It is forbidden to inquire what existed before creation, as Moses distinctly tells us (Deut. 4:32): "Ask now of the days that are past which were before you, since the day God created man upon earth." Thus the scope of inquiry is limited to the time since the Creation.
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The Torah was to God, when he created the world, what the plan is to an architect when he erects a building.
The aleph, being the first letter of the Hebrew alphabet, demurred at her place being usurped by the letter beth, which is second to her, at the creation; the history of which commences with the latter, instead of with the former [that is, beth is the first letter of the Torah]. She was, however, quite satisfied when told that, in the history of giving the Decalogue, she would be placed at the beginning, for the world has only been created on account of the Torah, which, indeed, existed before creation; and had the Creator not foreseen that Israel would consent to receive and diffuse the Torah, creation would not have taken place.
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When any divergence is found in the Scriptures it must not be thought that it is by mere accident, for it is done on purpose. Thus, for instance, we invariably find "Abraham, Isaac, and Jacob"; but once, as an exception, Jacob is mentioned before the other patriarchs (Lev. 26:42). Again, while Moses has always precedence over Aaron, in one instance we find Aaron's name placed before that of Moses (Exod. 6:26). This is also the case with Joshua and Caleb: while the former normally precedes the name of Caleb, there is one exception (Num. 14:30).
This is to show us that these men were equally beloved by God. The same is the case with the love and honor due to parents; while the father is as a rule mentioned first in this connection, once (in Lev. 19:3) the mother is mentioned before the father. This is also intended to indicate that children owe the same love and honor to the mother as to the father.
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Light is mentioned five times in the opening chapter of the Bible. This points to the five books of Moses. "God said, let there be light," refers to the book of Genesis, which enlightens us as to how creation was carried out. The words, "And there was light," bear reference to the book of Exodus, which contains the history of the transition of Israel from darkness to light. "And God saw the light that it was good": this alludes to the book of Leviticus, which contains numerous statutes. "And God divided between the light and between the darkness": this refers to the book of Numbers, divided as that book is between the history of those who came out of Egypt and that of those who were on their way to possess the promised land. "And God called the light day": this bears reference to the book of Deuteronomy, which is not only a rehearsal of the four earlier books, but contains Moses's eloquent dying charge to Israel and many laws not mentioned in the preceding books.
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In the words, "And there was evening and there was morning one day," the "one day" referred to is the Day of Atonement--the day of expiation.
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Other worlds were created and destroyed before this present one was decided on as a permanent one.
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"How is it," asked an inquisitive matron of Rabbi José, "that your Scriptures crown every day of creation with the words: 'And God saw that it was good,' but the second day is deprived of this phrase?"
The Rabbi sought to satisfy her by pointing out that at the end of the creation it is said: "And God saw all that he had made, and it was exceedingly good," so that the second day shares in this commendation.
"But," insisted the matron, "there is still an unequal division, since every day has an additional sixth part of the praise, whilst the second day has only the sixth part without the whole one, which the others have for themselves."
The sage then mentioned the opinion of Rabbi Samuel, that the reason for the omission is to be found in the fact that the work begun on the second day was not finished before the following (the third) day; hence we find the expression "it was good" twice on that day.
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The following are God's presents, or free gifts, to the world: the Torah (Exod. 21:18), light (Gen. 1:17), rain (Lev. 26:4), peace (Lev. 26:6), salvation (Ps. 18:36), mercy (Ps. 106:46). Some add also the knowledge of navigation.
When creation was all but ended, the world with all its grandeur and splendor stood out in its glorious beauty. There was but one thing wanting to consummate the marvelous work called into existence by the mere "let there be," and that was a creature with thought and understanding able to behold, reflect, and marvel on this great handiwork of God, who now sat on his divine throne surrounded by hosts of angels and seraphim singing hymns before him.
Then God said, "Let us make man in our likeness, and let there be a creature not only the product of earth, but also gifted with heavenly, spiritual elements, which will bestow on him reason, intellect, and understanding."
Truth then appeared, falling before God's throne, and in all humility exclaimed: "Deign, O God, to refrain from calling into being a creature who is beset with the vice of lying, who will tread truth under his feet." Peace came forth to support this petition. "Why, O lord, will this creature appear on earth, a creature so full of strife and contention, to disturb the peace and harmony of thy creation? He will carry the flame of quarrel and ill-will in his trail; he will bring about war and destruction in his eagerness for gain and conquest."
While they were pleading against the creation of man, there was heard, arising from another part of the heavens, the soft voice of charity: "Sovereign of the universe," the voice exclaimed, in all its mildness, "be sure to create a being in your likeness, for it will be a noble creature striving to imitate your attributes by its actions. I see man now in Spirit, that being with God's breath in his nostrils, seeking to perform his great mission, to do his noble work. I see him now in spirit, approaching the humble hut, seeking out those who are distressed and wretched to comfort them, drying the tears of the afflicted and despondent, raising up them that are bowed down in spirit, reaching his helping hand to those who are in need of help, speaking peace to the heart of the widow, and giving shelter to the fatherless. Such a creature can not fail to be a glory to his Maker."
The Creator approved of the pleadings of charity, called man into being, and cast truth down to the earth to flourish there; as the Psalmist says (Ps. 85:12): "Truth shall spring out of the earth; and righteousness shall look down from heaven to abide with man"; and he dignified Truth by making her his own seal.
The sun alone without the moon would have sufficed for all his purpose, but if he were alone the primitive people might have had some plausible excuse for worshiping him. So the moon was added, and there is less reason for deifying either.
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Michael and Gabriel acted as "best men" at the nuptials of Adam and Eve. God joined them in wedlock, and pronounced the marriage-benediction on them.
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God knows our thoughts before they are formed.
There is a limit to everything except to the greatness and depth of the Torah.
After destroying Jerusalem and the temple, plundering all its valuables and doing much what he liked, Titus became intoxicated with his success and indulged in gross blasphemy. "It is all very well," he said, "for the God of the Jews to conquer kings of the desert, but I attacked him in his very palace and prevailed against him."
When he was on his return voyage to Rome, with the booty robbed from the Temple, a great tempest arose on the sea and threatened him with shipwreck. He again had recourse to blasphemy: "The God of the Jews," said he, "seems to have dominion over the waters; the generation of Noah he destroyed by water, Pharaoh and the Egyptians he drowned in the waters, and over me he had no power until I gave him the chance by using the elements over which he possesses this subtle power." Suddenly a perfect calm set in, the sea became quite smooth, and Titus continued his voyage without difficulty. When he arrived in Rome with the golden vessels of the Temple, he was given a great reception, and a large number of distinguished men went to meet him.
After resting from his fatigue, he appeared again before a distinguished assembly, and was offered wine; but while he was partaking of it a microbe, so minute that it was imperceptible, found its way into his glass, and soon began to cause him intense pain in the head. In the course of a short time the insect grew, and with it grew the pain in Titus's head, till it was decided to have recourse to an operation, to open his skull, in order--as the Romans said--to see what the God of the Jews employed as punishment for Titus. An insect of the size of a pigeon and of the weight of nearly two pounds was found in Titus's brain. Rabbi Eleazer, son of Rabbi José, who was then in Rome, saw with his own eyes the insect when taken out of Titus's skull.
Even flies, parasites, and microbes have their purpose to fulfil, and there is nothing superfluous in creation.
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The light, when first created, would have enabled man to see from one corner of the earth to the other; but the wicked men of the generation of Enos, the flood, and the Tower caused that light to be withdrawn from this world, and it is preserved for the righteous in a higher sphere.
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The Hebrew word for "forming" is, in connection with the formation of man, spelled exceptionally, with two "Ys," which is not its proper spelling. This is to be taken as a hint that man was formed out of two elements--spirit and matter. This is also manifested in man's life. His material part has need of matter to sustain him, and of the other laws of nature; he grows, flourishes, decays, and dies. But, on the other hand, he resembles spiritual beings by walking upright, by his power of speech and thought, and by being able in some degree to see behind him without need of turning his head round; which facility is given to man alone and not to the lower animals.
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Here in this life we have the Spirit, i.e., the soul, blown into our nostrils; hence it goes from us at death. In futurity the soul, when restored, will be given to us, as it is said in Ezekiel 37:14: a complete gift never to be returned.
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The delight of the Shechinah [i.e., God's Spirit] is to dwell here among humans. Adam's fall caused it to retire from earth to the first heaven. Cain drove it, by his misdeeds, farther into the second, the generation of Enos farther still, and the generation of the flood again to the fourth. The generation of the Tower, the Sodomites, and the Egyptians of Abraham's time, finally drove the Shechinah into the seventh heaven.
Then arose Abraham, who induced the Divine Glory to descend one degree nearer. So also did Isaac, Jacob, Levi, Kehos, Amram, and Moses, so that the Shechinah was once more brought down to dwell with humans.
Text revised from
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