(3) Seven things were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, the Throne of Glory, the Temple, Repentance, and the Name of the Messiah.

(4) Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me in the beginning of his way, before his works of old" (Prov. viii. 22). "Of old" means before the world was created. Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" (Gen. ii. 8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? Because it is said, "Thy throne is established of old" (Ps. xciii. 2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (ibid. xc. 2); and then in close proximity (we read), "Thou turnest man to contrition" (ibid. 3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. xvii. 12). "From the beginning," whilst as yet the world had not been created. Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. lxxii. 17). "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old" (Mic. v. 2). "The past," whilst as yet the world had not been created.

(5) Forthwith the Holy One, blessed be He, took counsel with the Torah whose name is Tushijah (Stability or Wisdom) with reference to the creation of the world. (The Torah) replied and said to Him: Sovereign of the worlds ! if there be no host for the king and if there be no camp for the king, over whom does he rule? If there be no people to praise the king, where is the honour of the king? The Holy One, blessed be He, heard this and it pleased Him. The Torah spake: The Holy One, blessed be He, took counsel with me concerning the creation of the world, as it is said, "Counsel is mine, and sound knowledge; I am understanding; I have might" (Prov. viii. 14). Hence they say, Every government which has no counsellors is not a proper government. Whence do we know this? From the government of the House of David which employed counsellors, as it is said, "And Jonathan David's uncle was a counsellor, a man of understanding, and a scribe" (1 Chron. xxvii. 32). If the government of the House of David had counsellors, how much more so should other people act likewise. This is of benefit to them, as it is said, "But he that hearkeneth unto counsel is wise" (Prov. xii. 15), || and (Scripture) says, "But in the multitude of counsellors there is safety" (ibid. xi. 14).

(6) Eight things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water, as it is said, "And the wind of God was moving upon the face of the waters" (Gen. i. 2).

(7) Whence were the heavens created? From the light of the garment with which He was robed. He took (of this light) and stretched it like a garment and (the heavens) began to extend continually until He caused them to hear, "It is sufficient." Therefore is He called God Almighty (El Shaddai), who said to the world: "It is sufficient," and it stood (firm). Whence do we know that the heavens were created from the light of His garment? Because it is said, "Who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain" (Ps. civ. 2).

(8) Whence was the earth created? He took of the snow (or ice) which was beneath His Throne of Glory and threw it upon the waters, and the waters became congealed so that the dust of the earth was formed, as it is said, "He saith to the snow, Be thou earth" (Job xxxvii. 6).

(9) The hooks of the heavens are fixed in the waters of the ocean. The waters of the ocean are situated between the ends of the heavens and the ends of the earth. The ends of the heavens are spread out over the waters of the ocean, as it is said, "Who layeth the beams of his chambers in the waters" (Ps. civ. 3).

(10) The dome (or inside shape) of the heavens ascends upwards like a tub, (that is to say) like a tent (denda) which is spread out with its extremities (fixed) || downwards and its dome stretching upwards so that people can sit beneath it and their feet stand on the earth, whilst all of them are inside the tent; in like wise are the heavens, their extremities are (fixed) downwards and their dome stretches upwards and all creatures dwell beneath them as in a tent, as it is said, "And he spreadeth them out as a tent to dwell in" (Isa. xl. 22).

(11) Four quarters have been created in the world; the quarter facing the east, that facing the south, that facing the west and that facing the north. From the quarter facing the east the light goeth forth to the world. From the quarter facing south the dews of blessing and the rains of blessing go forth to the world. From the quarter facing west where are the treasuries of snow and the treasuries of hail, and thence come forth into the world cold and heat and rains. From the quarter facing north darkness goeth forth into the world. The quarter facing north He created, but He did not complete it, for He said, Anyone who says: I am a God, let him come and complete this quarter which I have left (incomplete) and all will know that he is a God.

(12) There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. i. 14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. iii. 19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. xxxi. 3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings vii. 14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. xxiv. 3, 4).

(13) With these three attributes will the Holy One, blessed be He, give three good gifts to Israel in the future, as it is said, "For the Lord will give wisdom, out of his mouth cometh knowledge and understanding" (ibid. ii. 6). It is not said, "The Lord has given wisdom." These three attributes will be given to King Messiah, as it is said, "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord" (Isa. xi. 2).

(3) All the stars minister to the seven planets, and their names are: Sun, Venus, Mercury, the Moon, Saturn, Jupiter, Mars. The mnemonic of their service is KZNSh ChLM, by night; ChLM KZNSh by day and KLSh ZMChN for the hours of the night; ChNKL ShZM for the hours of the day. On the first day Mercury and the Sun, on the second day Jupiter and the Moon, on the third day Venus and Mars, on the fourth day Saturn and Mercury, on the fifth day the Sun and Jupiter, on the sixth day the Moon and Venus, on the seventh day Mars and Saturn. All of them minister to the twelve constellations which correspond to the twelve months. The constellations are: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. All the constellations minister to the days of the sun. Now the days of the solar month are 30 days, 10 hours and a half, and each constellation ministers to the || days of the solar month for two days and a half, so that two constellations (minister for) five days. The chief which begins at the beginning of the solar month is the same chief which completes at the end of the solar month; the one which opens is the one which closes.

(1) THE PRINCIPLE OF INTERCALATION
ON the 28th of Ellul the sun and the moon were created. The number of years, months, days, nights, terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, as it is said, "This is the calculation for the generations of Adam" (Gen. v. 1), the calculation of the world is therein for the generations of the children of Adam.

(2) Adam handed on the tradition to Enoch, who was initiated in the principle of intercalation, and he intercalated the year, as it is said, "And Enoch walked with God" (ibid. 22). Enoch walked in the ways of the calculation concerning the world which God had delivered to Adam. And Enoch delivered the principle of intercalation to Noah, and he was initiated in the principle of intercalation, and he intercalated the year, as it is said, "While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter" (ibid. viii. 22). "Seed-time" refers to the Teḳuphah of Tishri, "harvest" refers to the Teḳuphah of Nisan, "cold" refers to the Teḳuphah of Ṭebeth, and "heat" refers to the Teḳuphah of Tammuz; "summer" is in its season and "winter" is in its season.

(3) The counting of the sun is by day || and the counting of the moon is by night, "they shall not cease."

(4) Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek king of Salem… was a priest of God Most High" (ibid. xiv. 18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Ps. cx. 4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. xxv. 11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. Isaac gave to Jacob all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (ibid. xxxv. 9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, they intercalated the year in Babylon. (When) Ezra and all the community with him went (to Palestine), Ezekiel wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, they will intercalate the year, as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. xxxvi. 17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.

(5) Jacob delivered to Joseph and his brethren the principle of intercalation, and they intercalated the year in the land of Egypt. (When) Joseph and his brethren died, the intercalations ceased from Israel in Egypt, as it is said, "And Joseph died, and all his brethren, and all that generation" (Ex. i. 6). Just as the intercalations were diminished from the Israelites in the land of Egypt, likewise in the future will the intercalations be diminished at the end of the fourth kingdom until Elijah, be he remembered for good, shall come. Just as the Holy One, blessed be He, was revealed to Moses and Aaron in Egypt, likewise in the future will He be revealed to them at the end of the fourth kingdom, as it is said, "And the Lord spake unto Moses and Aaron in the land of Egypt saying, This month shall be unto you the beginning of months" (ibid. xii. 1, 2). What is the significance of the word "saying"? Say to them, Till now the principle of intercalation was with Me, henceforth it is your right to intercalate thereby the year.

(5) The Holy One, blessed be He, spake to the Torah: "Let us make || man in our image, after our likeness" (Gen. i. 26). (The Torah) spake before Him: Sovereign of all the worlds ! The man whom Thou wouldst create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.

(6) Why (did He gather man's dust) from the four comers of the world? Thus spake the Holy One, blessed be He: If a man should come from the east to the west, or from the west to the east, and his time comes to depart from the world, then the earth shall not say, The dust of thy body is not mine, return to the place whence thou wast created. But (this circumstance) teaches thee that in every place where a man goes or comes, and his end approaches when he must depart from the world, thence is the dust of his body, and there it returns to the dust, as it is said, "For dust thou art, and unto dust shalt thou return" (ibid. iii. 19).

(7) The day had twelve hours; in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, in the fifth (hour) he stood on his feet, in the sixth (hour) he called the (animals by their) names, in the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four, in the tenth (hour) they transgressed His commandment, in the eleventh (hour) they were judged, in the twelfth (hour) they were driven forth, as it is said, "So he drove out the man" (ibid. 24).

(8) And He formed the lumps of the dust of the first man into a mass in a clean place, (it was) on the navel of the earth. He shaped him and prepared him, but breath and soul were not in him. What did the Holy One, blessed be He, do? He breathed with the breath of the soul of His mouth, and a soul was cast into him, as it is said, "And he breathed into his nostrils the breath of life" (ibid. ii. 7).

(9) Adam stood and he began to gaze upwards and downwards. He saw all the creatures which the Holy One, blessed be He, had created; and he was wondering in his heart, and he began to praise and glorify his Creator, saying, "O Lord, how manifold are thy works !" (Ps. civ. 24). He stood on his feet and was adorned with the Divine Image. His height was from east to west, as it is said, "Thou hast beset me behind and before" (ibid. cxxxix. 5). "Behind" refers to the west, "before" refers to the east. All the creatures saw him and became afraid of him, thinking that he was their Creator, and they came to prostrate || themselves before him.

(10) Adam said to them: What (is this), ye creatures ! Why are ye come to prostrate yourselves before me? Come, I and you, let us go and adorn in majesty and might, and acclaim as King over us the One who created us. If there be no people to acclaim the king as king, the king acclaims himself. If there be no people to praise the king, the king praises himself. In that hour Adam opened his mouth and all the creatures answered after him, and they adorned in majesty and might and acclaimed their Creator as King over themselves, and they said, "The Lord reigneth, he is apparelled with majesty" (ibid. xciii. 1).

(11) Ten kings ruled from one end of the world to the other. The first king was the Holy One, blessed be He, who rules in heaven and on earth, and it was His intention to raise up kings on earth, as it is said, "And he changeth the times and the seasons; he removeth kings, and setteth up kings" (Dan. ii. 21).

(12) The second king was Nimrod, who ruled from one end of the world to the other, for all the creatures were dwelling in one place and they were afraid of the waters of the flood, and Nimrod was king over them, as it is said, "And the beginning of his kingdom was Babel" (Gen. x. 10).

(13) The third king was Joseph, who ruled from one end of the world to the other, as it is said, "And all the earth came || into Egypt to Joseph" (ibid. xli. 57). It is not written here "Egypt came," but "they came into Egypt," for they brought their tribute and their presents to Joseph to buy (corn); for forty years he was second to the king, and for forty years he was king alone, as it is said, "Now there arose a new king over Egypt" (Ex. i. 8).

(14) The fourth king was Solomon, who reigned from one end of the world to the other, as it is said, "And Solomon ruled over all the kingdoms" (1 Kings iv. 21); and it says, "And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year" (ibid. x. 25).

(15) The fifth king was Ahab, king of Israel, who ruled from one end of the world to the other, as it is said, "As the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee" (ibid. xviii. 10). All the princes of the provinces were controlled by him; they sent and brought their tribute and their presents to Ahab. Are not all the princes of the provinces of the world two hundred and thirty-two? as it is said, "Then he mustered the young men of the princes of the provinces, and they were two hundred and thirty-two" (ibid. xx. 15).

(16) The sixth king was Nebuchadnezzar, who ruled from one end of the world to the other. Moreover, he ruled over the beasts of the field and the birds of heaven, and they could not open their mouth except by the permission of Nebuchadnezzar, || as it is said, "And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand" (Dan. ii. 88).

(17) The seventh king was Cyrus, who ruled from one end of the world to the other, as it is said, "Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord, the God of heaven, given me" (2 Chron. xxxvi. 23). Ahasuerus ruled over half the world. Is not half the world but 116 provinces, as it is said, "This is Ahasuerus, who reigned from India unto Ethiopia" (Esth. i. 1).

(18) The eighth king was Alexander of Macedonia, who ruled from one end of the world to the other, as it is said, "And as I was considering, behold, an he-goat came from the west over the face of the whole earth" (Dan. viii. 5). "Over the earth" is not written here, but "over the face of the whole earth." And not only that, but he wished to ascend to heaven in order to know what is in heaven, and to descend into the depths in order to know what is in the depths, and not only that, but he attempted to go to the ends of the earth in order to know what was at the ends of the earth. The Holy One, blessed be He, divided his kingdom among the four corners (or winds) of the heavens, as it is said, "And when he shall stand up, his kingdom shall be broken, and shall be divided towards the four winds of the heaven" (ibid. xi. 4).

(19) The ninth king is King || Messiah, who, in the future, will rule from one end of the world to the other, as it is said, "He shall have dominion also from sea to sea" (Ps. lxxii. 8); and another Scripture text says, "And the stone that smote the image became a great mountain, and filled the whole earth" (Dan. ii. 35).

(20) The tenth king will restore the sovereignty to its owners. He who was the first king will be the last king, as it is said, "Thus saith the Lord, the King… I am the first, and I am the last; and beside me there is no God" (Isa. xliv. 6); and it is written, "And the Lord shall be king over all the earth" (Zech. xiv. 9).

(1) ADAM IN PARADISE
WITH love abounding did the Holy One, blessed be He, love the first man, inasmuch as He created him in a pure locality, in the place of the Temple, and He brought him into His palace, as it is said, "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it" (Gen. ii. 15). From which place did He take him? From the place of the Temple, and He brought him into His palace, which is Eden, as it is said, "And he put him into the garden of Eden to dress it" (ibid.). Perhaps thou wilt say: To plough (the fields) and cast out the stones from the ground. But did not all the trees grow up of their own accord?

(2) Perhaps thou wilt say: There was some other work (to be done) in the garden of Eden, (such as) to water the garden. But did not a river flow through and issue forth from Eden, and water the garden, as it is said, || "And a river went out of Eden to water the garden" (ibid. 10)?

(3) What then is the meaning of this expression: "to dress it and to keep it"? (The text) does not say "to dress it and to keep it" except (in the sense) of being occupied with the words of the Torah and keeping all its commandments, as it is said, "to keep the way of the tree of life" (ibid. iii. 24). But the "tree of life" signifies only the Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. iii. 18).

(4) And (Adam) was at his leisure in the garden of Eden, like one of the ministering angels. The Holy One, blessed be He, said: I am alone in My world and this one (Adam) also is alone in his world. There is no propagation before Me and this one (Adam) has no propagation in his life; hereafter all the creatures will say: Since there was no propagation in his life, it is he who has created us. It is not good for man to be alone, as it is said, "And the Lord God said, It is not good for man to be alone; I will make him an help meet for him …" (Gen. ii. 18).

(10) The Holy One, blessed be He, made ten wedding canopies for Adam in the garden of Eden. They were all (made) of precious stones, pearls, and gold. Is it not a fact that only one wedding canopy is made for every bridegroom, whilst three wedding canopies are made for a king? But in order to bestow special honour upon the first man, the Holy One, blessed be He, made ten (wedding canopies) in the garden of Eden, as it is said, "Wast thou in Eden the garden of God; was every precious stone thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold?" (Ezek. xxviii. 13). Behold these are the ten canopies. The angels were playing upon timbrels and dancing with pipes, as it is said, "The workmanship of thy tabrets and of thy pipes was with thee" (ibid.).

(11) On the day when the first man was created, as it is said, "In the day when thou wast created they were prepared" (ibid.), the Holy One, blessed be He, said to the ministering angels: Come, let us descend and render loving service to the first man and to his help-mate, for the world rests upon the attribute of the service of loving-kindness. The Holy One, blessed be He, said: More beloved is the service of loving-kindness than the sacrifices and burnt-offerings which Israel will bring in the future upon the altar before Me, as it is said, || "For I desire love, and not sacrifice" (Hos. vi. 6).

(12) The ministering angels were going to and fro and walking before him like friends who guard the wedding canopies, as it is said, "For he shall give his angels charge over thee, to keep thee in all thy ways" (Ps. xci. 11). (The word) "way" here means only the way of bridegrooms. The Holy One, blessed be He, was like a precentor. What is the custom observed by the precentor? He stands and blesses the bride in the midst of her wedding chamber. Likewise the Holy One, blessed be He, stood and blessed Adam and his help-mate, as it is said, "And God blessed them" (Gen. i. 28).

(1) THE SERPENT IN PARADISE
"ENVY, cupidity, and ambition remove man (Adam) from the world." The ministering angels spake before the Holy One, blessed be He, saying: Sovereign of all Worlds! "What is man, that thou shouldst take note of him?" (Ps. cxliv. 3). "Man (Adam) is like unto vanity" (ibid. 4), upon earth there is not his like. (God) answered them: Just as all of you praise Me in the heights of heaven so he professes My Unity on earth, nay, moreover, are you able to stand up and call the names for all the creatures which I have created? They stood up, but were unable (to give the names). Forthwith Adam stood up and called the names for all His creatures, as it is said, "And the man gave names to all cattle" (Gen. ii. 20). When the ministering angels saw this they retreated, and the ministering angels said: If we do not take || counsel against this man so that he sin before his Creator, we cannot prevail against him.

(2) Sammael was the great prince in heaven; the Chajjôth had four wings and the Seraphim had six wings, and Sammael had twelve wings. What did Sammael do? He took his band and descended and saw all the creatures which the Holy One, blessed be He, had created in His world and he found among them none so skilled to do evil as the serpent, as it is said, "Now the serpent was more subtil than any beast of the field" (ibid. iii. 1). Its appearance was something like that of the camel, and he mounted and rode upon it. The Torah began to cry aloud, saying, Why, O Sammael! now that the world is created, is it the time to rebel against the Omnipresent? Is it like a time when thou shouldst lift up thyself on high? The Lord of the world "will laugh at the horse and its rider" (Job xxxix. 18).

(3) A parable, to what is the matter like? To a man in whom there was an evil spirit. All the deeds which he does, or all the words which he utters, does he speak by his own intention? Does he not act only according to the idea of the evil spirit, which (rules) over him? So (was it with) the serpent. All the deeds which it did, and all the words which it spake, it did not speak except by the intention of Sammael. Concerning him, the Scripture says, "The wicked is thrust down in his evil-doing" (Prov. xiv. 32).

(4) A parable, to what is the matter like? To a king || who married a woman and made her supreme over all that he had. He said to her: All that I have shall be in thy hands, except this house, which is full of scorpions. A certain old man visited her; he asks, for instance, for vinegar. He said to her: Wilt thou argue that he deals kindly with thee? He deals with me (thus): over all that he possesses has he made me supreme. Thus said he to her: Behold, all that I have is given into thy hands except this house, which is full of scorpions. (The old man) said to her: Is not all the jewellery of the king indeed in this house? But he wishes to marry another woman, and to give them to her. The king is the first man (Adam), the woman is Eve, and the one who asked for vinegar is the serpent; and concerning them (the text) says, "There are the workers of iniquity fallen, they are thrust down, and shall not be able to rise" (Ps. xxxvi. 12).

(5) The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. xxv. 3); but behold I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. ix. 18). The serpent went and spake to the woman: || Is it (true that) you also have been commanded concerning the fruit of the tree? She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. iii. 8). And when the serpent heard the words of Eve, he found a way through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds and destroys worlds, so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, then your eyes shall be opened" (ibid. 5).

(6) The serpent went and touched the tree, which commenced to cry out, saying: Wicked One! do not touch me! as it is said, "Let not the foot of pride come against me, and let not the hand of the wicked drive me away. There are the workers of iniquity fallen" (Ps. xxxvi. 11, 12).

(7) The serpent went and said to the woman: Behold, I touched it, but I did not die; thou also mayest touch it, and thou wilt not die. The woman went and touched the tree, and she saw the angel of death coming towards her; she said: Woe is me ! I shall now die, and the Holy One, blessed be He, will make another woman and give her to Adam, but behold I will cause || him to eat with me; if we shall die, we shall both die, and if we shall live, we shall both live. And she took of the fruits of the tree, and ate thereof, and also gave (of its fruits) to her husband, so that he should eat with her, as it is said, "And she took of the fruit thereof, and did eat; and she gave also unto her husband with her" (Gen. iii. 6). When Adam had eaten of the fruit of the tree, he saw that he was naked, and his eyes were opened, and his teeth were set on edge. He said to her: What is this that thou hast given me to eat, that my eyes should be opened and my teeth set on edge? Just as my teeth were set on edge, so shall the teeth of all generations be set on edge.

(1) THE SIN OF ADAM AND EVE
TEN descents upon the earth were made by the Holy One, blessed be He; they were: (1) Once in the Garden of Eden; (2) once at (the time of) the generation of the Dispersion; (8) once at Sodom; (4) once at the thorn-bush; (5) once in Egypt; (6) once at Sinai; (7) once at the cleft of the rock; (8) and (9) twice in the tent of Assembly; (10) once in the future.

(2) Once in the Garden of Eden; whence do we know? Because it is said, "And they heard the voice of the Lord God walking in the garden in the cool of the day" (Gen. iii. 8). And it is written, "My beloved is gone down to his garden, to the beds of spices" (Cant. vi. 2). (God) sat in judgment, and He judged with judgment. He said to him (Adam): Why didst thou flee before Me? He answered Him: I heard Thy voice and my bones trembled, as it is said, "I heard thy voice in the garden, and I was afraid, || because I was naked: and I hid myself" (Gen. iii. 10).

(3) What was the dress of the first man? A skin of nail, and a cloud of glory covered him. When he ate of the fruits of the tree, the nail-skin was stripped off him, and the cloud of glory departed from him, and he saw himself naked, as it is said, "And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee?" (ibid. 11).

(4) Adam said before the Holy One, blessed be He: Sovereign of all worlds! When I was alone, I did not sin against Thee. But the woman whom Thou hast brought to me enticed me away from Thy ways, as it is said, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat" (ibid. 12). The Holy One, blessed be He, called unto Eve, and said to her: Was it not enough for thee that thou didst sin in thy own person? But (also) that thou shouldst make Adam sin? She spake before Him: Sovereign of the world! The serpent enticed my mind to sin before Thee, as it is said, "The serpent beguiled me, and I did eat" (ibid. 13). He brought the three of them and passed sentence of judgment upon them, consisting of nine curses and death.

(5) He cast down Sammael and his troop from their holy place in heaven, and cut off the feet of the serpent, and decreed that it should cast its skin and suffer pain once in seven years in great pain, and cursed it || that it should drag itself with its belly (on the ground), and its food is turned in its belly into dust and the gall of asps, and death is in its mouth, and He put hatred between it and the children of the woman, so that they should bruise its head, and after all these (curses comes) death. He gave the woman nine curses and death: the afflictions arising from menstruation and the tokens of virginity; the affliction of conception in the womb; and the affliction of child-birth; and the affliction of bringing up children; and her head is covered like a mourner, and it is not shaved except on account of immorality, and her ear is pierced like (the ears of) perpetual slaves; and like a hand-maid she waits upon her husband; and she is not believed in (a matter of) testimony; and after all these (curses comes) death.

(6) He extended pardon to Adam (as to a part of the) nine curses and death. He curtailed his strength, and He shortened his stature by reason of the impurity connected with issues and with pollution; as well as the impurity arising from sexual intercourse; he was to sow wheat and to reap thistles, and his food was to be the grass of the earth, like that of the beast; and (he was to earn) his bread in anxiety, and his food by the sweat (of his brow); and after all these (curses came) death.

(7) If Adam sinned, what was the sin of the earth, that it should be cursed? Because it did not speak against the (evil) deed, therefore it was cursed; for in the hour when the sons of man transgress the graver sins || God sends a plague to the sons of man; and in the hour when the sons of man transgress sins less vital, He smites the fruits of the earth, because of (the sins of) the sons of man, as it is said. "Cursed is the ground for thy sake" (ibid. 17).

(1) THE SERVICE OF LOVING-KINDNESS
THE world rests upon three things: upon the Torah, upon Divine Worship, and upon the service of loving-kindness.

(2) "Upon the Torah," whence do we know (this)? Because it is written, "If my covenant of day and night stand not" (Jer. xxxiii. 25); and (another text) says, "This book of the Torah shall not depart out of thy mouth, but thou shalt meditate therein day and night" (Josh. i. 8). Whence do we know (that the world rests) upon the service of loving-kindness? Because it is said, "For I desired love, || and not sacrifice" (Hos. vi. 6). Whence do we know (that the world rests) upon Divine Worship? Because it is written, "And the prayer of the upright is his delight" (Prov. xv. 8).

(3) Whence do we learn of the service of loving-kindness for bridegrooms? We learn (this) from the Holy One, blessed be He; for He Himself bestowed loving-kindness upon Adam and his help-mate. The Holy One, blessed be He, said to the ministering angels: Come ye and let us show loving-kindness to Adam and his help-mate. The Holy One, blessed be He, descended with the ministering angels to show loving-kindness to Adam and his help-mate. The Holy One, blessed be He, said: More beloved unto Me is the service of loving-kindness than sacrifices and burnt-offering which Israel, in the future, will bring on the altar before Me, as it is said, "For I desired love, and not sacrifice" (Hos. vi. 6).

(4) Rabbi José said: From whom do we learn of the seven days of banquet? From our father Jacob. For when our father Jacob married Leah, he made a banquet with rejoicing for seven days, as it is said, "Fulfil the week of this one" (Gen. xxix. 27).

(8) And everything is revealed before the Holy One, blessed be He. A daughter of kings, who in all her life had never gone forth to draw water, went out to draw water in that hour. And the girl, who did not know who the man was, accepted (the proposal) to be married to Isaac. Why? Because she had been destined for him from his mother's womb, as it is said, "In the balances they will go up, they are together lighter than vanity" (Ps. lxii. 9).

(9) Laban and Bethuel answered: Since (this) word has come forth from the mouth of the Almighty, we cannot prevent it, as it is said, "Then Laban and Bethuel answered and said, The thing proceedeth from the Lord: we cannot speak unto thee bad or good" (Gen. xxiv. 50). "Behold, Rebecca is before thee; take her and go" (ibid. 51).

(15) Rabbi José said: From whom do we learn (that there should be) seven days of (the wedding) banquet? From our father Jacob, who || made a banquet with rejoicing for seven days, and he took Leah (as his wife). Again he kept another seven days of banquet and rejoicing, and took Rachel (as his wife), as it is said, "And Laban gathered together all the men of the place, and made a feast" (Gen. xxix. 22). The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant. I will give a reward to your children, so that there be no reward for the wicked in the world to come: "Because by him the Lord had given victory unto Syria" (2 Kings v. 1). From whom do we learn (that there should be) seven days of banquet? From Samson the Nazirite of God, for when he went down to the land of the Philistines, he took a wife and kept seven days of banquet and rejoicing, as it is said, "And it came to pass, when they saw him, that they brought thirty companions to be with him" (Judg. xiv. 11). What were they doing with him? They were eating and drinking and rejoicing, as it is said, "And Samson said unto them, Let me now put forth a riddle unto you" (ibid. 12); and another text says, "They could not declare the riddle in three days" (ibid. 14).

(1) LOVING SERVICE TO MOURNERS
CONCERNING the one who tenders the service of loving-kindness to mourners. Whence do we learn of the service of loving-kindness to mourners? From the Omnipresent, who alone showed loving-kindness to Moses, His servant, and buried him with His own hand. If this story had not been written (in the Torah) it would be impossible to say it, as it is said, "And he buried him in the valley in the land of Moab" (Deut. xxxiv. 6).

(2) Rabban Gamaliel, the son of R. Jehudah, said: Not to Moses alone did He show loving-kindness, but also to Aaron. For when they went up Mount Hor all the tribes of Israel were contending and saying, Moses and Eleazar have left Aaron on Mount Hor and have gone down (by themselves). They did not believe that he was dead. To show loving-kindness to him, what did the Holy One, blessed be He, do? He took Aaron's coffin and brought it above the camp of Israel, and all Israel saw Aaron's coffin flying and moving in the air. They then believed that he was dead, and they showed loving-kindness to him, as it is said: || "And all the congregation saw that Aaron was dead" (Num. xx. 29). Only the men showed loving-kindness to Moses, as it is said, "And the sons of Israel wept for Moses" (Deut. xxxiv. 8). The men and the women and the children showed loving-kindness to Aaron.

(3) Why (was this)? Because he loved peace and pursued peace, and passed daily through the entire camp of Israel and promoted peace between a man and his wife, and between a man and his neighbour; therefore all Israel showed loving-kindness to him, as it is said, "And when all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel" (Num. xx. 29).

(4) Rabbi José said: From whom do we learn of the seven days of mourning? From Jacob, our father, for thus did his son Joseph unto him, as it is said, "And he made a mourning for his father seven days" (Gen. 1. 10).

(7) The mourners are comforted with bread and wine, as it is said, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul" (Prov. xxxi. 6).

(8) The men of Jabesh-Gilead showed (loving-kindness) to Saul and his sons. (God said,) I will also give you and your sons your reward in the future; for when the Holy One, blessed be He, in the future will gather Israel from the four corners of the world, the first whom He will gather, will be the half-tribe of Manasseh, as it is said, "Gilead is mine, and Manasseh is mine" (Ps. lx. 7). Afterwards (will He gather in) Ephraim, as it is said, "Ephraim is the defence of mine head" (ibid.). Afterwards Judah (will be gathered in), as it is said, "Judah is my sceptre" (ibid.).

(16) When the Temple was destroyed, the sages instituted (the rule) that the bridegrooms and mourners should go to the synagogues and to the houses of study. The men of the place see the bridegroom and rejoice with him; and they see the mourner and sit with him upon the earth, so that all the Israelites may discharge their duty in the service of loving-kindness. With reference to them he says: Blessed art Thou, who giveth a good reward to those who show loving-kindness.

(1) THE SABBATH
THE School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "In the beginning God created the heavens and the earth" (Gen. i. 1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands" (Ps. cii. 25). The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "These are the generations of the heavens and of the earth" (Gen. ii. 4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" (ibid.). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" (ibid. 1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. xlviii. 18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (ibid. lxvi. 1). Contention arose between them (i.e. the Schools) on this question, until the Holy Spirit rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment.

(2) What did the Holy One, blessed be He, do? He put forth His right hand and stretched forth the heavens, and He put forth His left hand and founded the earth, as it is said, "Yea, mine hand || hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I called unto them, they stood up together" (ibid. xlviii. 13). Both of them were created simultaneously, as it is said, "And the heavens and the earth were finished, and all their host" (Gen. ii. 1). And, indeed, were the heavens and the earth completed (so as not to require God's providence) for their continued existence and maintenance? Has it not been written concerning them, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. lxvi. 1)? But they were finished with reference to the original deed (of creation) and with reference to the work (of being created) and being called into existence. Therefore it is said, "And the heavens and the earth were finished" (Gen. ii. 1).

(3) Israel spake before the Holy One, blessed be He: Sovereign of the worlds! Thou didst complete the heavens and the earth with reference to being made, created, and called into existence; let not Thy mercy and loving-kindness be withheld, for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, because the world rests upon Thy mercy and loving-kindness, as it is said, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. liv. 10); and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. xxv. 6).

(4) "And on the seventh day God finished his work" (Gen. ii. 2). The Holy One, blessed be He, created seven dedications, six of them He dedicated, and one is reserved for the (future) generations. He created the first day and finished all His work and dedicated it, as it is said, "And it was evening, and it was morning, one day" (ibid. i. 5). He created the second day and finished all His work and dedicated it, as it is said, || "And it was evening, and it was morning, a second day" (ibid. 8); and so through the six days of creation. He created the seventh day, (but) not for work, because it is not said in connection therewith, "And it was evening and it was morning." Why? For it is reserved for the generations (to come), as it is said, "And there shall be one day which is known unto the Lord; not day, and not night" (Zech. xiv. 7).

(5) A parable: To what is this matter to be compared? To a man who had precious utensils. And he did not desire to give them as an inheritance except to his son; likewise with the Holy One, blessed be He. The day of blessing and holiness which was before Him, He did not desire to give it as an inheritance except to Israel. Know that it is so ! Come and see ! for when the Israelites went forth from Egypt, whilst yet the Torah had not been given to them, He gave them the Sabbath as an inheritance. Israel kept two Sabbaths whilst as yet the Torah had not been given to them, as it is said, "And thou madest known unto them thy holy Sabbath" (Neh. ix. 14). And afterwards He gave them the Torah, as it is said, "And commandedst them commandments, and statutes, and Torah by the hand of Moses, thy servant" (ibid.).

(6) The Holy One, blessed be He, observed and sanctified the Sabbath, and Israel is obliged only to observe and sanctify the Sabbath. Know that it is so! Come and see! for when He gave them the Manna, He gave it to them in the wilderness during forty years on the six days of creation, but on the Sabbath He did not give (it) || to them. Wilt thou say that He did not have power enough to give it to them every day? But (the fact was) the Sabbath was before Him; therefore He gave to them bread for two days on the Friday, as it is said, "See, for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days" (Ex. xvi. 29). When the people saw that Sabbath (was observed) before Him, they also rested, as it is said, "So the people rested on the seventh day" (ibid. 30).

(7) "And God blessed the seventh day, and hallowed it" (Gen. ii. 3). The Holy One, blessed be He, blessed and hallowed the Sabbath day, and Israel is bound only to keep and to hallow the Sabbath day. Hence they said: Whosoever says the benediction and sanctification over the wine on the eves of Sabbath, his days will be increased in this world, and in the world to come, as it is said, "For by me thy days shall be multiplied" (Prov. ix. 11) in this world; "and the years of thy life shall be increased" (ibid.) in the world to come.

(8) "Ye shall keep the Sabbath, for it is holy unto you" (Ex. xxxi. 14). What is the keeping of the Sabbath? Neither to do any work thereon, nor to kindle fire thereon, neither to take forth nor to bring in beyond the Techum (limit) of the Sabbath even one foot, nor to fetch in his hand something which is not his food nor the food for his cattle. This is the keeping of the Sabbath, as it is said, "Wherefore the children of Israel shall keep the Sabbath" (ibid. 16).

(9) "It is a sign between me and the children of Israel for ever" (ibid. 17). The Holy One, blessed be He, said: This (Sabbath) have I given to Israel as a sign between Me || and them; for in the six days of creation I fashioned all the world, and on the Sabbath I rested, therefore have I given to Israel the six days of work, and on the Sabbath, a day (for) blessing and sanctification, for Me and for them; therefore it is said, "Between me and the children of Israel it is a sign for ever" (ibid.).

(10) The Holy One, blessed be He, created seven firmaments, and He selected from them all 'Araboth only for the place of the throne of glory of His kingdom, as it is said, "Cast up a highway for him that rideth on the 'Araboth, with Jah, his name" (Ps. lxviii. 4). The Holy One, blessed be He, created seven lands, and He chose from all of them the land of Israel only, as it is said, "A land… the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. xi. 12). Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. xxxviii. 11). The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. lxviii. 16).

(11) The Holy One, blessed be He, created seven seas, and of them all He chose the Sea of Kinnereth only, and gave it as an inheritance to the tribe of Naphtali, as it is said, "O Naphtali, satisfied with favour, and full with the blessing of the Lord: possess thou the sea and the south" (Deut. xxxiii. 23). What is the "blessing of the Lord"? (It means) that He blessed him and gave him as an inheritance the sea and the south, as it is said, "Possess thou the sea and the south" (ibid.).

(12) The Holy One, blessed be He, created seven æons, ∥ and of them all He chose the seventh æon only; the six æons are for the going in and coming out (of God's creatures) for war and peace. The seventh æon is entirely Sabbath and rest in the life everlasting. Seven lamps were made for the sanctuary, and the lamp of Sabbath was illuminating opposite the other six (lamps), as it is said, "In front of the lamp-stand the seven lamps shall give light" (Num. viii. 2). The Holy One, blessed be He, created seven days, and of them all He chose the seventh day only, as it is said, "And God blessed the seventh day, and hallowed it" (Gen. ii. 3).

(13) Everyone who keeps the Sabbath, happy is he in this world and happy will he be in the world to come, as it is said, "Happy is the man that doeth this, and the son of man that holdeth fast by it: who keepeth the Sabbath from profaning it" (Isa. lvi. 2). Do not read "(He who keepeth the Sabbath) from profaning it," but read "He who keepeth the Sabbath is pardoned" concerning all his transgression.