Bereshit Rabbah 6

וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת (בראשית א, יד), רַבִּי יוֹחָנָן פָּתַח (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, אָמַר רַבִּי יוֹחָנָן לֹא נִבְרָא לְהָאִיר אֶלָּא גַּלְגַּל חַמָּה בִּלְבָד, אִם כֵּן לָמָּה נִבְרֵאת לְבָנָה, לְמוֹעֲדִים, כְּדֵי לְקַדֵּשׁ בְּחֶשְׁבּוֹנָהּ רָאשֵׁי חָדָשִׁים וְשָׁנִים. רַבִּי שִׁילֹה דִּכְפַר תְּמַרְתָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף עַל פִּי שֶׁעָשָׂה יָרֵחַ לְמוֹעֲדִים, שֶׁמֶשׁ יָדַע מְבוֹאוֹ, מִשֶּׁמֶשׁ יָדַע מְבוֹאוֹ, אֵין מוֹנִין לַלְּבָנָה אֶלָּא מִשֶּׁתִּשְׁקַע הַחַמָּה. יוּסְטִי חַבְרָא בְּשֵׁם רַבִּי בֶּרֶכְיָה אָמַר, הֲרֵי הוּא אוֹמֵר (במדבר לג, ג): וַיִּסְעוּ מֵרַעְמְסֵס בַּחֹדֶשׁ הָרִאשׁוֹן בַּחֲמִשָּׁה עָשָׂר לַחֹדֶשׁ, וְאִם לַלְּבָנָה אַתָּה מוֹנֶה, עַד כַּדּוּן לֵית לָהּ אֶלָּא אַרְבַּע עֶשְׂרֵה מַטְמוֹעִין, הֱוֵי אֵין מוֹנִין לַלְבָנָה אֶלָּא מִשֶּׁתִּשְׁקַע הַחַמָּה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר, לֹא נִבְרָא לְהָאִיר אֶלָּא גַּלְגַּל חַמָּה בִּלְבָד, אִם כֵּן לָמָּה נִבְרֵאת לְבָנָה, אֶלָּא מְלַמֵּד שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲתִידִין עוֹבְדֵי כּוֹכָבִים לַעֲשׂוֹתָן אֱלָהוּת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אִם מִשֶּׁהֵן מַכְּחִישִׁין זֶה אֶת זֶה עוֹבְדֵי כּוֹכָבִים עוֹשִׂין אוֹתָן אֱלָהוּת, אִלּוּ הָיוּ אֶחָד, עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר, שְׁנֵיהֶם נִבְרְאוּ לְהָאִיר, שֶׁנֶּאֱמַר (בראשית א, טו): וְהָיוּ לִמְאוֹרֹת (בראשית א, יז): וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם. וְהָיוּ לְאֹתֹת, אֵלּוּ שַׁבָּתוֹת. וּלְמוֹעֲדִים, אֵלּוּ שָׁלשׁ רְגָלִים. וּלְיָמִים, אֵלּוּ רָאשֵׁי חֳדָשִׁים. וּלְשָׁנִים, זֶה קִדּוּשׁ שָׁנִים.

“God said: Let there be lights in the firmament of the heavens to distinguish between the day and the night; let them be for signs, for appointed times, for days, and years” (Genesis 1:14). “God said: Let there be lights” – Rabbi Yoḥanan began: “He made the moon for appointed times” (Psalms 104:19). Rabbi Yoḥanan said: It was only the sun that was created to illuminate. If so, why was the moon created? For the appointed times, in order to sanctify New Moons and years according to its calculation. Rabbi Shilo of Kefar Tamarta said in the name of Rabbi Yoḥanan: Even though “He made the moon for the appointed times,” “the sun knows its setting” (Psalms 104:19) – [the month is counted only] from the time that “the sun knows its setting.” One does not count [the months] by the moon until after the sun has set. Yusti Ḥavra said in the name of Rabbi Berekhya: It says: “They traveled from Rameses in the first month, on the fifteenth day of the month” (Numbers 33:3). If you count according to the moon, until now, there had been only fourteen sunsets. [We see] then that one counts for the moon only after the sun sets. Rabbi Azarya said in the name of Rabbi Ḥanina: It was only the sun that was created to illuminate. If so, why was the moon created? It is that it teaches that the Holy One blessed be He foresaw that the idolaters were destined to make them [the sun and the moon] into gods. The Holy One blessed be He said: If even when they challenge one another, the idolaters make them into gods, had there been only one [luminary], all the more so. Rabbi Berekhya said in the name of Rabbi Simon: Both of them were created to illuminate, as it is stated: “They shall serve as lights” (Genesis 1:15); “God set them in the firmament of the heavens [to illuminate upon the earth]” (Genesis 1:17). “Let them be for signs” – these are Shabbatot; “and for appointed times” – these are the three pilgrimage festivals; “for days” – these are New Moons; “and years” – this is the sanctification of years.

לְךָ יוֹם אַף לְךָ לָיְלָה (תהלים עד, טז), לְךָ הַיּוֹם מְקַלֵּס וּלְךָ הַלַּיְלָה מְקַלֵּס, מַה הַיּוֹם בִּרְשׁוּתְךָ אַף הַלַּיְלָה בִּרְשׁוּתְךָ, בְּשָׁעָה שֶׁאַתָּה עוֹשֶׂה לָנוּ נִסִּים בַּיּוֹם, לְךָ יוֹם, וּבְשָׁעָה שֶׁאַתָּה עוֹשֶׂה לָנוּ נִסִּים בַּלַּיְלָה, אַף לְךָ לַיְלָה. בְּשָׁעָה שֶׁאַתָּה עוֹשֶׂה לָנוּ נִסִּים בַּיּוֹם, אָנוּ אוֹמְרִים לְפָנֶיךָ שִׁירָה בַּיּוֹם. וּבְשָׁעָה שֶׁאַתָּה עוֹשֶׂה לָנוּ נִסִּים בַּלַּיְלָה, אָנוּ אוֹמְרִים לְפָנֶיךָ שִׁירָה בַּלַּיְלָה. עָשִׂיתָ לָנוּ נִסִּים בַּיּוֹם וְאָמַרְנוּ לְפָנֶיךָ שִׁירָה בַּיּוֹם (שופטים ה, א): וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן אֲבִינֹעַם בַּיּוֹם וגו'. עָשִׂיתָ לָנוּ נִסִּים בַּלַּיְלָה וְאָמַרְנוּ לְפָנֶיךָ שִׁירָה בַּלַּיְלָה (ישעיה ל, כט): הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֵּשׁ חַג. לְךָ נָאֶה לוֹמַר שִׁירָה בַּיּוֹם, לְךָ נָאֶה לוֹמַר שִׁירָה בַּלַּיְלָה, לָמָּה שֶׁאַתָּה (תהלים עד, טז): הֲכִינוֹתָ מָאוֹר וְשָׁמֶשׁ, וְאַתָּה עָשִׂיתָ אֶת שְׁנֵי הַמְאוֹרוֹת, שֶׁנֶּאֱמַר (בראשית א, טז): וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְאֹרֹת הַגְּדֹלִים וגו'.

“The day is Yours, night is Yours, as well” (Psalms 74:16) – the day lauds You and the night lauds You. Just as the day is in Your domain, so the night is in Your domain. When You perform miracles for us during the day, “the day is Yours,” and when You perform miracles for us at night, “night is Yours, as well.” When You perform miracles for us during the day, we recite songs to You during the day. When You perform miracles for us at night, we recite songs to You at night. You performed miracles for us during the day and we recited songs to You during the day: “Deborah and Barak son of Avinoam sang on [that] day…” (Judges 5:1). You performed miracles for us at night and we recited song to You at night: “The song will be for you, like the night of the consecration of the festival” (Isaiah 30:29). To You it is appropriate to recite songs during the day; to You it is appropriate to recite songs at night. Why? “You founded light and the sun” (Psalms 74:16). And You made the two lights, as it is stated: “God made the two great lights…” (Genesis 1:16).

רַבִּי יוּדָן בְּשֵׁם רַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא וְרַבִּי פִּינְחָס בְּשֵׁם רַבִּי סִימוֹן אָמַר, מֵאַחַר שֶׁהוּא קוֹרֵא אוֹתָן גְּדוֹלִים, הוּא חוֹזֵר וּפוֹגֵם אוֹתָם, אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה, אֶתְמְהָא, אֶלָּא עַל יְדֵי שֶׁנִּכְנָס בִּתְחוּמוֹ שֶׁל חֲבֵרוֹ. אָמַר רַבִּי פִּינְחָס בְּכָל הַקָּרְבָּנוֹת כְּתִיב שְׂעִיר עִזִּים אֶחָד חַטָּאת, וּבְרֹאשׁ חֹדֶשׁ כְּתִיב (במדבר כח, טו): שְׂעִיר עִזִּים אֶחָד חַטָּאת לַה', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הָבִיאוּ כַּפָּרָה עָלַי שֶׁמִּעַטְתִּי אֶת הַיָּרֵחַ, שֶׁאֲנִי הוּא שֶׁגָּרַמְתִּי לוֹ לְהִכָּנֵס בִּתְחוּמוֹ שֶׁל חֲבֵרוֹ, וּמָה אִם זֶה שֶׁנִּכְנַס בִּרְשׁוּת כָּךְ פְּגָמוֹ הַכָּתוּב, הַנִּכְנָס שֶׁלֹא בִּרְשׁוּת עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹסֵי בַּר אִלְּעָאי אָמַר, דֶּרֶךְ אֶרֶץ הוּא שֶׁיְהֵא הַגָּדוֹל מוֹנֶה לַגָּדוֹל, וְהַקָּטָן מוֹנֶה לַקָּטָן. עֵשָׂו מוֹנֶה לַחַמָּה, שֶׁהִיא גְּדוֹלָה, וְיַעֲקֹב מוֹנֶה לַלְּבָנָה, שֶׁהִיא קְטַנָּה. אָמַר רַב נַחְמָן וְהוּא סִימָן טַב, עֵשָׂו מוֹנֶה לַחַמָּה שֶׁהִיא גְּדוֹלָה, מַה חַמָּה הַזֹּאת שׁוֹלֶטֶת בַּיּוֹם וְאֵינָה שׁוֹלֶטֶת בַּלַּיְלָה, כָּךְ עֵשָׂו יֵשׁ לוֹ חֵלֶק בָּעוֹלָם הַזֶּה וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. יַעֲקֹב מוֹנֶה לַלְּבָנָה שֶׁהִיא קְטַנָה, מַה הַלְּבָנָה הַזּוֹ שׁוֹלֶטֶת בַּלַּיְלָה וּבַיּוֹם, כָּךְ יַעֲקֹב יֵשׁ לוֹ חֵלֶק בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא. רַב נַחְמָן אָמַר כָּל זְמַן שֶׁאוֹרוֹ שֶׁל גָּדוֹל קַיָּם אֵין אוֹרוֹ שֶׁל קָטָן מִתְפַּרְסֵם, שָׁקַע אוֹרוֹ שֶׁל גָּדוֹל, מִתְפַּרְסֵם אוֹרוֹ שֶׁל קָטָן. כָּךְ כָּל זְמַן שֶׁאוֹרוֹ שֶׁל עֵשָׂו קַיָּם אֵין אוֹרוֹ שֶׁל יַעֲקֹב מִתְפַּרְסֵם, שָׁקַע אוֹרוֹ שֶׁל עֵשָׂו מִתְפַּרְסֵם אוֹרוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִּכְתִיב (ישעיה ס, א ב): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ. כִּי הִנֵּה הַחשֶׁךְ יְכַסֶּה אֶרֶץ וגו'.

Rabbi Yudan in the name of Rabbi Tanḥum ben Rabbi Ḥiyya and Rabbi Pinḥas in the name of Rabbi Simon said: After He calls them [both] great, He goes ahead and diminishes them, [saying] “The greater light to rule the day, and the lesser light to rule the night”? (Genesis 1:16). This is bewildering. But it is because one of them entered into the realm of its counterpart. Rabbi Pinḥas said: Regarding all the [holiday] offerings it says: “One goat as a sin offering” (Numbers 29:5), but regarding the New Moon it is written: “One goat as a sin offering for the Lord” (Numbers 28:15). The Holy One blessed be He said [as it were]: Bring atonement on My behalf for having diminished the moon, as it is I who caused it to enter into the realm of its counterpart. Now, if this one that entered [into its counterpart’s realm] with permission was diminished by Scripture, one who enters [his neighbor’s realm] without permission, all the more so. Rabbi Levi said in the name of Rabbi Yosei bar Ilai: It is only proper for the greater [older] one to count by the greater thing, and the smaller [younger] one to count by the lesser thing. Esau counts [its years] by the sun, which is the greater, and Jacob counts [its years] by the moon, which is the lesser. Rav Naḥman said: And this is a good portent. Esau counts by the sun, which is the greater. Just as the sun has dominion during the day and has no dominion at night, so Esau has a share in this world and has no share in the World to Come. Jacob counts by the moon, which is lesser. Just as the moon has dominion during both night and day, so Jacob has a share in both this world and in the World to Come. Rav Naḥman said: As long as the light of the greater one is in existence, the light of the lesser one is not discernible. When the light of the greater one recedes, the light of the lesser one is discernible. So, too, as long as the light of Esau is in existence, the light of Jacob is not discernible. When the light of Esau will recede, the light of Jacob will be discernible. That is what is written: “Arise, shine, for your light has come…. For, behold, the darkness will cover the earth, [and thick darkness the peoples, but upon you the Lord will shine and His glory will be seen upon you]” (Isaiah 60:1–2).

וְאֵת הַכּוֹכָבִים, אָמַר רַב אַחָא, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי אַפּוֹטְרוֹפִּין, אֶחָד שׁוֹלֵט בָּעִיר וְאֶחָד שׁוֹלֵט בַּמְדִינָה, אָמַר הַמֶּלֶךְ הוֹאִיל וּמִעֵט עַצְמוֹ זֶה לִהְיוֹת שׁוֹלֵט בָּעִיר, גּוֹזֵר אֲנִי עָלָיו בְּשָׁעָה שֶׁהוּא יוֹצֵא תְּהֵא כָּל אֻכְלוּסָא יוֹצְאָה עִמּוֹ, וּבְשָׁעָה שֶׁיְהֵא נִכְנָס תְּהֵא בּוּלֵי וְדִימוּס נִכְנְסָה עִמּוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְהַלְּבָנָה הַזּוֹ מִעֲטָה עַצְמָהּ לִהְיוֹת שׁוֹלֶטֶת בַּלַּיְלָה, גּוֹזֵר אֲנִי עָלֶיהָ בְּשָׁעָה שֶׁהִיא יוֹצֵאת שֶׁיְהוּ הַכּוֹכָבִים יוֹצְאִין עִמָּהּ, בְּשָׁעָה שֶׁהִיא נִכְנֶסֶת יְהוּ הַכּוֹכָבִים נִכְנָסִים עִמָּהּ. וְדִכְוָותֵהּ (בראשית י, כה): וְשֵׁם אָחִיו יָקְטָן, אָמַר רַבִּי אַחָא לָמָּה נִקְרָא שְׁמוֹ יָקְטָן, שֶׁהָיָה מַקְטִין אֶת עֲסָקָיו, מַה זָּכָה, זָכָה לְהַעֲמִיד שְׁלשׁ עֶשְׂרֵה מִשְׁפָּחוֹת גְּדוֹלוֹת. וּמָה אִם יָקְטָן עַל יְדֵי שֶׁהָיָה מַקְטִין אֶת עֲסָקָיו כָּךְ, גָּדוֹל שֶׁהוּא מַקְטִין אֶת עֲסָקָיו עַל אַחַת כַּמָּה וְכַמָּה. וְדִכְוָתֵהּ (בראשית מח, יד): וַיִּשְׁלַח יִשְׂרָאֵל אֶת יְמִינוֹ וַיָּשֶׁת עַל רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר, אָמַר רַבִּי חוֹנְיָא וְכִי מִן הַתּוֹלְדוֹת אֵין אָנוּ יוֹדְעִים שֶׁהוּא הַצָּעִיר, אֶלָּא מַה הוּא הַצָּעִיר, שֶׁהָיָה מַצְעִיר אֶת עֲסָקָיו. מַה זָּכָה, זָכָה לִבְכוֹרָה. וּמָה אִם הַצָּעִיר עַל יְדֵי שֶׁהָיָה מַצְעִיר אֶת עֲסָקָיו, זָכָה לִבְכוֹרָה, הַגָּדוֹל שֶׁהוּא מַצְעִיר אֶת עֲסָקָיו, עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא.

“And the stars” (Genesis 1:16) – Rav Aḥa said: This is analogous to a king who had two stewards, one ruled [only] over the city and one ruled over the [rest of the] province. The king said: ‘Since this one diminished himself [and consented] to be ruler over the city, I decree concerning him that whenever he goes out, a large crowd should go out with him, and when he enters, the city council and the multitudes should enter with him.’ So, the Holy One blessed be He said: ‘Since the moon diminished itself to rule at night, I decree concerning it that when it goes out, the stars should go out with it, and when it goes in, the stars should go in with it.’ Similarly, “the name of his brother was Yoktan” (Genesis 10:25) – Rabbi Aḥa said: Why was he named Yoktan? It is because he would minimize [maktin] his affairs. What did he merit? He merited producing thirteen great families. Now, if Yoktan received this because he minimized his affairs, if an important man minimizes his affairs, all the more so. Similarly, “Israel extended his right hand, and laid it on the head of Ephraim, who was the younger” (Genesis 48:14) – Rabbi Ḥonya said: Do we not know from the accounts of the births that he was the younger? What, then, is “who was the younger [tza’ir]”? It is because he would minimize [matzir] his affairs. What did he merit? He merited the birthright. Now, if the young one merited the birthright because he minimized his affairs, an older person who minimizes his affairs, all the more so. This is astounding.

וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם, אָמַר רַבִּי יוֹחָנָן שְׁלשָׁה דְבָרִים נִתְּנוּ מַתָּנָה לָעוֹלָם, וְאֵלּוּ הֵן: הַתּוֹרָה, וְהַמְאוֹרוֹת, וְהַגְּשָׁמִים. הַתּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות לא, יח): וַיִּתֵּן אֶל משֶׁה וגו'. הַמְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם. גְּשָׁמִים מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, ד): וְנָתַתִּי גִּשְׁמֵיכֶם בְּעִתָּם. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אוֹמֵר, אַף הַשָּׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. רַבִּי יְהוֹשֻׁעַ בֶּן רַבִּי נְחֶמְיָה אָמַר, אַף הַיְשׁוּעָה, שֶׁנֶּאֱמַר (תהלים יח, לו): וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ. רַבִּי תַּנְחוּמָא אָמַר, אַף אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים קה, מד): וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וגו'. וְיֵשׁ אוֹמְרִים, אַף הַנְּקָמָה בֶּאֱדוֹם, שֶׁנֶּאֱמַר (יחזקאל כה, יד): וְנָתַתִּי נִקְמָתִי בֶּאֱדוֹם וגו'. רַבָּנָן אָמְרֵי, אַף הָרַחֲמִים, שֶׁנֶּאֱמַר (תהלים קו, מו): וַיִּתֵּן אוֹתָם לְרַחֲמִים לִפְנֵי כָּל שׁוֹבֵיהֶם. רַבִּי יִצְחָק בַּר מַרְיוֹן אוֹמֵר, אַף הַפְרָשַׁת הַיָּם הַגָּדוֹל, שֶׁנֶּאֱמַר (ישעיה מג, טז): כֹּה אָמַר ה' הַנּוֹתֵן בַּיָּם דֶּרֶךְ וגו'. רַבָּנָן אָמְרֵי: הַנּוֹתֵן בַּיָּם דֶּרֶךְ, מֵעֲצֶרֶת וְעַד הֶחָג. וּבְמַיִם עַזִּים נְתִיבָה, מִן הֶחָג וְעַד הַחֲנֻכָּה. רַבִּי נָתָן בַּר אֲחוּהָ דְּרַבִּי חִיָּא בַּר אַבָּא הֲוָה מְפָרֵשׁ בְּיַמָּא, אֲמַר לֵיהּ לַאֲחוּי צַלֵּי עֲלַי, אֲמַר לֵיהּ מַה נְּצַלֵּי עֲלָךְ, מִן דְּאַתְּ קְטַר לוּלָבָךְ קְטוֹר רַגְלָיךְ, אִין עָיְילַת לִכְנִישְׁתָּא וּשְׁמַעְתָּן מְצַלְּיָן עַל מִטְרָא לָא תִסְמֹךְ עַל צְלוֹתִי. רַבִּי יְהוֹשֻׁעַ בְּרֵיהּ דְרַבִּי תַּנְחוּמָא בֶּן רַבִּי חִיָּא דִּכְפַר חָנוּן, הֲוָה בְּאַסְיָא, בְּעָא דְּיִפְרשׁ, אָמְרָה לֵיהּ מַטְרוֹנָה, בְּאִילֵין יוֹמַיָא פָּרְשֵׁי, אֶתְמְהָא, אִתְחַזֵּי לֵיהּ אֲבוּי בְּחֶלְמָא אֲמַר לֵיהּ בְּרִי בְּלֹא קְבוּרָה, שֶׁנֶּאֱמַר (קהלת ו, ג): גַּם קְבוּרָה לֹא הָיְתָה לוֹ, וְלָא שְׁמַע לָא לְמִילֵי דְדֵין וְלָא לְמִילֵי דְדֵין, וְכֵן הֲוַת לֵיהּ.

“God set them in the firmament of the heavens to illuminate upon the earth” (Genesis 1:17). “God set them in the firmament of the heavens” – Rabbi Yoḥanan said: Three items were given as a gift [matana] to the world: The Torah, the lights, and the rains. The Torah, from where is it derived? It is as it is stated: “He gave [vayiten] to Moses [the two tablets of Testimony]” (Exodus 31:18). The lights, from where is it derived? It is as it is stated: “God set [vayiten] them in the firmament of the heavens.” The rains, from where is it derived? It is as it is stated: “I will provide [venatati] your rains in their seasons” (Leviticus 26:4). Rabbi Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: Peace, as well, as it is stated: “I will grant [venatati] peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Rabbi Neḥemya said: Salvation, as well, as it is stated: “You have given [vatiten] me the shield of Your salvation” (Psalms 18:36). Rabbi Tanḥuma said: The Land of Israel, as well, as it is stated: “He gave [vayiten] them the lands of the nations…” (Psalms 105:44). Some say, vengeance against Edom, as well, as it is stated: “I will set [venatati] My vengeance upon Edom…” (Ezekiel 25:14). The Rabbis say: Mercy, as well, as it is stated: “He situated [vayiten] them for mercy before their captors” (Psalms 106:46). Rabbi Yitzḥak bar Maryon says: Setting sail in the Great Sea, as well, as it is stated: “So said the Lord, who makes [noten] a way in the sea…” (Isaiah 43:16). The Rabbis say: “Who makes a way in the sea” – from Shavuot until Sukkot; “and a path in mighty waters” (Isaiah 43:16) – from Sukkot until Hanukkah. Rabbi Natan, son of the brother of Rabbi Ḥiyya bar Abba, was setting out to sea. He said to his brother: ‘Pray for me.’ He said to him: ‘What should I pray for you? From when you bind up your lulav, bind up your feet. If you enter a synagogue and hear them praying for rain, do not rely on my prayer.’ Rabbi Yehoshua son of Rabbi Tanḥuma ben Rabbi Ḥiyya of Kefar Ḥanun was in Asia Minor. He wanted to set sail [after Sukkot]. A noblewoman said to him: ‘Are you setting sail on these days?’ She said this in astonishment. His father appeared to him in a dream. He said to him: ‘My son will go without burial, as it is stated: “Moreover, he has no burial”’ (Ecclesiastes 6:3). He heeded neither the words of this one nor the words of that one, and so it befell him.

הֵיכָן גַּלְגַּל הַחַמָּה וּלְבָנָה נְתוּנִים, בָּרָקִיעַ הַשֵּׁנִי, שֶׁנֶּאֱמַר: וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַבָּהוּ אָמַר, מִקְרָא מָלֵא הוּא, וְאַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה פֵּרְשׁוּ אוֹתוֹ (נחמיה ט, ו): אַתָּה הוּא ה' לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם וגו'. הֵיכָן הוּא כָּל צְבָאָם נְתוּנִים, בָּרָקִיעַ שֶׁהוּא לְמַעְלָה מִן הַשָּׁמַיִם, וּמִן הָאָרֶץ וְעַד הָרָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וְעָבְיוֹ שֶׁל רָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וּמֵרָקִיעַ עַד הָרָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, רְאֵה כַּמָּה הוּא גָּבוֹהַּ, וּתְנַן בְּאֶחָד בִּתְקוּפַת תַּמּוּז אֵין צֵל לְכָל בְּרִיָּה, דִּכְתִיב (תהלים יט, ז): וְאֵין נִסְתָּר מֵחַמָּתוֹ, גַּלְגַּל חַמָּה יֵשׁ לוֹ נַרְתִּיק, שֶׁנֶּאֱמַר (תהלים יט, ה): לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, וּבְרֵכָה שֶׁל מַיִם לְפָנָיו, בְּשָׁעָה שֶׁהוּא יוֹצֵא, הַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּישׁ כֹּחוֹ בַּמַּיִם, שֶׁלֹא יֵצֵא וְיִשְׂרֹף אֶת הָעוֹלָם, אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְעַרְטְלוֹ מִנַּרְתִּיקוֹ, וּמְלַהֵט בּוֹ אֶת הָרְשָׁעִים, שֶׁנֶּאֱמַר (מלאכי ג, יט): וְלִהַט אֹתָם הַיּוֹם הַבָּא. רַבִּי יַנַּאי וְרַבִּי שִׁמְעוֹן תַּרְוֵיהוֹן אָמְרִין אֵין גֵּיהִנֹּם אֶלָּא יוֹם שֶׁהוּא מְלַהֵט אֶת הָרְשָׁעִים, מַה טַּעַם (מלאכי ג, יט): הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וגו'. רַבָּנָן אָמְרֵי, יֵשׁ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה לא, ט): נְאֻם ה' אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וגו'. רַבִּי יְהוּדָה בַּר אִלְעָאי אוֹמֵר לֹא יוֹם וְלֹא גֵּיהִנֹּם, אֶלָּא אֵשׁ שֶׁהִיא יוֹצֵאת מִגּוּפָן שֶׁל רְשָׁעִים וּמְלַהֶטֶת אוֹתָם, מַה טַּעַם, דִּכְתִיב (ישעיה לג, יא): תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ רוּחֲכֶם אֵשׁ תֹּאכַלְכֶם. רַבִּי יְהוֹשֻׁעַ בַּר אָבִין אָמַר (תהלים נ, ו): וַיַּגִּידוּ שָׁמַיִם צִדְקוֹ, לֶעָתִיד לָבוֹא שָׁמַיִם מְתַנִּים צְדָקָה שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם עוֹלָמוֹ, שֶׁלֹא נְתָנָם בָּרָקִיעַ הָרִאשׁוֹן, שֶׁאִלּוּ נְתָנָם בָּרָקִיעַ הָרִאשׁוֹן לֹא הָיְתָה בְּרִיָּה יְכוֹלָה לַעֲמֹד מֵאִשּׁוֹ שֶׁל יוֹם.

Where are the orbs of the sun and the moon situated? They are in the second firmament, as it is stated: “God set them in the firmament of the heavens.” Rabbi Pinḥas said in the name of Rabbi Abahu: There is an explicit verse, and the members of the Great Assembly elaborated on it: “You, the Lord, alone, You made the heavens, the heaven of heavens, and all their host…” (Nehemiah 9:6). Where is all their host situated? It is in the firmament that is above the heavens. From the earth to the firmament is a distance of five hundred years’ walk, and the thickness of the firmament is a distance of five hundred years’ walk, and from firmament to firmament is a distance of five hundred years’ walk. See how high it is. And we learned, on the first day of the summer solstice, there is no shade for any creature, as it is written: “Nothing can shelter from its heat” (Psalms 19:7). The orb of the sun has a sheath, as it is stated: “In a tent within, He placed the sun” (Psalms 19:5), and there is a pool of water before it. When it emerges [from the sheath], the Holy One blessed be He mitigates its strength through that water so that it should not emerge and incinerate the world. But in the future, the Holy One blessed be He will strip it of its sheath and burn the wicked with it, as it is stated: “The day that is coming will burn them” (Malachi 3:19). Rabbi Yanai and Rabbi Shimon both say: There will be no Gehenna [in the future]; rather, there will be a [scorching] day that will burn up the wicked. What is the source? “For, behold, the day is coming, burning like a furnace…” (Malachi 3:19). The Rabbis say: There will be a Gehenna, as it is stated: “The utterance of the Lord, for whom there is fire in Zion…” (Isaiah 31:9). Rabbi Yehuda bar Ilai says: There will be neither a [scorching] day nor a Gehenna, but rather, a fire that emerges from the body of the wicked themselves and burns them. What is the source? It is as it is written: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you” (Isaiah 33:11). Rabbi Yehoshua bar Avin said: “The heavens will declare His beneficence” (Psalms 50:6) – in the future, the heavens will relate the beneficence that the Holy One blessed be He bestowed upon His world, in that He did not situate them in the first firmament. Had He situated them in the first firmament, no creature could have withstood the fire of the day.

אָמַר רַבִּי לֵוִי שְׁלשָׁה דְּבָרִים קוֹלָן הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְהַבְּרִיּוֹת בֵּינְתַיִם וְאֵינָם מַרְגִּישִׁים, וְאֵלּוּ הֵן: הַיּוֹם, וְהַגְּשָׁמִים, וְהַנֶּפֶשׁ בְּשָׁעָה שֶׁהִיא יוֹצֵאת מִן הַגּוּף. הַיּוֹם מִנַּיִן, אָמַר רַבִּי יְהוּדָה, אַתְּ סָבוּר שֶׁהוּא שָׁף בָּרָקִיעַ, וְאֵינוֹ אֶלָּא כַּמַּסָּר הַזֶּה שֶׁהוּא נוֹסֵר בָּעֵץ. הַגְּשָׁמִים מִנַּיִן, אָמַר רַבִּי לֵוִי (תהלים מב, ח): תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל וגו'. וְהַנֶּפֶשׁ בְּשָׁעָה שֶׁהִיא יוֹצֵאת מִן הַגּוּף מִנַיִּן, דְּרַבִּי שְׁמוּאֵל אֲחוּי דְּרַבִּי פִּינְחָס בֶּן רַבִּי חָמָא, הֲוֵי דָּמִיךְ בְּצִפּוֹרִי, וְהַוְיָן חַבְרַיָּה יְתִיבִין גַּבֵּיהּ, אֲתַת מִלְּתָא וְשָׁרְיָן גָּחֲכִין, אֲמַר לְהוֹן כַּמָּה נַפְשֵׁיהּ דַּאֲחוּהָ דְּהַהוּא גַּבְרָא מְקַצְּצָא אֲרָזִין וּמְקַצְּצָא אִילָנוֹת, וְאַתּוּן יָתְבִין גָּחֲכוּן וְלָא יָדְעִין.

Rabbi Levi said: There are three items whose sound travels from one end of the world to the other, and the creatures are in the middle but do not sense it. They are: The day, the rains, and the soul at the moment that it leaves the body. The day, from where is it known? Rabbi Yehuda said: You believe that it [the sun] moves smoothly in the firmament, but actually it is like a saw sawing wood. The rains, from where is it derived? Rabbi Levi said: “Depths call out to depths in the sound [of your waterways]” (Psalms 42:8). The soul at the moment that it leaves the body, from where is it derived? Because Rabbi Shmuel, brother of Rabbi Pinḥas ben Rabbi Ḥama, was dying in Tzippori, and his colleagues were sitting with him. A [humorous] matter came up and they began laughing. He said to them: How the soul of the brother of that man [the soul of my brother] is hewing cedars and hewing trees, and you are sitting and laughing and are oblivious to it.

וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם, כֵּיצַד גַּלְגַּל חַמָּה וּלְבָנָה שׁוֹקְעִים בָּרָקִיעַ, רַבִּי יְהוּדָה בַּר אִלְעָאי וְרַבָּנָן, רַבָּנָן אָמְרִין מֵאֲחוֹרֵי הַכִּפָּה וּלְמַטָּה. וְרַבִּי יְהוּדָה בַּר אִלְעָאי אָמַר מֵאֲחוֹרֵי הַכִּפָּה וּלְמַעְלָה. אָמַר רַבִּי יוֹחָנָן נִרְאִין דִּבְרֵי רַבִּי יְהוּדָה בַּר אִלְעָאי, דְּהוּא אָמַר מֵאֲחוֹרֵי הַכִּפָּה וּלְמַעְלָה בִּימוֹת הַחַמָּה, שֶׁכָּל הָעוֹלָם כֻּלּוֹ רוֹתֵחַ וּמַעְיָנוֹת צוֹנְנִין. וּמִלְּהוֹן דְּרַבָּנָן דְּאָמְרִין מֵאֲחוֹרֵי הַכִּפָּה וּלְמַטָּה בִּימוֹת הַגְּשָׁמִים, שֶׁכָּל הָעוֹלָם כֻּלּוֹ צוֹנֵן וּמַעֲיָנוֹת פּוֹשְׁרִין. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין אָנוּ יוֹדְעִין אִם פּוֹרְחִין הֵן בָּאֲוִיר, וְאִם שָׁפִין בָּרָקִיעַ, וְאִם מְהַלְּכִין הֵן כְּדַרְכָּן. הַדָּבָר קָשֶׁה מְאֹד, וְאִי אֶפְשָׁר לַבְּרִיּוֹת לַעֲמֹד עָלָיו.

“God set them in the firmament of the heavens” (Genesis 1:17) – how do the orbs of the sun and the moon set in the firmament? Rabbi Yehuda bar Ilai and the Rabbis, the Rabbis say: They go behind the Dome and below. Rabbi Yehuda bar Ilai said: They go behind the Dome and above. Rabbi Yoḥanan said: The statement of Rabbi Yehuda bar Ilai, who said: Behind the Dome and above, seems more correct during the summer, when the whole world is boiling and yet the springs are cold; and the statement of the Rabbis, who say: Behind the Dome and below, during the rainy season, when the entire world is cold and yet the springs are tepid. Rabbi Shimon ben Yoḥai said: We do not know if they fly through the air, or if they move smoothly in the firmament, or if they follow their predetermined path. The matter is very difficult and it is impossible for people to ascertain it.

וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וגו', אָמַר רַבִּי אִילְפָא אִם לְעִנְיַן הַמְּאוֹרוֹת הֲלוֹא כְּבָר נֶאֱמַר: אֶת הַמָּאוֹר הַגָּדוֹל לְמֶמְשֶׁלֶת הַיּוֹם, וּמַה תַּלְמוּד לוֹמַר: וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה, אֶלָּא אֵלּוּ הַצַּדִּיקִים שֶׁהֵן שׁוֹלְטִין בַּמֶּה שֶׁנִּבְרָא לְהָאִיר בַּיּוֹם, וּבַמֶּה שֶׁנִּבְרָא לְהָאִיר בַּלַּיְלָה, הֲדָא הוּא דִכְתִיב (יהושע י, יג): וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד יִקֹּם גּוֹי אֹיְבָיו הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר, מַאי סֵפֶר הַיָּשָׁר, סֵפֶר אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְאַמַּאי קָרֵי לֵיהּ סֵפֶר הַיָּשָׁר, דִּכְתִיב (במדבר כג, י): תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים. רַבִּי חֲלַפְתָּא מַיְיתֵי לֵיהּ מִן הָכָא וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה. רַבִּי חָנִין בְּשֵׁם רַבִּי שְׁמוּאֵל מַיְיתֵי לָהּ מִסֵּיפָא דְּסִפְרָא (בראשית מח, יט): וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ, וְאֶפְשָׁר כֵּן, אֶלָא זֶה יְהוֹשֻׁעַ שֶׁהוּא עוֹמֵד מִמֶּנּוּ שֶׁהוּא מַעֲמִיד גַּלְגַּל חַמָּה וּלְבָנָה שֶׁהֵן שׁוֹלְטִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. רַבִּי חָנָן בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מַיְיתֵי לָהּ מִסֵּיפָא דְאוֹרָיְיתָא (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ, אֶפְשָׁר כֵּן, אֶלָּא זֶה יְהוֹשֻׁעַ שֶׁהוּא עוֹמֵד מִמֶּנּוּ שֶׁהוּא מַעֲמִיד גַּלְגַּל חַמָּה וּלְבָנָה, שֶׁהֵן שׁוֹלְטִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי סֵפֶר מִשְׁנֵה תּוֹרָה הָיָה סִגְנוֹן לִיהוֹשֻׁעַ, בְּשָׁעָה שֶׁנִּגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָאוֹ יוֹשֵׁב וְסֵפֶר מִשְׁנֵה תּוֹרָה בְּיָדוֹ, אָמַר לוֹ (יהושע א, ח): חֲזַק יְהוֹשֻׁעַ, אֱמָץ יְהוֹשֻׁעַ, לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה וגו', נְטָלוֹ וְהֶרְאָה אוֹתוֹ לְגַלְגַּל חַמָּה, אָמַר לָהּ כְּשֵׁם שֶׁלֹא דּוֹמַמְתִּי מִזֶּה, אַף אַתָּה דּוֹם מִלְּפָנַי, מִיָּד (יהושע י, יג): וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד, אָמַר רַבִּי יִצְחָק אָמַר לוֹ עַבְדָא בִּישָׁא לָא זְבִינָא דְאַבָּא אַתְּ, לֹא כָּךְ רָאָה אוֹתְךָ אַבָּא בַּחֲלוֹם (בראשית לז, ט): וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וגו', מִיָּד וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ וגו'.

“And to rule during the day and at night, and to divide between the light and the darkness, and God saw that it was good” (Genesis 1:18). “And to rule during the day and at night” – Rabbi Ilfa said: If this is referring to the lights, is it not already stated: “The greater light to rule the day”? Genesis 1:16). Why, then, does the verse state: “And to rule during the day and at night”? Rather, it is referring to the righteous, who exert control over the body that was created to illuminate during the day and the body that was created to illuminate at night. That is what is written: “The sun stood still, and the moon stopped, until the nation took vengeance against their enemies. Is it not written in the book of the upright?” (Joshua 10:13). What is the book of the upright? It is the book of Abraham, Isaac, and Jacob. Why is it called the book of the upright? It is as it is written: “Let me die the death of the upright” (Numbers 23:10). Rabbi Ḥalafta applied it [this lesson] to here: “And to rule during the day and at night.” Rabbi Ḥanin in the name of Rabbi Shmuel applied it to the end of the book: “However, his younger brother [Ephraim] will be greater than he [Manasseh]” (Genesis 48:19). Is it possible to say this? Rather, this refers Joshua, who would descend from him [Ephraim], who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. Rabbi Ḥanan in the name of Shmuel applied it to the end of the Torah, [where it is said of Joseph]: “A firstborn bull is his majesty…[he will gore the peoples together at the ends of the earth]” (Deuteronomy 33:17). Is it possible? Rather, this is Joshua, who would descend from him, and who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. This is as Rabbi Shimon ben Yoḥai said: The book of Deuteronomy was like a standard for Joshua. When the Holy One blessed be He appeared to him, he found him sitting with the book of Deuteronomy in his hand. He said to him: ‘“Be strong” Joshua, “be courageous” Joshua, “this book of the Torah shall not depart…”’ (Joshua 1:6–8). He took him and showed him to the orb of the sun. He [Joshua] said to it: ‘Just as I have not been still from [reading] this [book], so, you shall stand still before me.’ Thereupon, “The sun stood still, and the moon stopped” (Joshua 10:13). Rabbi Yitzḥak said: He said to it: ‘Wayward slave, are you not the acquired possession of my ancestor [Joseph]? Did my ancestor not see you in a dream: “Behold, the sun and the moon…[were prostrating themselves to me]”?’ (Genesis 37:9). Thereupon, “the sun stood still, and the moon [stopped].”