[Furthermore,] the entire world belongs to Hashem; thus, when it pleased Him, He gave it to you, and when it pleased Him, He took it from you and gave it to us." From one point of view the former had reason for their words, and from another point of view the latter had reason for their words. Alternatively, "he reveals the deep and secret"--these are the acts of the wicked, as it says (Isaiah 29:15): "Woe to the ones who seek deep from God to make their counsel secret." Another interpretation: Why not with an "aleph"? דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." אָמַר רַבִּי תַּנְחוּמָא אֲנָא אַמְרֵי טַעְמָא, לַבְּרִיאָה הַשָּׁמַיִם קָדְמוּ, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹקִים, וְלַשִּׁכְלוּל הָאָרֶץ קָדְמָה, שֶׁנֶּאֱמַר (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. אִשְׁתַּתְּקָן, כְּמַשְׁמָעוֹ (תהלים לא, יט): הַדֹּבְרוֹת עַל צַדִּיק, חַי הָעוֹלָמִים. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא מִשֶּׁבָּרָא צָרְכֵי עוֹלָמוֹ אַחַר כָּךְ מַזְכִּיר שְׁמוֹ, בְּרֵאשִׁית בָּרָא, וְאַחַר כָּךְ אֱלֹהִים. From the moment God created them you may speculate, however you may not speculate on what was before that. He alone is praised in the world. "And the earth was empty.". דָּבָר אַחֵר כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וּגְדוֹלֵי הַמְּדִינָה מִתְקַלְּסִין עִמּוֹ, שֶׁנּוֹשְׂאִין עִמּוֹ בְּמַשָֹּׂאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הוּא לְבַדּוֹ בָּרָא אֶת הָעוֹלָם, הוּא לְבַדּוֹ מִתְקַלֵּס בָּעוֹלָם, הוּא לְבַדּוֹ מִתְהַדֵּר בְּעוֹלָמוֹ. אָמַר רַבִּי יְהוּדָה בַּר אִילָעִי, אַף דֵּין קְרָא מְסַיֵּעַ לְבֵית הִלֵּל (תהלים קב, כו): לְפָנִים הָאָרֶץ יָסַדְתָּ, וְאַחַר כָּךְ (תהלים קב, כו): וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם. Here (Isaiah 40:22): "He stretches out the heavens like a curtain." (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. They said: "He does not have a son." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) Hadassah." פִּילוֹסוֹפִי אֶחָד שָׁאַל אֶת רַבָּן גַּמְלִיאֵל, אֲמַר לֵיהּ צַיָּר גָּדוֹל הוּא אֱלֹהֵיכֶם, אֶלָּא שֶׁמָּצָא סַמְּמָנִים טוֹבִים שֶׁסִּיְּעוּ אוֹתוֹ, תֹּהוּ, וָבֹהוּ, וְחשֶׁךְ, וְרוּחַ, וּמַיִם, וּתְהוֹמוֹת. כָּךְ כָּל מִי שֶׁהוּא בָּא לוֹמַר הָעוֹלָם הַזֶּה נִבְרָא מִתּוֹךְ תֹּהוּ וָבֹהוּ, אֵינוֹ פּוֹגֵם, אֶתְמְהָה. EL MIDRASH BERESHIT PDF Bereshith Rabbah (The Great Genesis) is a midrash comprising a collection of rabbinical homiletical interpretations of the Book of Genesis. Thus the scope of inquiry is limited to the time since the Creation. מִכַּף לְכָף, מִכַּף יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַף יָדוֹ שֶׁל משֶׁה. and (Job 38:38) "When the dust runs into a mass, and the clods cleave together." Amon means "pedagogue" (i.e. Rabbi Gamliel responded to him: "Your spirit should blow! (Proverbs 20:11). "[the second half of the verse] When were the angels created? אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא אֵת הַשָּׁמַיִם, שָׁמַיִם שֶׁעָלוּ בַּמַּחְשָׁבָה, וְאֵת הָאָרֶץ, אֶרֶץ שֶׁעָלְתָה בַּמַּחְשָׁבָה. In every place Joshua precedes Caleb, and in one place it says "except for Caleb the son of Jephuneh the Kenizzite, and Joshua the son of Nun" (Numbers 14:30); this teaches that they both have weight on either side (are equal). But, et the heavens, [this et] expands to include the sun and moon and zodiac signs, and et the earth, [this et] expands to include the trees and grass and the Garden of Eden. How do we know the Temple was? Reviews Reviewer: wienonline - favorite favorite favorite favorite favorite - January 20, 2020 Subject: Unfortunately only Volume 1 . and he said to him: "if it was said "in the beginning God created heavens and earth" we would say that the heavens and the earth are divinities." (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. Just as it says (in Psalms 104:4), "He sets the rafters of the upper chambers in the water..." [creating the sky in the upper waters which God does on the second day] and then it is written, "He makes the winds his messengers (or, 'his angels')." This is like a king who was married to a woman and did not have a son. Rabbi Luliana bar Tavrin said in the name of Rabbi Yitzchak: whether according to the opinion of Rabbi Chanina, or whether according to the opinion of Rabbi Yochanan, all agree that they were not created on the first day - so that they could not say that the angl Michael stretched out the south end of the sky and Gabriel the north end, and the Holy One, Blessed be He, measured out the middle. And why not with an "aleph"? How do we know the Patriarchs were? Where is it explained? in front of the throne of the Holy One of Blessing, saying to Him: 'Master of the Universe! וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה.
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