent” is found. We must therefore ask this “tent” to spread over us also, to protect us, like a mother who protects her children; in this way we shall fear nothing from any side. This is why we say: “... Who spreadeth the tent of Peace over us.” Mark that, at the hour when Israel, in pronouncing this blessing, invites the “tent of Peace” to come visit it as a holy hostess, the heavenly holiness descendeth and, spreading her wings over Israel, covereth it as a mother covereth her children. All evil spirits therefore vanish from the world, and Israel then remaineth beneath the holiness of its Master. Then the “tent of Peace” granteth each of her children a new soul. Why? Because the souls repose in her and emanate from her. Thus, at the moment when she spreadeth her wings over her children, she bringeth down a new soul for each of them. Rabbi Simeon further saith: It is for the reason we have just stated that tradition teacheth us that the Sabbath is the image of the world to come; for indeed it is so; the one is the image of the other, even as the Sabbatical year is the image of the Jubilee year. The additional soul granted to each during the Sabbath day proceedeth from the mystery expressed in the word “zacor” (remember); from there these additional souls come to this “tent of Peace”; she taketh them from the world to come and granteth them as an addition to the sanctified world. Through this addition, joy spreadeth throughout the world. And all that is profane, all sorrows and all torments, vanish from the world, as it is written: “On that day the Lord shall put an end to your sorrows, your griefs, and the hard bondage over which ye formerly sighed.”
Therefore, man must taste, during the night of the Sabbath, of all the dishes prepared, so as thereby to symbolize the universality of the “tent of Peace,” which embraces all souls, provided, however, that he does not begin any dish intended for the meal of the following day. According to another reading, Rabbi Siméon expressed himself in this manner: Provided, however, that he begin none of the dishes intended for the two meals of the following day. This latter reading is the better one. A fortiori, one may taste of all the dishes when more than enough remains for the two prescribed meals of the following day; the minimum number of dishes prescribed for each of the Sabbath meals is two, as the colleagues have decreed.