CHAPTER XI [ This is the tenth chapter in our MS.] THE WORK OF CREATION ON THE SIXTH DAY [12B. i.] ON the sixth day (God) brought forth from the earth all kinds of animals, male and female, clean and unclean. By two signs [ See T.B. Chullin, 59a, and supra, p. 60. The attention drawn to the ritual regulations of Shechiṭah and to the clean animals is what one would expect in a popular treatise for perusal in the home or Synagogue. This seems to be the tendency of much of the Pseudepigrapha, such as the Book of Jubilees or the Testaments of the Twelve Patriarchs. The Jewish law as to clean animals is explained allegorically by the Epistle of Barnabas x.] are they declared to be clean: (the signs are) chewing the cud, and dividing the hoof. [ See Lev. 11:4.] Three [ See Tanchuma, Shemini, § vii.; there are only these three kinds of clean animals. Cf. T.B. Chullin. 63b.] kinds of animals were chosen for the sacrifice of a burnt-offering, namely, the ox, the lamb, and the goat. Every kind of clean animal which is neither Nevelah [ This word is usually rendered “carrion.”] (i.e. which has not been slaughtered according to the rules of Shechiṭah [ On Shechiṭah see J.E. xi. 253 ff.] ) nor Ṭerephah [ Ṭerephah is interpreted to mean not merely the flesh of an animal torn in the field, but all animal flesh which has not been killed according to the rules of Shechiṭah, and which has become unfit for consumption according to Jewish law and custom. See Acts x. 14, for “unclean” food.] (i.e. torn) in the field [ The Oxford MS. (d. 35) and some editions read here “its flesh,” instead of “in the field.” The Prague edition reads: “it is kasher” (ritually in order and permitted). Cf. Ex. 22:31, on which our text is based, and see Baraitha of the 32 Middoth, ed. Reiffmann, p. 37.] is permitted to be eaten, except with regard to three parts, namely, the fat, || the blood, and the sinew of the thigh, [ See Gen. 32:32.] as it is said, "As the green herb have I given you all" (Gen. 9:3). [ According to T.B. Synhedrin, 59b (and cf. Siphra, Shemini, p. 48a), animal flesh was permitted to the “sons of Noah.” Had Adam not sinned, animal flesh would have been prohibited, says the Midrash Agadah, Genesis, p. 5.]
On the sixth day (God) brought forth from the earth seven clean beasts; [ The first editions add here: “namely, the hart, the gazelle, the roebuck, the wild-goat, the pygarg, the antelope, and the chamois.”] their slaughter and the method of consumption are similar [ The text is difficult to interpret; as regards fowl, only “one sign” is essential for the ritual slaughter, whereas “two signs” are requisite in the case of the animals mentioned; see T.B. Chullin, 71a, 89b, and 92b.] to the (rules observed) with a bird; and all the rest of the beasts in the field are entirely [ Lit. “all of them.”] unclean.
He [ The first editions read: “On the sixth day He brought forth.”] brought forth from the earth all kinds of abominations [ Perhaps the original text was “Sherazim” (reptiles), instead of “Sheḳazim” (abominations); see, however, Deut. 14:3. The printed texts omit “kinds of.”] and creeping things, all of them are unclean. [ And therefore not to be eaten.] Such (creatures) which have been created from the earth, their life (or soul) and body are from the earth, and when they return they touch their dust [ The first editions read: “when they die they return to the place whence they were created.”] at the place whence they were created, as it is said, "Thou takest away their breath, they die, and return to their dust" [ The first editions do not give the last clause of the quotation.] (Ps. 104:29); and it is written, "And the spirit of the beast goes downward to the earth" (Eccles. 3:21). [ The distinction implied here between man and beast is in the origin of the spirit, that of man is heavenly whilst that of the beast is of the earth.]
On the sixth day He brought forth from the earth a beast (Behemoth) which lies stretched out on a thousand hills [ Cf. Ps. 50:10 and Job 40:15, “Behold now Behemoth, which I made”; see T.B. Baba Bathra, 74b, and Targum on Ps. 50:10. Cf. supra, p. 63, note 11, and see 4 Ezra (ed. Box), pp. 90 ff. The Leviathan was created, according to our author, on the fifth day, whereas the Behemoth was created on the sixth day; see Jeraḥmeel v. and vi.; Jalḳuṭ, Gen. § 12, and J.E. viii. 37 ff.; and cf. Num. Rab. 21:18, and Lev. Rab. 22:10. On “Behemoth” see Midrash Kônen, pp. 26 and 37.] and every day has its pasture on a thousand hills, and overnight (the verdure) grows of its own account as though he had not touched it, as it is said, "Surely the mountains bring him forth food" (Job 40:20). The waters of the Jordan give him water to drink, for the waters of the Jordan surround all the earth, [ The first editions read: “the land of Israel.” Cf. Eth. Enoch xxvi. 2 f.] half thereof (flow) above the earth and the other half below the earth, [ See T.B. Baba Bathra, loc. cit., and cf. Gen. Rab. 5:8, and xxiii. 7.] as it is said, "He is confident, though Jordan swell even to his mouth" (ibid. 23). This (creature) is destined for the day of sacrifice, for the great banquet of the righteous, [ See supra, p. 70. According to Midrash Agadah, Gen. p. 3, the female companion of the Leviathan is reserved for the Messianic Banquet; cf. Pal. Targ. on Gen. 1:2, and cf. T.B. Baba Bathra, 75a, Gen. Rab. 7:4, Leḳach Ṭob, Gen. p. 14.] as it is said, "He only that made him can make his sword [ To slay him.] to approach unto him" (ibid. 19).
The [ The first editions read: “Forthwith the Holy One,” etc.] Holy One, blessed be He, spake to the Torah: [ The Torah is the instrument in God’s hand at the Creation; see supra, p. 12, and Gen. Rab. 1:1. Cf. Midrash Kônen, p. 23, based on Prov. 3:19. The idea was used by the author of the Epistle of Barnabas v. 5, vi. 12, where God is represented as consulting the Christ. According to other traditions of the Church and Synagogue, God consulted the ministering angels at the creation of man; cf. Midrash Agadah, Gen. p. 4, and Irenæus, adv. Hœr. i. 24.] "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds ! The man [ The first edition reads: “This man.” The Venice edition has: “The world is Thine, this man,” etc.] whom Thou wouldst [ The Venice edition adds here: “is Thine.” The idea expressed by the next few words, “that man would have but few days,” is to be compared with p. 125, infra. The sentence is based on Job 14 I.] 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. [ See Matt. xviii. 6, and Eth. Enoch xxxviii. 2.] The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" [ See Rabbinic Philosophy and Ethics, p. 212, and Test. Abraham, A.N.C.L. (extra vol.) p. 192, and cf. Wisdom xi. 23 f.] and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; [ The first editions read: “earth.” The Pal. Targum on Gen. 2:7 says: “And the Lord God created man with two inclinations; and He took dust from the place of the House of the Sanctuary and from the four quarters of the world, and mixed (the dust) with all the waters of the world, and created him red, dark red (or brown), and white.” It is evident that the Targum has used our book in this context. See also Tanchuma, Peḳudê, § iii. On the creation of Adam see T.B. Synhedrin, 38b, Ẓohar, Gen. 35b, ibid. 205b, and infra, Chapter XII. Cf. Grünbaum, Beiträge, pp. 54 ff.] red, black, white, [ The first editions add the following: “and yellow. ‘ Red,’ this is the blood; ‘black’ refers to the entrails; ‘white’ refers to the bones and sinews.” Cf. T.B. Niddah, 31a.] and "pale green," [ Jalḳuṭ, Gen. § 13, reads as our MS., “pale green.” The first editions read “yellow.” Might the four colours indicate the different colours of the skin of men?] (which) refers to the body.
Why (did He gather man's dust) from the four comers of the world? [ See Book of Adam and Eve (ed. Malan) I. xxxiv., and Slavonic Enoch xxx. 13; and cf. Tertullian. Against the Valentinians, xxiv., and the Book of the Bee (ed. Budge), p. 16.] 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, [ The first editions add: “or to any place where he may go.”] and his time comes to depart from the world, then the earth [ The first editions add: “which is in that place.”] shall not say, The dust of thy body is not mine, [ The first editions add: “and I will not receive thee.”] return to the place whence thou wast created. [ According to Gen. Rab. 20:10, and Tanna de bê Elijahu Rab. 31 (ed. Friedmann), p. 164, the “return” of man to the dust is held to signify the resurrection.] But (this circumstance) teaches thee that in every place where a man goes or comes, [ The first editions read: “and his end comes to depart from the world, whence the dust of his body comes thence it returns, and that dust will raise its voice, as it is said,” etc.] 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).
The day had twelve hours; [ Luria thinks that the order of the hours of the day whereon Adam was created is a gloss added by a copyist who knew the legends of the Talmud; cf. T.B. Synhedrin, loc. cit. See Aboth de R. Nathan (a) i. p. 3a; Pesiḳta Rabbathi, § xlvi. p. 187b, note 7; Lev. Rab. 29 I; Shocher Ṭob, Ps. 92:3; Tanchuma, Shemini, § viii. R. Bechai on Gen. 2:7 gives parallel readings to our text. The Church literature also has many legends of the Haggadic type concerning the creation of Adam; thus the Apostolic Constitutions, vii. 34, says: “Thou hast exhibited man (Adam) as the ornament of the world, and formed him a body out of the four elements.” Irenæus (adv. Hœr. v. 23) says: “Adam sinned on the sixth day of the Creation.” See also Aphraates, Homilies, ed. Wright, p. 168; other references are given by Ginzberg, Die Haggada bei den Kirchenvätern, p. 50; and cf. Kohut in Z.D.M.G. xxv. pp. 59–94, and J.E. i. 174 ff.] in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, [ See Hippolytus (in A.N.C.L. vi. p. 130) for Adam legends, and cf. Clementine Homilies, ii.] in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, [ Or, “a soul was cast into him.” The first editions read: “He cast a soul into him.” See Jalḳuṭ, Gen. § 15, and Midrash Abkhir, and cf. W. R. Harper Memorial Vols. i. p. 258.] in the fifth (hour) he stood on his feet, [ The first editions read: “He made him stand 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, [ See Jubilees iii. 34, and cf. Gen. Rab. 22:2 and Book of Adam and Eve (ed. Malan) 1. lxxiii. Perhaps our book refers to the conception of Abel and his twin-sister. The Church Fathers deal with similar legends, see Cyril of Jerusalem, Catechism, xii. 6; cf. Schatzhöhle, p. 7, and the Book of the Bee, p. 24.] in the tenth (hour) [ The first editions add: “They were brought into the Garden of Eden and.” This reading is contradicted by our book, see infra, p. 84. See also the Book of the Bee, p. 23.] 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).
And He formed [ The story of man’s creation is recapitulated here and in the next chapter. We have a collection of three variant accounts of the same legend. See Introduction.] the lumps of the dust of the first man into a mass [ See Pal. Targ. Gen. 2:7 quoted supra, p. 76, note 11; Gen. Rab. 14:7 and 8 on the creation of Adam. See also T.J. Sabbath 2:4, p. 5b.] in a clean place, [ Gen. Rab. 14:8 says: “He was created from the place of his atonement,” i.e. the Temple.] (it was) on the navel [ Palestine; see Ezek. 38:12 for the term “navel of the earth.” See Jubilees viii. 12, 19; Eth. Enoch xxvi. i.; the Book of the Bee, p. 17; and infra, p. 266.] of the earth. He shaped him and prepared [ i.e. adorned him with the faculties which distinguish man from the beast.] 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 [ See supra, note 2, on this phrase; and cf. Gen. Rab. loc. cit.] into him, as it is said, "And he breathed into his nostrils the breath of life" (ibid. ii. 7).
Adam stood and he began to gaze upwards and downwards. [ The first editions add here: “and his height was from one end of the world to the other, as it is said, ‘Thou hast beset me behind and before’ (Ps. 139:5). ‘Behind’ refers to the west, ‘before’ refers to the east.”] He saw all the creatures which the Holy One, blessed be He, had created; and he [ The first editions read: “he began to glorify the Name of his Creator.”] was wondering in his heart, and he began to praise and glorify his Creator, saying, "O Lord, how manifold are thy works !" (Ps. 104:24). [ This quotation from Ps. 104 is very appropriately placed in Adam’s mouth, inasmuch as this psalm is a song of the Creation.] 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. [ This passage in this connection is not in the printed texts.] All the creatures saw him and became afraid [ See Rabbinic Philosophy and Ethics, p. 22, and Eccles. Rab. to Eccles. 6:10. The word “creatures” of our text reads “ministering angels” in the Midrashim. Slav. Enoch xxxi. 3 refers to the envy of Satan “because things were subservient to Adam on earth.” See also Philo, G.T. i. p. 57, n. 3, and Wisdom ix. 2, x. 2.] of him, thinking that he was their Creator, and they came to prostrate || themselves before him.
Adam said to them: What (is this), ye creatures ! Why are ye come to prostrate yourselves before me? [ Have we here a polemic against Gnostic doctrines? See Freudenthal, Hellenistische Studien, p. 69. The idea of the first Adam being a “lower” God is reflected in the doctrine of the “Second Adam.” See 1 Cor. xv. 45–49 for the “Second Adam,” and cf. Hellenism and Christianity, pp. 44 f.] Come, I and you, let us go and adorn in majesty and might, and acclaim as King over us the One [ The Prague edition reads: “The Living One.” The Slavonic Book of Adam and Eve (ed. Jagíc, p. 9) speaks of Adam praising God in Paradise in company with the angels.] who created us. If there be no people to acclaim the king as king, the king acclaims himself. [ The 1st ed. reads this sentence thus: “Because the people acclaim the king and no king acclaims himself, if there be no people to acclaim him.” The next sentence is omitted by the first editions; their text continues: “Adam went alone and acclaimed Him king first, and all the creatures (did likewise) after him, and he said, ‘The Lord reigneth,’” etc.] 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). [ According to T.B. Rosh Ha-Shanah, 31a, this psalm was recited in the Temple on the sixth day of the week. This custom still obtains in the Synagogue; see Singer, p. 83.]
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, [ See Targumim (Rishon and Shêni) on Esth. 1:1, T.B. ‘Erubin, 53a, T.B. Megillah, 11a, where Ahab, Nebuchadnezzar, and Ahasuerus only are mentioned. The text of Neh. 9:5, 6 was probably used by the writer of our Midrash. Our book has been used by the writer of the Midrash of the Ten Kings; see Horowitz, op. cit. pp. 39 f.] and it was His intention to raise up kings on earth, as it is said, "And he changeth the times and the seasons; [ The MS. omits the rest of the quotation, which is given by the first editions.] he removeth kings, and setteth up kings" (Dan. 2:21).
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, [ Cf. Josephus, Ant. i. 4. 1.] and Nimrod was king over them, [ See infra, pp. 174 f., and cf. Jalḳuṭ, Gen. § 62, and see Book of Jashar vii. 45, “And Nimrod reigned in the earth over all the sons of Noah”; and cf. Jeraḥmeel xxxi. 20, Pal. Targ. Gen. 10:10, and Jalḳuṭ ii. § 211. A different explanation is given by Josephus, loc. cit.] as it is said, "And the beginning of his kingdom was Babel" [ On Nimrod see J.E. ix. 309 ff. and Rabbinic Philosophy and Ethics, pp. 44 f.] (Gen. 10:10).
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," [ The first editions read: “‘Earth’ is not written here, but ‘and all the earth.’” Earth or land would refer to Egypt alone, all the earth refers to all countries.] but "they came into Egypt," [ See infra, pp. 306 f., and cf. Gen. Rab. 90:6. “The famine was restricted to Phoenicia, Arabia, and Palestine,” says the Midrash.] for they brought their tribute and their presents to Joseph to buy (corn); for forty years he was second to the king, [ The first editions add: “of Egypt.”] and for forty years he was king [ See T.B. Soṭah, 11a, Book of Jashar lviii. 6; and cf. J.E. vii. 248 ff. for “Joseph in Rabbinical literature.”] alone, as it is said, "Now there arose a new king over Egypt" (Ex. 1:8). [ The Oxford MS. (d. 35) adds “etc.” The verse continues: “who knew not Joseph.” Hence the inference that the new king did not know his predecessor Joseph.]
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 4:21); and it says, "And they brought every man his present, [ The rest of the verse is omitted by our MS., but it is given by the first editions. On Solomon see J.E. xi. 439 f.] vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year" (ibid. x. 25).
The fifth king was Ahab, king of Israel, who ruled from one end of the world to the other, [ The first editions omit the words “who ruled… other.”] as it is said, "As the Lord thy God liveth, there is no nation or kingdom, [ The first editions and our MS. do not continue the quotation, but add “etc.”] whither my lord hath not sent to seek thee" (ibid. xviii. 10). All the princes of the provinces [ איפרכיא or אפרכיא (ὲπαρχία), prefecture.] were controlled [ Or, “were conquered.”] 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? [ The first editions read here: “Ahasuerus ruled over half the world, 116 provinces, and by the merit of Esther 11 more provinces were added to him, as it is said, ‘Ahasuerus who reigned, from India unto Ethiopia, one hundred and seven and twenty provinces’” (Esth. 1:1).] 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).
The sixth king was Nebuchadnezzar, who [ See supra, p. 81, note 7.] ruled from one end of the world to the other. [ The MS. omits here the following passage, which occurs in this context in the first two editions: “as it is said, ‘And wheresoever the children of men dwell’” (Dan. 2:38). The preceding verse reads: “Thou, O king, art king of kings.”] 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, [ The first editions vary the quotation by reading Isa. 10:14: “And there was none that moved the wing, or that opened the mouth, or chirped.” This verse is applied by Isaiah to Sennacherib; see infra, pp. 390 ff., for a reference to Nebuchadnezzar; and cf. Dan. 2:37, and T.B. Sabbath, 149b. The printed texts differ from the MS. here by omitting any reference to the beasts of the field.] "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. 2:88).
The seventh king was Cyrus, [ On Cyrus as king of the earth see Jeraḥmeel lxxviii. 1. See also T.B. Megillah, 12a. and T.B. Rosh Ha-Shanah, 3b.] who ruled from one end of the world to the other, as it is said, "Thus saith Cyrus king of Persia, [ The MS. ends the quotation here; the first editions continue till “earth,” adding “etc.,” which also occurs in the MS.] All the kingdoms of the earth hath the Lord, the God of heaven, given me" (2 Chron. 36:23). 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. 1:1). [ This paragraph in its context is peculiar to our MS.; see supra, p. 81, note 11.]
The eighth king was Alexander [ On Alexander the Great in Rabbinic literature see J.E. i. 342 f., where a good bibliography is to be found at the end of the article. See also Jeraḥmeel, Index, p. 299, s.v. “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 [ The quotation in the MS. ends here; the first editions agree in this instance.] over the face of the whole earth" (Dan. 8:5). "Over the earth" is not written here, but "over the face of the whole earth." [ The first editions add here: “that he might know what was at the ends of the earth.” The phrase occurs in a modified form a few lines lower down in our MS.] 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, [ See T.J. ‘Abodah Ẓarah iii. 1, 42c.] 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 [ See Num. Rab. 13:14.] 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).
The ninth king is King || Messiah, who, in the future, will rule from one end of the world to the other, [ Not merely over Palestine does the Messianic kingdom extend, but over the whole world. This universalism is noteworthy.] as it is said, "He shall have dominion also from sea to sea" (Ps. 72:8); [ This verse is not given in the first editions. The verse continues: “And from the river unto the ends of the earth.”] and another Scripture text says, "And the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2:35). [ See Jalḳuṭ, in loc., and Num. Rab. loc. cit. This verse was known to Josephus as a Messianic text; see Ant. x. 10. 4.]
The tenth king will restore the sovereignty to its owners. [ The first editions read: “to its owner”; see infra, p. 130, and Maimonides, Hilkhoth Melakhim xi. 4.] 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; [ The MS. ends quotation here; the first editions continue the text.] and beside me there is no God" (Isa. 44:6); and it is written, "And the Lord shall be king over all the earth" (Zech. 14:9). [ The Messianic kingdom is universal in space, but not in time; the kingdom of God which follows the kingdom of the Messiah will be eternal and universal. The first editions continue: “and the sovereignty shall return to its (rightful) heirs and then, ‘ The idols shall utterly pass away. And the Lord alone shall be exalted in that day’ (Isa. 2:18, 17). And He will tend His flock and cause them to lie down, as it is written, ‘I myself will feed my sheep, and I will cause them to lie down’ (Ezek. 34:15); and we shall see Him eye to eye, as it is written, ‘For they shall see, eye to eye, when the Lord returneth to Zion’” (Isa. 52:8).]