CHAPTER XIX [ This is ch. xviii. in the printed editions.] THE SABBATH [22B. ii.] THE School of Shammai said: The heavens [ The history of the creation of man is associated by the Rabbis with the fundamental law of Jewish ethics, the rule of loving-kindness. To quote their dictum, “The Torah begins and ends with the service of loving-kindness” (T.B. Soṭah, 14a). The preceding chapters xvi. and xvii. dealt with the service of loving-kindness, and the story of the Creation is now resumed.] were created first, and the earth afterwards, as it is said, [ The controversy was evoked by the precedence given to heaven or earth in the texts of Scripture quoted by the different teachers; see Rabbinic Philosophy and Ethics, pp. 6 f.] "In the beginning God created the heavens and the earth" (Gen. 1:1). 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. 102:25). [ See T.B. Chagigah, 12a; T.J. Chagigah 2:1, 77c, d; Gen. Rab. 1:15; Lev. Rab. 36:1; Midrash on Samuel v. (where the School of Shammai is represented as expressing the opinions which are elsewhere attributed to the School of Hillel); and cf. Sepher Ha-Bahir, § 17, and Bacher, T. i. 14.] The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, [ The first editions quote here Isa. 48:13: “Yea, mine hand hath laid the foundation of the earth.” The earth is mentioned first in this verse, and therefore the opinion of the School of Hillel is thereby substantiated. The “School of Hillel” is the correct reading, as in our MS. The following passage until “Yea, mine hand” is omitted in the printed texts.] "These are the generations of the heavens and of the earth" (Gen. 2:4). 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. 48:18). 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 [ Lit. them.] ) on this question, until the Holy Spirit [ The first editions read “Shekhinah.”] rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment. [ The Ẓohar, Gen. 17b, has this idea; cf. ibid. 29b. The basis for this third view is afforded by the text Isa. 48:13: “When I called unto them, they stood up together.” The Targum renders this text thus: “Yea, with my word I completed the earth, and with my power I expanded the heavens; I called to them, they stood together.”]
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: [ The MS. and the printed texts end the quotation here.] 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. 2:1). [ See Mekhilta, p. 1a.] 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. 66:1)? [ The first editions do not quote this verse, but “Do not I fill heaven and earth?” (Jer. 23:24) instead.] 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. 2:1).
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; [ The first editions add: “in the six days of Creation.”] let not Thy mercy and loving-kindness be withheld, [ “From us” should probably be added to the text; cf. Ps. 40:11.] for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, [ Man sins, and therefore needs God’s grace and mercy. This idea is well expressed by the teaching of 4 Ezra 7:135–137. The Bible text, “Remember, O Lord, thy tender mercies and thy loving-kindnesses, for they have been ever of old” (Ps. 25:6), is a parallel to our passage; cf. Targum of this verse, which renders the last words, “for they have been from eternity.” Cf. Gen. Rab. 22:1, Jalḳuṭ, Ps. § 702, and Shocher Ṭob to Ps. 25:8, p. 107a, where the question is discussed. How would mankind have arisen if God had dealt with Adam with strict justice? The grace of God was granted to Adam so as to enable mankind to arise and flourish on earth before the doom of death over-took him. There may be an attempt here to counteract the un-Jewish doctrines of the Pauline school, which taught that, owing to Adam’s sin, God’s grace was withdrawn, and only through the advent of a Second Adam (or Christ) could this Divine grace be restored to the world. The theologians who suggest that Judaism has something to learn from the Pauline doctrine of grace must be unaware of the Jewish teaching on this theme.] because the world rests upon Thy mercy and loving-kindness, [ This idea has already been mentioned in our book. See supra, pp. 76, 84, 106.] as it is said, "For the mountains shall depart, [ The quotation ends here in the first editions, which add “etc.”; in the MS. the quotation ends with the words, “be removed.”] and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. 54:10); [ God’s love and mercy cannot cease, they are eternal attributes.] and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. 25:6). [ This quotation is wanting in the printed texts; it concludes in the MS. with the words, “loving-kindnesses.” The point in the quotation lies in the words “ever of old,” which might be rendered “eternal” or “from everlasting.”]
"And on the seventh day God finished [ “His work” is not in the MS., but is covered by “etc.” of the printed editions. See Pesiḳta Rabbathi, p. 187b; Jalḳuṭ, Gen. § 16.] his work" (Gen. 2:2). The Holy One, blessed be He, created seven dedications, [ The six days of Creation were complete, and each day’s work had its dedication. This did not apply to the seventh day; see T.B. Sabbath, 11b; T.B. Berakhoth, 58b. The Sabbath will only receive its completion in the future world; see T.B. Rosh Ha-Shanah, 31a.] 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, [ The reading has its parallel in Menorath Ha-Maor, § 159 (end).] 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. 14:7). [ This is the Sabbath day, concerning which “day and night” are not mentioned in the Creation story. See infra, p. 143.]
A parable: To what is this matter to be compared? To a man who had precious utensils. [ Cf. Aboth 3:23 with reference to the Torah.] And he did not desire to give them as an inheritance except to his son; [ Cf. Mal. 3:17. The first editions add: “who serves him.” God and His children are referred to by the parable. Every nation is a child of God, Israel is the son who serves Him. See infra, p. 319, and Shocher Ṭob, Ps. 92 p. 201b, where this Haggadah is used, and as a parallel see Jubilees ii. 20.] likewise with the Holy One, blessed be He. The day of blessing and holiness [ In Menorath Ha-Maor, loc. cit., “blessing and holiness” occur instead of “rest and holiness,” of the first editions, based on the words of the Scripture, “He blessed and hallowed” (cf. Ex. 20:11).] which was before Him, He did not desire to give it as an inheritance except to Israel. [ Cf. Jubilees ii. 18 f.] Know that it is so ! Come and see ! for when the Israelites went forth from Egypt, [ According to the Midrash (cf. Book of Jashar lxx. 47), the Sabbath had been given to Israel in Egypt, but not by God. See T.B. Ḳiddushin, 41b.] whilst yet the Torah had not been given to them, He gave them the Sabbath as an inheritance. Israel kept two Sabbaths [ See Tosaphoth in T.B. Sabbath, 87b, catchword “Just as.”] whilst as yet the Torah had not been given to them, as it is said, "And thou madest known unto them thy holy Sabbath" [ In the MS. the quotation ends here, in the first editions it is continued without any interruption.] (Neh. 9:14). 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.). [ This text mentions the Sabbath before the “Commandments, statutes, and Torah.” The Sabbath law is mentioned in Exodus 16:23, in connection with the Manna prior to the revelation at Sinai.]
The Holy One, blessed be He, observed and sanctified the Sabbath, [ See Jubilees ii. 18.] and Israel is obliged [ See Shocher Ṭob, Ps. 92 p. 201b.] 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, [ Sunday to Friday, the days of work.] 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? [ See Menorath Ha-Maor. loc. cit., which reads, “Lest thou shouldst say that He had no power to give, He continued to give it (after the Sabbath).” Another reading is given in Shocher Ṭob, Ps. 92, loc. cit.] 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, [ In the MS. the quotation ends here, but “etc.” is added; in the first editions the verse is continued.] therefore he giveth you on the sixth day the bread of two days" (Ex. 16:29). When the people [ The first editions read “Israel.”] saw that Sabbath (was observed) before Him, they also rested, as it is said, "So the people rested on the seventh day" (ibid. 30).
"And God blessed the seventh day, [ In the MS. the quotation ends here, but “etc.” is added; the first editions continue the quotation as in our version.] and hallowed it" (Gen. 2:3). 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. [ See Gen. Rab. 11:2, and Mekhilta, p. 50b; and see supra, p. 137, and infra, p. 141.] Hence they [ The Sages.] said: Whosoever says the benediction and sanctification over the wine on the eves of Sabbath, [ Friday evenings. See Jubilees ii. 21.] his days [ The first editions add: “and years.”] will be increased in this world, and [ Variant readings are given in Menorath Ha-Maor, loc. cit., and Roḳeach, 52. The first editions add here: “And years of life will be given to him.” As we shall see, the phraseology of this reading is borrowed from Prov. 9:11, according to the interpretation given in T.B. Synhedrin, 38a, and Lev. Rab. 11:1.] in the world to come, as it is said, "For by me thy days shall be multiplied" (Prov. 9:11) in this world; "and the years of thy life shall be increased" (ibid.) in the world to come.
"Ye shall keep the Sabbath, [ In the MS. the quotation ends here, but the first editions continue the verse.] for it is holy unto you" (Ex. 31:14). What is the keeping of the Sabbath? Neither to do any work thereon, [ The first editions reverse the order of the clauses, “Not to kindle fire thereon, nor to do any work thereon.” The order in our MS. is based on the sequence of the texts dealing with the Sabbath commandments in Ex. 31:14. To kindle fire is prohibited in Ex. 35:3, and in the previous verse the prohibition to work is set forth; see Luria’s commentary, in loc., where the reading of our MS. had been anticipated.] nor to kindle fire thereon, neither to take forth nor to bring in beyond the Techum (limit) [ The 2000 spaces or ells from the town, called a Sabbath-journey; see Acts i. 12, Jubilees 1. 8, and Zadokite Documents xiii. 7. See Tosephta Soṭah 5:13, p. 303, for a discussion as to whether the Techum principle is contained in the Torah, and cf. J.E. x. 592.] of the Sabbath even one foot, [ See T.B. ‘Erubin, 52b.] nor to fetch in his hand something [ Anything not permitted to be used on the Sabbath is called “Muḳzeh.”] which is not his food nor the food for his cattle. [ The first editions read after the word “something”: “and carry it four spaces in a public thoroughfare, and to bring it from one allotment to another.” See J.E. x. 582 on the “four ells” or spaces. “Reshuth,” territory, domain, allotment, one’s area or court. See Baba Ḳamma 3:1 for the different terms in connection with Reshuth; see also T.B. Sabbath, 6a, and cf. Jubilees ii. 29 and 1. 8, Zadokite Documents xiii. 16. The first editions omit the words: “which is not his food, nor the food for his cattle.”] This is the keeping of the Sabbath, [ Trafficking on the Sabbath was a cause of reproach on the part of Jeremiah (xvii. 20 ff.) and Nehemiah (xiii. 17 ff.). The rest of this sentence is wanting in the first editions.] as it is said, "Wherefore the children of Israel shall keep the Sabbath" (ibid. 16).
"It [ The Sabbath.] is a sign between me and the children of Israel [ The quotation is concluded here in the MS.; the first editions continue as in our version.] for ever" (ibid. 17). The Holy One, blessed be He, said: This (Sabbath) have I given to Israel [ “It is a sign” is added here by Shocher Ṭob, Ps. 92, loc. cit.] 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 [ The first editions read: “and the seventh day (for) blessing,” etc.] (for) blessing and sanctification, [ The first editions add: “and rest.” Scripture speaks of God blessing and sanctifying the seventh day (Gen. 2:3), and resting on the Sabbath (Ex. 20:11), “Wherefore the Lord blessed the Sabbath day and hallowed it” (ibid.). See supra, p. 137, note 4.] for Me and for them; therefore it is said, "Between me and the children of Israel it is a sign for ever" (ibid.). [ The first editions omit: “it is a sign for ever.”]
The Holy One, blessed be He, created seven [ The Sepher Jezirah iv. emphasizes the superior nature of the seventh kind of the various works of Creation; see also Lev. Rab. 29:11; Num. Rab. 3:8; Jalḳuṭ, Psalms (Ps. 139), § 888.] firmaments, and He selected from them all 'Araboth [ See T.B. Chagigah, 12b. ‘Araboth is the seventh heaven. See also Hekhaloth iv. and also Maimonides, Guide, i. 70, who quotes our text. The New Testament speaks of the “third heaven” (2 Cor. xii. 2). See the Apocalypse of Peter on this theme. On the seven heavens see Slavonic Enoch, pp. xxx ff.] 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, [ R.V. has “deserts.” The quotation ends here in our MS., the printed texts continue the same.] with Jah, his name" (Ps. 68:4). The Holy One, blessed be He, created seven lands, [ They are enumerated in Lev. Rab., loc. cit., cf. Aboth de R. Nathan (a) xxxvii. p. 55b (n. 10); see also Midrash, Proverbs 8, where ten lands are mentioned. Israel passed through seven lands after leaving Egypt to enter the Holy Land. The lands are: Edom, Ammon, Moab, Midian, the land of the Amorites, Bashan, and the Holy Land, which is the seventh land. See also Siphrê, Deut. § 40, and infra, p. 167.] 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. 11:12). [ See also Mal. 3:12, and for the reading of the text see Kaphtor Va-Pherach x. The latter part of the quotation is wanting in the first editions. The first editions add the following: “The Holy One, blessed be He, created seven mountains, and he chose only Mount Sinai from all of them, as it is said, ‘Why look ye askance, ye high mountains, at the mountain which God hath desired for his abode?’” (Ps. 68:16).] Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. 38:11). [ This quotation is missing in the printed texts of our book.] The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai [ The first editions read “Kadesh.” The order of the paragraphs here in the MS. does not agree with that of the printed editions. In Jalḳuṭ, Ps. 68 § 796, the wilderness of Sinai is the “chosen” one; this is another name of the wilderness of Kadesh. See T.B. Sabbath, 89a.] only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. 68:16).
The Holy One, blessed be He, created seven seas, [ See T.B. Baba Bathra, 74b, and Shocher Ṭob, Ps. 24:6, p. 103a, notes 23 and 24, which refer to the seven seas in Palestine.] and of them all He chose the Sea of Kinnereth [ i.e. the Lake or Sea of Gennesareth.] only, and gave it as an inheritance to the tribe of Naphtali, [ The pre-eminence of Naphtali was due to the fact that the east side of his territory touched the Sea of Gennesareth and the west side was on the Mediterranean.] as it is said, "O Naphtali, satisfied with favour, [ i.e. God’s favour; see Shocher Ṭob, Ps. 68 p. 160b.] and full with the blessing of the Lord: [ The quotation ends here in our MS., in the first editions the verse is continued.] possess thou the sea and the south" (Deut. 33:23). 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.). [ This sentence is not in the printed editions.]
The Holy One, blessed be He, created seven æons, ∥ and of them all He chose the seventh æon [ The æon was a period of 1000 years. On the Millennium see Slav. Enoch xxxii. 2–xxxiii. 2, where the eighth day is the day of rest.] 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. [ See supra, p. 126, note 10, and cf. Tanna de bê Elijahu Rab. ii, p. 6, and Jalḳuṭ, Ps. 139 § 888.] 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. 8:2). [ This sentence is not in the printed editions.] 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. 2:3). [ The printed editions add here: “The Holy One, blessed be He, created seven years, and of them all He chose the year of release only. The year of release is every seventh year.” See Jalḳuṭ, Ps. 139 § 888, and Lev. Rab., loc. cit.]
Everyone [ According to T.B. Sabbath, 118b, even idolaters will be forgiven; see infra, p. 146. The first editions read: “Everyone who keeps the Sabbath in this world, the Holy One, blessed be He, will forgive all his sins.”] who keeps the Sabbath, happy is he in this world and happy will he be in the world to come, [ Cf. Jubilees ii. 2. 8: “Everyone who observes it and keeps Sabbath thereon from all his work will be holy and blessed throughout all days.”] 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. 56:2). Do not read "(He who keepeth the Sabbath) from profaning [ Mechallelô (from profaning it).] it," but read "He who keepeth the Sabbath is pardoned" [ Machul lô (it is forgiven him). This is a play on the word of the text of Isa. 56:2. See Tanna de bê Elijahu Rab. 26 p. 134.] concerning all his transgression. [ The printed texts read: “to teach (us) that all his transgressions are forgiven him.” The section on the Sabbath in Jubilees ii. 17 ff. and 1. 6 ff. should be compared with the regulations as to the Sabbath in our book. There are some striking resemblances as well as considerable points of dissimilarity. Jubilees (ii. 23, 24) connects the Sabbath with Jacob. Our book refers this institution to Adam; see previous chapter, and Introduction.]