בראשית רבה י״בBereshit Rabbah 12

Section 1א׳

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם (בראשית ב, ד), כְּתִיב (איוב כו, יד): הֶן אֵלֶּה קְצוֹת דְּרָכָו וגו', אָמַר רַב הוּנָא כָּל מַה שֶּׁאַתָּה רוֹאֶה קְצוֹת דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן, הֶן אֵלֶּה קְצוֹת דְּרָכָו וּמַה שֵּׁמֶץ דָּבָר נִשְׁמַע בּוֹ וְרַעַם גְּבוּרֹתָו מִי יִתְבּוֹנָן, אָמַר רַב הוּנָא הָרַעַם הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹצֵא כְּתִיקוּנוֹ אֵין כָּל בְּרִיָּה יְכוֹלָה לַעֲמֹד עָלָיו, נִתְבּוֹנֵן אֵין כְּתִיב כָּאן, אֶלָּא יִתְבּוֹנָן, הַפִּקְחִים יוֹדְעִים רִמּוּזוֹ וְהֶגְיוֹנוֹ. אָמַר רַב הוּנָא אִם עַל סִדְּרוֹ שֶׁל רַעַם אֵין אַתָּה יָכוֹל לַעֲמֹד, עַל סֵדֶר שֶׁל עוֹלָם עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא. וְאִם יֹאמַר לְךָ אָדָם יָכוֹל אֲנִי לַעֲמֹד עַל סִדְּרוֹ שֶׁל עוֹלָם, אֱמָר לוֹ אַחֲרֵי מֶלֶךְ בָּשָׂר וָדָם אִי אַתָּה יָכוֹל לַעֲמֹד, אַחֲרֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יָכוֹל לַעֲמֹד, אֶתְמְהָא. אָמַר רַב נַחְמָן מָשָׁל לַחֲרִישַׁת קָנִים, שֶׁלֹא הָיָה יָכוֹל אָדָם לְהִכָּנֵס בְּתוֹכָהּ, שֶׁכָּל מִי שֶׁהָיָה נִכְנַס לְתוֹכָהּ הָיָה תּוֹעֶה. מֶה עָשָׂה פִּקֵּחַ אֶחָד, כָּסַח וְנִכְנַס, כָּסַח וְנִכְנַס. נִכְנַס דֶּרֶךְ הַכָּסוּחַ וְיָצָא דֶּרֶךְ הַכָּסוּחַ. הִתְחִילוּ הַכֹּל מִתְכַּנְּסִין וְיוֹצְאִין דֶּרֶךְ כָּסוּחַ. רַב נַחְמָן אָמַר חוֹרֵי, מָשָׁל לְפָלָטִין גְּדוֹלָה שֶׁהָיוּ לוֹ פְּתָחִין הַרְבֵּה, שֶׁכָּל מִי שֶׁהָיָה נִכְנַס לְתוֹכָהּ הָיָה תּוֹעֶה. מֶה עָשָׂה פִּקֵּחַ אֶחָד, נָטַל פְּקַעַת שֶׁל גֶּמִי וּקְשָׁרָהּ כְּנֶגֶד הַפֶּתַח וְנִכְנָס דֶּרֶךְ הַפְּקַעַת וְיָצָא דֶּרֶךְ הַפְּקַעַת, הִתְחִילוּ הַכֹּל נִכְנָסִין וְיוֹצְאִין דֶּרֶךְ הַפְּקַעַת. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁבָּנָה פָּלָטִין וְהַבְּרִיּוֹת נִכְנָסִין לְתוֹכָהּ וְאוֹמְרִים אִלּוּ הָיָה הָעַמּוּדִים גְּבוֹהִין הָיְתָה נָאָה. אִלּוּ הָיוּ הַכְּתָלִים גְּבוֹהִין הָיְתָה נָאָה. אִלּוּ הָיְתָה תִּקְרָה גְּבוֹהָה הָיְתָה נָאָה. שֶׁמָּא יָבוֹא אָדָם וְיֹאמַר אִלּוּ הָיוּ לִי שָׁלשׁ עֵינַיִם, אִלּוּ הָיוּ לִי שָׁלשׁ רַגְלַיִם הָיָה יָפֶה לִי, אֶתְמְהָא. אֵת אֲשֶׁר כְּבָר עָשָׂהוּ, לֹא נֶאֱמַר כָּאן, אֶלָּא (קהלת ב, יב): אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, כִּבְיָכוֹל מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵית דִּינוֹ נִמְנִין עַל כָּל אֵבָר וְאֵבָר מִשֶּׁלְּךָ וּמַעֲמִידְךָ עַל מְכוֹנְךָ, שֶׁנֶּאֱמַר (דברים לב, ו): הַלְה' תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ, אָמַר רַבִּי לֵוִי בַּר חָיְתָא, מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, וְאִם נָתַן בִּיבָהּ עַל פִּתְחָהּ אֵינוֹ נָאֶה, מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא הָאָדָם הַזֶּה וְנָתַן בִּיבוֹ עַל פִּתְחוֹ, וְהוּא נָאֶה, וְהוּא שִׁבְחוֹ. אָמַר רַבִּי יִצְחָק בַּר מֶרְיוֹן, כְּתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם, וּמַה תַּלְמוּד לוֹמַר אֲשֶׁר יָצָר, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה בְּעוֹלָמוֹ וְאוֹמֵר רְאוּ בְּרִיָּה שֶׁבָּרָאתִי וְצוּרָה שֶׁצָּרְתִּי. אָמַר רַבִּי יִצְחָק בַּר מֶרְיוֹן, כְּתִיב (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בּוֹרְאָן מְשַׁבְּחָן, וּמִי מְגַנָּן. בּוֹרְאָן מְקַלְּסָן, וּמִי נוֹתֵן בָּהֶם דֹּפִי. אֶלָּא נָאִין הֵן וּמְשֻׁבָּחִין הֵם, שֶׁנֶּאֱמַר: אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם.

“These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens” (Genesis 2:4). “These are the outgrowths [toledot] of the heavens and of the earth when they were created” – it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said: All the things that you see are just the edges of the ways of the Holy One blessed be He. “Behold, these are but the edges of His ways, and how a trace is heard about Him; who can investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it emerges in its full force, no creature can understand it. “Who has investigated?” is not written, but rather, “who can investigate?” Clever people may have vague knowledge or ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to understand [even] the workings of thunder, is it not all the more so for the workings of the [whole] world? That is a rhetorical question. If a person says to you: I can understand the workings of the world, say to him: ‘If you are unable to understand even a flesh-and-blood king, are you able to understand the King of kings, the Holy One blessed be He? That is a rhetorical question.’ Rav Naḥman said: This is analogous to a thicket of reeds into which no person could enter, as anyone who entered into it would lose his way. What did one clever person do? He continuously cut down [reeds] and entered further and further into the thicket. He entered via the clearing and exited via the clearing. Everyone then began entering and exiting via the clearing. Rav Naḥman said differently: This is analogous to a great palace that had many entrances. Everyone who entered it would lose his way. What did one clever person do? He took a spool of string and tied it [on one end] opposite the entrance and he entered by means of the spool and exited by means of the spool. Everyone then began entering and exiting by means of the spool. Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a rhetorical question. “After He has already done” is not written, but rather, “after they have already done” (Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred, as it were, over each and every limb of yours, and established it at its proper configuration, as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father, your redeemer? He made you, and He established you” (Deuteronomy 32:6). Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One blessed be He, created man and placed his drain pipe at his entrance, and it is becoming, and it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it were, saying: ‘See the creation that I created and the form that I formed.’ Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and of the earth when they were created” – their Creator praises them, who can disparage them? Their Creator lauds them, who will find fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens.”

Section 2ב׳

רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר בְּהִבָּרְאָם בְּה"א בְּרָאָם. (ישעיה סו, ב): וְאֶת כָּל אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כָל אֵלֶּה נְאֻם ה' וְאֶל זֶה אַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַבִּי סִימוֹן לֹא בְעָמָל וְלֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר: וְאֶת כָּל אֵלֶּה יָדִי עָשָׂתָה, רַבִּי יוּדָן אָמַר בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (ויקרא כו, מו): אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן ה' בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד משֶׁה. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אוֹמֵר בִּזְכוּת הַשְּׁבָטִים, שֶׁנֶּאֱמַר (שמות א, א): וְאֵלֶּה שְׁמוֹת, וּכְתִיב: וַיִּהְיוּ כָל אֵלֶּה נְאֻם ה'.

Rabbi Pinḥas said in the name of Rabbi Levi: “When they were created [behibare’am]” – with heh [beheh] He created them [bera’am]. “My hand made all these [eleh], and all these came into being, the utterance of the Lord, but to this I will look; to the poor and the depressed and those fervent for My word” (Isaiah 66:2) – Rabbi Yehuda said in the name of Rabbi Simon: It was not with exertion and not with toil that the Holy One blessed be He created the world, as it is stated: “My hand made all these, [and all these came into being, the utterance of the Lord].” Rabbi Yudan said: By the merit of the Torah, as it is stated: “These [eleh] are the statutes and ordinances and laws which the Lord gave between Him and the children of Israel at Mount Sinai by the hand of Moses” (Leviticus 26:46). Rabbi Yehoshua bar Neḥemya says: By the merit of the tribes, as it is stated: “These [eleh] are the names” (Exodus 1:1). And it is stated: “And all these [eleh] came into being.”

Section 3ג׳

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וגו', אָמַר רַבִּי אַבָּהוּ כָּל מָקוֹם שֶׁנֶּאֱמַר אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים, וְאֵלֶּה מוֹסִיף עַל הָרִאשׁוֹנִים, כָּאן שֶׁנֶּאֱמַר אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים, מַה פָּסַל תֹּהוּ וָבֹהוּ וְחשֶׁךְ.

“These are [eleh] the outgrowths of the heavens [when they were created, on the day that the Lord God made the earth and the heavens]…” – Rabbi Abahu said: Everywhere eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it says eleh, it excludes what preceded it. What, then, does it exclude? Emptiness, disorder, and darkness.