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ssauJePlr/N erF ur sãsotrAJ ol uoIlEârJ ãtll tuorc

srãlf,Ereq] PUE srIuII âlqlg

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NICYU TNVd

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C]OZS VIJETìINEHlq ldrrcsnuetr{ u!rurel eqt luor; potelsuer1

CUãTIZNID SINO-I.:\,s

S/Ngf gHI CO

SCÌ{gDg-I

THE LEGENDS oF THE JEVS

angels. A description of the fall of Adam, somewhar

similar to that of 2 Enoch, is found in Alphabetot 93-94,where the text was shortened by the copyist, because the

contents âppeared to him too daring. In the part retained it

is said that Satan, on the last day, will endeavor ro renew

his rebellion against God, and will proclaim úat he is of egual

rank with God, and that he was God's "partner" (lttlú) in

creation, that God created heaven and he created hell.

Nevertheless the fire of hell will destroy him, and put an

end to his aÍroganr talk. The words 'ìfì )f 'ìri ' l l in our rext

are the end of the missing description of the fall of Satan

and his angels 11utl t:H)n occurs very rarely in rabbinic

literature) at the beginning ofcreation. In Tehillim 82,369(comp. Buber who gives the better texr of Rashi) Satan's

fall is alluded to, although, according to Tiypho's observa-

tion in Justin Martyrt Dìalogue, 124, rhe Jewish scholars

refused to accept the view that Ps. 82. 7 refers to Satan's fall

or to thât of the angels. According to PRE 14 and 27, Sa-

tant fall was a punishment lor his having misled Adam to

sin. This appârently corresponds to Revelation 12. 9;whereas according to another source (ARN 164; compare

with p. 461), ir was a punishment for his conduct toward

Job. Compare with footnote l0 on p. 136. There is, how-

ever sdll another view, according to which Satan was wicked

from the very beginning, or, es rhe Haggadah expresses ir,"was created out of the fire of hell" (compare with p. 829).

On Satan's jealousy of Adam as rhe cause lor seducing the

latter to sin, compare with p. 93; Ginzberg, Haggada bei

den Kirchenu.,4Ç45.

lVoltt,{N

\\f/hen Adam opened his eyes the firsr time,

W and beheld the world about him, he broke

into praise of God, "How great are Thy worla, O

Lord!" But his admiration for the world sur-

rounding him did not exc!ed the admiration all

creatures conceived for Adam. They took him

to be their creatot and they all came ro offer himl.nl

adoration. But he spoke: "\lhy do you come ro

worship me? Nay, you and I together will acknowl-

edge the majesry and the might of Him who

hath created us all. 'The Lord reigneth,"'he con-

tinued, "'He is apparelled with majesry.'" :e

And not alone the creatures on earth, even

the angels thought Adam the lord of all, and

they were about to salute him with "Holy, holy,

holy, is the Lord of hosts," when God caused

sleep to fall upon him, and then the angels knew

that he was but a human being.37

The purpose of the sleep that enfoldedAdam

was t9 give him a wife, so that the human race

might develop, and all creatures recognize the diÊ

ference between God and man. \7hen the earth

heard what God had resolved to do, it began to

tremble and quake. "I have not the strength," it

said, "to provide food for the herd of Adamt de-

scendants." But God pacified it with the words,"I and thou together, we will find food for the

herd." Accordingly, time was divided.between

God and the earth; God took the night, and the

earth took the dãf. Rèfreshing sleep nourishes and

strengthens man, it affords him life and rest,

while the earth brings forth produce with the

help of God, who waters it. Yet man must work

the earth to earn his food.38

The Divine resolution to bestow a compan-

ion on Adam met the wishes of man, who had

been overcome by a feeling of isolation when the

animals came to him in pairs to be named.le To

banish his loneliness, Lil i th \Mas first given to

Adam as wife. Like him she had been created our

of ttre dust of the ground.. But she remained with

him only a short time, because she insisted upon

enjoying full equaliry with her husband. She de-

rivèd her rights from their identical origin. With

the help of the Ineffable Name, which she pro-

nounced, Lilith flew away from Adam, and van-

ished in the air. Adam complained before God

that the wife He had given him had deserted him,

and God sent forth three angels to capture her.

They fqund her in the Red Sea, and they sought

to make her go back with the threat that, unless

she went, she would lose a hundred of her de-

mon children daily by death. But Lilith preferred

this punishment to living with Adam. She takes

her revenge by injuring babes-baby boys dur-

ing the first night of their life, while baby girls

6+

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o] lreãq Ítu pasnrr oq^\ ãqs q slq1., 'ParuIEIr

-xã ãq 'acer8 pue lrneag Sutsrrdrns JãI{ IÌE uI

turr{ ãroJãg ã./\E,4aEs pue 'daa1s puno3ord sq ujo{

JIãsuIq pãsnor eI{ urq./ú lng e?'ral{ lq pallada:

sr^r ãq 'uolleruJoJ râI{ Jo sll"lãP ãql II3 lartr 8ur

-./v\ou){ 'acuasard sII{ uI ãPEIU uâãg PEI{ ãqs ãsnersq

'râr{ ã^Eq lou PFo./ú rq lng 'íã^ã sJoJãq wPV

roJ âJI./ú E pettãrr PEI{ PoD 'íPãâPuI 'dn pootlplqc

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uãuroldJo surrtl{r aqr arercardde lou oP uãtu letll

ãnl sI rl(ep srgr oI 'tuq uI ã^ol Pãuãìe,^ÀB a^rrl

tou pFo,&\ âqs 'uollEãrf, Jãq PãqfrE,4À ãt{ PErl 'roC

'ãPrs slrÌ uloü uãìel s8,4. r^ã JoJ qlr âI{l âJoJâg

daals daap E otul IIeJ ol ãPEtu rsrg st1vi LUEPV

çr'rH8ll I{rEqqES elir ãpuDI or uaPPIq sr âqs'lnos

sueul Jo rq8rl agr pagsrn8urrxa urluo^ ' ãsnefeg

puy 'gãnop ãrll uro5 3urra33o â^eãq E alercdas

or pepueultuof âJE uãluo,/ú IF 'uoll!Idxa ryrr'

pãuâP e^ã Pue 'plrorrr aqr 3o Surrai3o ã^EâI{ ãqr

ser\ urtpv 'â^ã Jo Áorsrq eqr qll^\ PellãuuoJ âJE

âuolr uãuro1ú ol PâssãrPPE sPuelulrror snot8rl

-âr ãr{r puv'pllo.^ ãqt olul qrtap rq8norg orl.^a

urruo,^À se.lÀ tI ãsnefãq 'aSarror IEJâunJ E uÌ ueul

apacard uâuJo,{À PuE :eurtqs râtl âPIq oÌ sâIrl ãrÌs

:pÌro./v\ ãI{r otul uls rgãnorq Sur,rrq s.a^ã Jo uâì

-ot uI JIEq JeL{ sJã^of uEuIolN 'suoseãJ JIãI{} JoJ

ueruo,{r PuE utlu Jo ur8rro aqt ol ìJEg o3 sruroj

IeÌfos pue gre8 ul sexas ãql uãã^\lãg sãluãJãIJIP

dra,t aq1 'urc8e ssol srg poo8 eìEru or I{uoJ sãII

-lEs eI{ PUE 'gu slqJo ssol ãql PãuIE}sns seq orÌ,^ '

uEru sI lI ãsnErâq 'PuBqsnq JeI{ ãq ol uEur eqt

upuJo^\ ãql lou PUE 'ãJLl.r sn{ eq 01 ueuro,^À âr{l

ìsE tsnru uttu âqI 'sÍep ro3 Jãle1ú uI ìeos ol ãJã.'\l

tr Jr pue 'preq síers euog E :queã Jo Poll E uagos

ol ãflgns JJlE,lÀJo sdorp ."ra3 e :ueruo'^'\ E os lou

'pareceld Ápsea st uEuJ V 'sãIìrtrl lI âruo lE PUE

'lod e ur rnd aq ãuoq E 1âl ]ng '.PrEãq $ Punos ou

'pãìoor ârE sPuel^ Uos uãq,^ . :uãrujo ãrlo^ ãql os

tou '11uqs sI uetuo,^ .Jo ollo^ aql 'uonrpuoc poo8

ut rr daa4 ot rps sarrnbãr 'râ^ã1'\ot{ 'gsag Ítda1 sr rr

tu"PV

3uo1 ,,rnoq Jâtteur ou âuJEs oql suIEuIeJ puno;8 ru:

Jo rsnp :lou oP ueru âlq,^À'saury:ad paãu ueulo-\"'

'euoq ruo5 uetuo,lÀ pue punor8 ãqr ruo5 Polurc'sE,^À uEur ltql 1l3J ãrïl o1 PãlnglrllP '1 ]tn'sãxes o,^ l eql uã4.^ leq sofueJelJlP leflrÌl^so PuÌ

p:rsíqd aqt jo lue14 ,v'uaLu 3o acua8rllatur au-

utqr lgcrnb âroLLI s3JnlBIü ueuro'4 'Jo ãfuãõIII::

-uI ãqr âsL^ÀeìII put 'SurreoqPIII{JJo uollrunJ l'f,

JoJ rg rsnul lI se 'uEru Jo lEÌ{r ueql PãlEf,IIolrIo:

ãrolu JEJ sI IrBIuo.{Uo uollBruroJ PllsÁqd âqI

,u'rnogepe8 e sE/\\ I{EUIC PUE 'tln{ uãPPlqro-l

lp ãìEr ot PuEI{ ral{ lno rnd a,tE :tlEã'I JãlsIS ler{

JO snol^u3 s?./tl leqfEu :sãsotr { Sutsncre 'JâJe3q

-ãIer e se.l.r tuEuItrAJ :tueqerqy çv"r a>1ods la8ue aç

uaq.a,r 'lual u,^Ào Jeq ur raddorpsa'rte uE sE/ü qBl

-eg lsaía uotue,^À PuE sìleu l{lro3 Pâqllãrls I{1I'\\

pãìle.^À pue lrqSntq erell^uotzJo yarq8nep aq1

'ârEl^qo ol PãIrl PoD srlnEJ ãI{r IIE sEq utÌuo'\\

'pâsn uonn!c lear8 eqr 3o arrds uI 'sselãI{lJã^eN

.(iãlsPl{r 3g iãlsPql ã9,, 'PIES PoD '11 PãuuoJ ãH sE

ut8ro put grurl .&a.ta or PuE ,. íPoq ãIÌ1 Jo uoll

-rod arstqc E tuo5 rãtl urroJ III.^^ I 'rnoqePe8 e aq

ãqs rsãl 'looJ el{l tuo{ lou :JelPPeu E rg eqs lsâl

'<PuEI{ âql uloÜ lou :Í,rua ot Peuqlul eq eils lsâl

'utãr{ aql ruoU lou :lãlltel e âq âqs lsel 'qrnotu

ãqr Ìuog lou :luãlosul âg âqs ]sãl 'ì3ãu ãql luo{

rou :raddorpsã^tâ u! ãq ãqs lsel 'ree âI{1 ulo{ lou

Ípala-uorue.tr ãg ãqs lsãl 'ala aqt uor3 rou Íapud

turSorrr q qBIq PEâq rãI{ írrer aqs lsâl 'ueur

Jo PEãrl ãq] tuo{ rãrl ãìEtu lou IILÀ L, :PIES âH

'a.tg 8ur1eu3o tulod ãql uo sE,\\ PoD uâtll6

z''â^EJo qlJlq ãql lu pare:rdas ãre'^ r{rÌg^\'sãrEJ

Ào,\Àr prq Í1pur8uo luEPV esnerâq alqtssod se'Lt'

uEtu rüo{ uEtrro,4 Jo uoIlBãJf ãL{I t7('ãlqnlosslPul

sI uolun oqr ãìII olun Pâulol sI âìq ueq^\ ^luo

JoJ

Ípoq s.uepy uloü uã>IEl se.^À uEIuJo uotueduor

enJl âI{l ãluof,ãq ol PãuIlseP uBllro^\ eql

o7'Irreql uãã,/ú-lãq luãLuaãJãa ãql uãeq PEI{

qlns roJ 'uãlPIIql aqr or srordtc la8ut ââJril JãI{

Jo salueu aqr 8urrcaq lãlnure uE I{)e}13 ol sI II^ã

ãqt Jo pre,4a ol le."t lluo eql 'PIo sÍep lrua'r,r

a:e laqr lrrun su8rsap PàÌll,la'.raq or pasodxa a'rt

! : ;

Tur LEcENos oF THE JE\ís

knew, seek to carry her point with man either by

entreaties and tears, or flattery and caresses. He

said, therefore, "This is my never-silent bell!" a7

The wedding of the first couple was ceie-

brated with pomp never repeated in the whole

course of history since. G_od Himself, before pre-

senting her to Adam, attired and adorned Eve as

a bride. Yea, He appealed to the angels, saying:"Come, let us perform services of friendship for

Adam and his helpmate, for the world rests upon

friendly services, and they are more pleasing in

My sight than the sacrifices Israel will offer upon

the altar." The angels accordingly surrounded

the marriage canopy, and God pronounced the

blessings upon the bridal couple, as the Hazan

does under the Huppú. The angels then danced

and played upon musical instruments before

Adam and Eve in their ten bridal chambers of

gold, pearls, and precious stones, which God had

prepared for them.

Adam called his wife Ishah, and himself he

called Ish, abandoning the name Adam, which he

had borne before the creation ofEve, for the rea-

son that God added His own name Yah to the

à"-., of the man and the woman-Yod to Ish

and He to Ishah-to indicate that as long as they

walked in the ways of God and observed His

commandments, His name would shield them

against all harm. But if they went astray, His

name would be withdrawn, and instead of Ish

there would remain Esh, fire, a fire issuing from

each and consuming the other.a8

36. PRE 11; Tân. Pekude 3 (end); MHG I, 56.37. BR 8. 10; Koheleth 6. l0; Koheleth 2., 107.

Comp. also the sources quoted in the preceding note, âswell as Zohar I,3Ba.2 Alphabet R. Akiba 59 (whence Yal-kut I, 20, on Gen. 2. 19, without giving source) remarksthat the angels, noticing Adam's resemblance to God, said:'Are there two powers in this world?" 'Vhereupon God re-duced Adams size, which had formerly filled the entrreuniverse (comp. note 22) to one thousand cubits; comp.

notes 73 and 33. Hasidim 290 made use of the same source.

and has the addition that the part taken lrom Adams bodl

was transformed into earth, and it is only this part which

became inhabited (compare with p. 62), while the rest re-

mained a desert. At this time the exact number of future

generations was fixed, which shall not be complete until

the original size ofAdamì body (=c|ì); comp. note 19) is re-

stored in those of his descendants.-On sleep as a sign oi

mortaliry comp. note 25. See further 12 Tèstaments, Reu-

ben 3. 1, and Ginzberg, Unbehannte Sekte,243-244.

38. PRE 3. In this as well as in the preceding legend

an answer is offered to the question why Eve was not created

at the same time as Adam. BR 17. 4 reads as follows: God

foresaw that Adam would complain against Eve's creation

(compare with pp. 7Ç75); she was therefore not given to

him until he asked God for her. Theophilus, 2 gives the

following reason: If two human beings, Adam and Eve,

had been created at the same time, people would have de-

clared that there were wvo gods. Quite similar is the state-

ment in Mishnah Sanhedrin 4. 5 and Tosefta 8. 4-5, with

reference to the question why only one man was created;

comp. Ginzberg, Haggada bei den Kirchenu., 25. These rab-

binic sources also give ethical reasons why only one man was

created (i. r., one "human pair"): If there were more than

one pair, it would be said that the pious are the descen-

dants ofthe first pious pair and the wicked are descendants

of the first wicked pair. In order that families should not

boast oftheir ancestors, all mankind is descended from one

pair. Moreover, if thieves and robbers molest their fellow-

men now, how much more obnoxious would they have

been, had they been ofdifferent descent. Finally the crea-

tion of only one man exhibits God's power, who, by means

of one mould, is able to produce various kinds of rypes.Adam is the progenitor of all mankind, and how different

men ere from one another!

39. BR 17. 4. According to MHG I , 80-81 and 83,

Adam became conscious of the sexual instinct only when

he saw Eve before him. A different view is given in Yeba-

mot 63a, where it is stated that Adam had unnatural rela-

t ions wi th the animals before Eve was created. This passagc

was, at an early period, explained figuratively (comp. Lekú,

Gen. 2. 23). On the question whether sexual intercourse

had taken place before the fall of Adam and Eve or not,

compare with lootnote 4 on p. 101.

40. 2 Alphabet of Ben Sira 23a-23b and 33a-33b.

The text is corrupt, and can only partly be restored with

certainry (read in 23a,7.5: i ' l ) ì ìDN n"fPn En) ìDN),

but its main purport callnot be misunderstood. On Lilith's

abode in Egypt, comp. Tobit 8. 3; Revelation 9. 14;

Mnller, Beìtrâge . . . Tobias,22. Egypr as the seat of witch-

craft and the home of demons is'freouentlv mentioned in

rhe Kabbalah: hence the name ol ,h i , .oun,ry (Dtì fh) is

explained as the place ofoppressors (Etì!D), l. r., demons;

66

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's a u ovsatnl'ollïcl' (< (Ui= <(q ruo:1 .. dpq8rl pasol:,,) tt(t sl

'gHl trJo Surpear arp Í(((LL sPeãr Ìxàl rno àrrq'{ 'e!l_q?r

-"7 q"poqv, 'ã'a ''duor :PnruleJ âqr ur palonb Ípuanba'rj

sr..)Ìà'uàq,lr l1uo., q:ano.rd àql'fg'l )Hl I 'lt'PãSn sI

glrd:o tcld rxro3 ãql 'suourãP ol 8ut.t:a3al uãq'^'\ :sâserslP

or r:ads;.t qrr.,r,r í1uo PnrulúI aqr ur paÍoldrur sl .,PàzIâs',

Nut'lÍ^rP-ãÌÌs âql qllÀ op or Surgrou seq Í1a1rt íra'r slql

'4r(iü Íq Pãzlãs sI (iãsnoq PãrtlosÍ ue uI sdããls râ^ãoq'^ô'

'ro) âsnoq E ul ãuop sdaals :a,taot1,1t :3IçI rÉqgeqs uI

ã)uãluâs âq] ol u.^ÀeJP rq Plnoqs uolluãllv 'ãlqtuâl lou ãr?

sluãrüãrErs ãsoq.^À'68-98'a13o1 o1 a8uy'rnqo)'druor'Pntu

-FI ãr{r ul $lI'I uo 's]arlãq reindod uÈrurã5 ol s8uolaq

sããJ] urEuâ] rãpun ãlqrurssE (t,rc,ctU) ,,sw!ll-L, ãsãql reqr

'7ç! 'urPrsBH Jo luãtuãl?ls ât{I 'q8l ulqnra' ul-Punoj

ípearp sr 'srr:rds rq?ru .,'sqrl1'L, àql qll'r qlIÌI'I llrlos PUL\\urruollqeg arp go Sursn3uor ãr{J 7 I 1 'd uo 7t, ;roulooJ

Í11n; aroru pu! 'ç âlou <09 <'aulclrttN uap uq apaffitg 'Bnqz

-urp rurod slql uo osle ããS 'ç 'Z 'st3a7 runtlustaa7v attuo)

'âuÍrsn8nv Pue'L'77 ag 'duo: :qrllr-I qrÌ/ú :>q '!nuap1

rou op laqr q8noqì ..'à^l lslU âql.,Jo Ípte:1e >1e:ds s:r:nós

plo rng 'tn tq'nqeydlv uo Pâs?q sI ãJLÀ rsrg sÌUBPV

sE qtrÌr1 Suru:aruo:'e6I 'III PUE'q7E q6I '.I reqoz uI

uoDrãssP ãllI ç78 'd uo txar lrIL'd uo lxãl PUE '00Í'16

'a4pstnv aqaturu?sat'runequnl) lãqlln3'dlxo3'luãru

-do1a.lap rãtel e se 'ãrnlerãlll lE^ãIPâu uI PUE erls uâg Jo

raqeqdry ul 'qrln ol PâqIrrsE l:ed aqr srâPlsuor orÌ^r'(!l

'IIIAfi ft àr) I^?'I lsult8e lrerua: srâ11"1 ãql PUE '08-61,I

'11yçq'Suutaztupreil'I zqrsusltlluauo uI sãlrãd ol uoll

-Errunruuror s,8:aqzurl'druo3'nr:tqt1 ue1uo1íqeg agl

qrLA PâUIIUãPI uã^â sE,. ãqs IEI{I os ,,'eÍlu!-L, E st Pã^lãf-uof, se.r\ aqs í11e:aua8 ler{r ânJl'Jã^â'^'\oq 'sI 1I'q(q z'J{uorlr!d 'druor lÍ:nluac qluãâIJII{r ãql sÈ ãlEI se s'Lraf aqr Íq

pâurctãJ sÈ,^A 'sã)Jnos ueruollqeg tuo{ u'/Ì\ouì 'r'rou 'tt'rtds-

pur,rÀ E sp qrlll-IJo uotldaruol ãlÌJ 'ulãrerp Puno3 suotuãP

arqr Íq ftnÍur or pasodxa aq rou rg8nu auo leql lãPro uI :ãl

-E,ra ãr{rJo 8ur1ur:p ãtÌl ol ãruãrãJãl qll^{ 'EZI I tulqesãd ul

ua,lr8 Suru:t.al ãql JoJ slunofJt stIÌI 'suolrrãP ãqr or ::re'la--

pue '(! I 'd uo ç9 ãlouloo; qrr,r,r. a:tdruo:) sla8ue aqr or a:!

'po9 or srãrsrulul PUIIN :7 'aõo1odV'saptslrvJo uorlrãsst

aqldruo: :suotuâP Jo âPoge ãqr sI lãle'll teql uolloâ3uol

âr{r uo pãs?q sI pãulÉruãr qrl1r1 a:aq.tr. rdl8ã uI EãS Pâì ãql

sr,\^. r lEr{r .^Àâl^ ãt{I '7.'92'fiã(I 'Iuãqnru rn1lea 'druor

Tus LEcENos oF THE, JE\ís

that of a woman, since the former has the opportunity to

develop his mind in school, which opportunity is denied

the latter.

45. BR 18. 8; 2 ARN 9, 2Ç25; Kiddushin 2b; Yelam-

medenu in Aruk, s. u. 1Di. On the three preceprs (besides

the two mentioned in the text, there is a third one in con-

nection with menstruation), the observance of which is

pafticularly enjoined upon women, comp. Shabbat 31b-

32a; Yerushalmi 2, 5b; Tan. B. I, 28, and III, 53; Tân.

Noah 1 and Mezora' 9. Philo, De Sacx Abel. et Caini,32, s

in agreement with the view of the last-mentioned rabbinic

sources, which speak of Adam as the dough which God

kneaded. Concerning the covering of a woman's head,

comp. also 2 ARN 42, ll7; I Timothy 2. 15 I Cor.

I1.10; Têrtullian, De Habitu Muliebri, 7: Aduersus Mar-

cionem,5.8; De Orat ione,22.The starement made by Tèr-

tullian, in the last-named passage, that the unmarried

Jewish women cover their heads, contradicts the assertions

of the Jewish sources, according to which married women

only covered their heads; comp., r. g., Ketubot 2. 1; Yeba-

mot 1 14b. See, however, Nedarim 3. 8; Sifre N., I 1; Bera-

kot 24a. The idea that the covering of a womant head is a

punishment for Eve's sin is also found among later Chris-

tian authors; comp. Grünbaum, Neue Beìtràge, 58-59.

46. BR 18. 7; 2 ARN 8, 24; Sanhedrin 39a. On

Adams first wife comp. note 40, and footnote 47 on p. I14.

47. BR 18. 4 (on the expression )ìÌ1 UtjTiì comp.

Mekilta Beshallah 1, 26b, and Têhillim 106, 456). On

Eve's beauty see note 24 and lrenaeus, I, 30, 7. See further

Grünbaum, Gesammebe AuSatze, 79-80. In view of the

fact that Eve was taken from Adamt body, Yebamot 62b

and Ephes. 5. 33 say: "One should love his wife as oneself."

The Tâlmud adds: 'And honor even more rhan oneselL"

48. PRE 12 (ìDN fell out before DN; the correct

reading is lound in MHG I, 82, and in the commentary on

Job by R. Isaac ha-Kohen 31. 40), essenrially based on older

sources; comp. BR 18. 1; Shabbat 95a; Yerushalmi 10,

12c; Tân. B. I ,83 and 86; Tan. 'Wa-Yera 1;Koheleth 7.2

and 8. 1; Tehi l l im 25,213-214: ARN 4, 19 (second ver-

s ion 8,22); Kal lah Rabbet i 1; ShR 1. 5; Shir 4. 1 1; ! íR 12.

2; PK 4,37a; PR 14, 62a; Baba Batra 75a; Târgum Yeru-

shalmi Deut. 34. 6, and the second version, Gen. 35.9;2

Alphabet R. Akiba 60 (the description of the splendor of

the first wedding is more elaborate here than in any other

source); Baraira32 Middot, No. 17. In many of the sourcesjust cited it is mentioned that in the beginning, middle(not to be taken literally), and conclusion ofthe Pentateuch

examples are given of Godt loving-kindness which man is

to emulate. God adorned the bride (Eve), visited the sick(Abrúam, Gen. 18. 1), and attended to Moses' burial.-

The etymolog' of the namesof "man'and'woman," which

is ascribed in Sotah 17a to R. Akiba, was also known to

Eusebius; contp. Praeparatìo Euang.,517b. Depending on

Theodotion, G en. 2. 23, O rigen, Ad AJìic., 1 2, and Jerome,Gen., loc. ru t, connect n'ìDN 'wife" with Nìrl "rcoki' Vocab-

itur axumptio qilia ex uiro sum?ta est, says Jerome. Many

explanations are also offered of the name ì'ìlrì "Eve." It

might signif' Ntìrì "serpent," because she was the serpent,

i. e., the seducer of Adam, or the "speaker" (from iììrl "de-

clared"), because she was the only one besides the serpent

who understood the language of the animals {comp. note

58), and it was from her that Adam learned it; comp. BR

20, ll, 22.2, and further 1 8. 6; Lekah and Imre No'am on

Gen. 3. 20, as well as Ha-dar, I 1.2 1 (í D =nìDir -lN)D, andt"Dill=Pl) ÌtlDn'Ì); comp. Bâba Batra 16a), and Philo,

Quaestiones, |. 52.

ADAM AND ET,'T N PARADISE

he Garden of Eden was úe abode of the first

man and woman, and the souls of all men

must pass through it úer death, before they reach

their final destination. For the souls of the departed

must go through seven portals before they arrive

in the heaven'Arabot. There the souls of the pious

are transformed into angels, and there they re-

main forever, praising God and feasting their

sight upon the glory of the Shekinah. The first

portal is the Cave of Machpelú, in the viciniry of

Paradise, which is under the care and supervision

of Adam. if the soul that presents herself at the

portal is worthy, he calls out, "Make rooml Thou

art welcomel" The soul then proceeds until she

arrives at úe gate of Paradise guarded by úe cher-

ubim and the flaming sword. If she is not found

worthy, she is consumed by the sword; otherwlse

she receives a pass-bill, which admits her to the

terrestrial Paradise. Therein is a pillar of smoke

and light extending from Paradise to the gate of

heaven, and it depends upon the character ofthe

soul whether she can climb upward on it and reach

heaven. The third portal, ZebuI, is at the entrance

of heaven. If the soul is worthy, the guard opens

the portal and admits her to the heavenly Gmple.

Michael presents her to God, and conducts her to

the seventh portal, Arabot, within which the souls

68

b9

'IZ TUd uI Punoj ÍPeãrlÉ

sr tuno)fe ãsrpEJBd ãrÌr Jo uoll!zrJo8alp re rduarre pluu

y 'suolleln:ads prrqdosoyrqd Íq paruangur â)rnos F^ãIP-ãru e or 1:eq sao8 '9l 'l )HI I 'rãuuetrr p:rrsÍru-ll.ro3e11e

ur ur tunofJt esrptrrd arlt sra:d:atul ssãlãlÌuJ^Ju 1I 'ãsIP-rred llqr:ea ue Jo rruâtslxã agr Íuap lou sãoP tltleqgql

aqr q8noqrly' gç' 11'paxa1fua4 atlt to ap7n9'sJPIuoruIEIAl

pue'bas'çV'ruualog utqed Ltt 1oilqe1 âãS sãl3rlr rlulqqÈr

ur â^nerreu astpe:ed ãqr Jo uolrtrãJdrarul prl:o8a1p aqr

puU ã.r\ op 'rg8noql qsr.a,ra[ paruangul salPnls rlgdosolrgd

ãqt uãq,^. 'por:ad :rgery ãrìt rl:rtrr ã,^À lltun ro1a1 Í1p;arr1

â^ncrreu ÍerIIqIg srrlt altr ( :ra ' qnf 'q:ouE 1o qoog aqr)

srarr:r'r rrqde:Srdapnasd ãql PUÈ 'snqdasof'slqqEì ãqr lnq(y1err:o8:1p tr surcldxa oq.^,\ ãuo lluo aqr \ '(0ç ' I ''341V'3a7 osp 'druor :3 aolg 'tuu14 aq) PrnsqB ã^IlerrEu asrpe:ed

aqt;o uotrera:drâtul FrârII oqr Sunlurgr'o1q4'rq8raq ultr

-Jar e pãLI]EãJ daqr uaq,lt o,t t otul lno PâqluEJg Pue 'ruol

-toq ãqr re âãl âuo pau.rroj .{:qt lo3 'urPre9 àqlJo rrluãr

ãqr ur qroq rrr.^,r ãJIIJo ããrl ãtlt PuE :3p:1.,nou>1 1o âàll ãqI

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'asrpr:ed ot ãrueluã aqr se geladqren1 ãI{r uO 'rZ'Ç 'uà)

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6ç'uetuJo

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srrÌ o1 uorlBIãJ rIâI{t uIoS IUEPV ol uoIlEIãr luârãJ

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puB teãlu tulq lr{8noJq slã8uB aql 'arrradde srrl

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-uâ ãqr ruo{JJo lnf tou s3.&\ IUEPV'ssâlaquâ^eN

rUEPV

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'ípJo-I ãqt eslerd 'slâ8ue ol PãSuErlr 'snotd agr 3o

Tnr Lr,csNos oF THE JEws

5 1. Josephus, I ntiqui., 7, 1 3. The etymologies given

by him for the Hebrew names of these rivers correspond

partly to BR 16. 1-4. Comp. further Phtlo, Quaesiones,Gen.l. 12-13, whose statements (comp. especially his remark

on the Euphrates) go back to the Palestinian Haggadah

found in BR loc. cit. Jerome's remarks on Gen. 2. 12 are

based on oral communications from his Palestinian teacher,

and not on Josephus. He says: " Fison . . . Gangem putanì';

in the extant midrashic sources Pishon is identified with

the Nile; comp. BR, loc. cit.; Theodor, ad loc., as well as

Targum Yerushalmi, loc. cit., where Pt'Tltn is not Indian,

but, as Epstein, Eldãd, 33, seq., proves, signifies sourhern

Ethiopia. 'With respect to Gen. 15. 18, Dì) t l ( the Ni le) is

explained as D'ì)tl "smail"; in contrast to the Euphrates, the"great" rivet the Nile is the small one; comp. Pa'aneah end

Midrash Aggada on Num. 1. 7. To the cycle of legends

concerning the rivers of paradise, belongs the stream of

life, which plays an important part in the A-lexander lcg-

end, a stream which, according to Tâmid 32b, flows out of

paradise. The view held by some wrirers (comp. Fried-

laender, Chadhirlegende, 47) that this feature of the Alex-

ander legend is not Jewish, because the Jewish legend does

not know ofthe "stream oflife," is based on an error. "Lrv-

ing waters" is mentioned in Enoch 17. 4; Revelation 22.

77, and,, among the Gnostics, by Hippolytus, 5. 2, as well

as 5. 22. Zimmern, Keìlinschrfien und AT 524, seq., and

562, has pointed out that this view is lound among the

Babylonians.

52. BR i 3. 9 and the parallels cited by Theodor, as well

as Târgum Yerushalmi Gen. 2. 6 and Greek Baruch 2. 2. The

theories ofthe ancient Rabbis concerning rain, clouds, etc.,

are given by Hirschensoh n, Sheba' Hohmot, 6-8 and 9-17.

53. Hull in 60b.54. Sifre D., 41; Midrash Tânnaim 22; BR 16. 5;

PRE 12; 2 ARN 21, 44 (the literal and haggadic meaningsofGen. 2.75 are found next to one another); 2 Enoch 30;Theophilus, 2. 19; Ephraim I, 23E; Lactantius, Institu-tìones,2. 13; Philo, Quaestiones, Gen. 1. 14.Adifferentviewis given in ARN 11, 45 (second version, loc. cit.): Adamwas commanded to work in order that his descendantsshould know the value of work. Mekilta RS, 107, and (thestatement of R. Jose) ARN, /ar. cit. read: Adam died onlyafter he had ceased working; comp. also Grünbaum, lVraeBeitrìige,58.

55. Seder'Olam 5; Sanhedrin 56a; Tosefta AbodahZarah 8. 4, seq., and. Babli 64b; Sifre N., 1 I i; BR 16. 6,24. 5,26. l , and 34.8; PK 12, 100br ShR 30. 9; BaR 14.12; DR 1. 27 and2.25; Shir 1. 2; Koheleth 3. 1i; Tehi l l im 1,10-11, and 2, 26; Mishle 21, 110: Tan. B. I I , 69; Tan. Yi-tro 3. Comp. also úe interesting passage in Sekel 1 , 1 08 andLekah, Gen. 1. 15. In the rabbinic sources these command-ments are known as the "seven Noachian commandments"(besides the six mentioned. the seventh commandmenr is

the one enjoined upon Noah not to eat the meat of a living

animal; comp. Gen. 9. 4), which, in contrast to the other

biblical precepts obligatory upon Israelites alone, must be

accepted by all men. In some passages, however, thirty Noa-

chian commandments are mentioned, which the children

of Noah accepted, but did not fulfill. The fulfillment of

those will only take place in Messianic times; comp. Yeru-

shalmi Abodah Zarah 2,40c; Hullin 92a; BR 98. 9; Tê-

hillim 2, 26 (read EìrìD)U instead of tu)tu) and 31, 177. k

is not stated what these thirry commandments are; comp.

R. Bezalel Ronsburgì marginal glosses on FÌullin, loc. cit.,

and Joel in Graetz-Jubelschrifi, 174, note 1. In Sanhednn

and Tosefta, loc. cit., the opinions of some scholars are cited

which add a few more to the Noachian commandments,

^s, e. g., the prohibition of witchcraft; but even with these

the number thirry is not yet reached. Têrtullian, Aduersus

Judaeos,2, tries to prove that in the prohibition offruit en-

joined upon Adam the entire decalogue is contained. A

similar statement is found ín Zohar I, 36a; comp. also

Grünbaum, Gesammelte Aufatze, 177. Anti-Christian is

the remark (BR 16. 5) that Adam received the command-

ments concerning the observance of the Sabbath and the

daily sacrifice. The inferioriry of the ceremonial laws, as e. g.,

the observance of the Sabbath and the sacrifices, is proved

by Christian apologists from the lact that Adam, the creation

of Godì own hands, was not enjoined to observe them.

56. Sanhedr in 59b; ARN 1,5;Zohar I , 38a. The aç

tendance on the part of the angels caused the jealousy of

the serpent (Satan?; comp. note 35) against Adam; comp.

note 60. ThatAdam was not permined to eat meat is assened

by some of the Church Fathers; comp. Theophilus, 2. 18

(there were no carnivorous animals before Adams fall);

Novatian, De Cibis Judaicis 2. For details see footnote 56

on p. 151.

57. Apoca.lypse of Moses 15. It seems to follow from

BR 19. 5 that Eve alone took care of the animals; comp.

Ginzberg, Hagada beì den Kirchenu.,53-54; see also Imre

No'am and Hadar on Gen. 3. 20. In the last two sources

the name of Eve is brought into relation with this idea;

comp. note 48. On the entertainment of Adam in paradise

by the angels, see the preceding note, and the Revelation of

Ezra (beginning). 2 Ënoch 37.2, on the contrary reads: I

made the heavens for him open, that he should percerve

the angels sing the song of triumph.

58. Jub. 3. 28; Josephus, Antiqui.,\ 1.4;Phílo, Quaes-iones, Gen. 1.22; the Christian chronologists Syncellus,

Cedrenus, and Zonaros; comp. Charles on Jub., loc. cit.

The older rabbinic literature does not know ofthe original

language spoken by man and the animals, and even Lekú,

Gen. 3. 1, maintains that only the serpent spoke Hebrew

(i. e., the original speech of man; compare with footnote

91 on p. 61), whereas the rest of the animals spoke their own

languages, which, however, Adam understood (comp. note

7o

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*rr"grp ãq1 uo 'yç, ruPIszH Jo '^AâI^ ãr{1 osF sI sIqI '(

THn LacrNos oF THE JE\ís

fruit o[ the tree in the midst of the garden, and

become independent of God, lest He bring forth

sti l l other creatures to bear rule over /ou"'62

To give due weight to these words, the ser-

pent began to shake the tree violently and bring

down its fruit. He ate thereof saying: "As I do

not die of eating the fruit, so wilt thou not die."

Now Eve could not but say to hersell "All that

my master"-5o she called Adam-"commanded

me is but lies," and she determined to follow the

advice of the serpent.63 Yet she could not bring

herself to disobey the command of God utterly.

She made a compromise with her conscience.

First she ate only the outside skin of the fruit' and

then, seeing that death did not fell her, she ate

the fruit itself.6a Scarce had she finished' when she

saw the Angel of Death before her. Expecting her

end to come immediately, she resolved to make

Adam eat of the forbidden fruit, too, lest he es- '

pouse another wife úer her death.65 It required

tears and lamentations on her Part to prevail upon

Adam to take the baleful step. Not yet satisfied,

she gave of the fruit to all other living beings'

that they, too, might be subject to death'66.All

ate, and they all are mortal' with the excePtion

of the bird malham, who refused the fruit, with

the words: "Is it not enough that ye have sinned

against God, and have brought death to others?

Must ye still come to me and seek to persuade

me into disobeying Godt command, that I may

eat and die thereof? I will not do your bidding."

A heavenly voice was heard then to say to Adam

and Eve: "To you was the command given' Ye did

not heed it; ye did transgress it, and ye did seek

to persuade the bird malham. He was steadfast'

and he feared Me, although I gave him no com-

mand. Therefore he shall never taste of death,

neither he nor his descendants-they all shall

live forever in Paradise."67

Adam spoke to Eve: "Didst thou give me of

the tree of which I forbade thee to eat? Thou

didst give me thereof, for my eyes are opened, and

the teeth in my mouth are set on edge." Eve made

answer, "4. -y

teeth were set on edge, so may

the teeth of all living beings be set on edge'"68

The first result was that Adam and Eve be-

came naked. Before, their bodies had been over-

làid with a horny skin, and enveloped with the

cloud of glory. No sooner had they violated the

command given them than the cloud of glory

and the horny skin dropped from them, and they

stood there in their nakedness, and ashamed'6e

Adam tried to gaúer leaves from the trees to cover

part of their bodies, but he heard one tree after

the other say: "There is the thief that deceived his

Creator. Nay, the foot of pride shall not come

against me, nor the hand of the wicked touch

me. Hence, and take no leaves from me!" Only

the fig-tree granted him permission to take of its

leaves. That was because the fig was the forbid-

den fruit itself. Adam had the same experience as

that prince who seduced one of the maid-servants

in the palace. 'Vhen the king, his father, chased

him out, he vainly sought a refirge with the other

maid-servants, but only she who had caused his

disgrace would grant him assistance.T0

60. BR 19. 19; Koheleth l . 18; Shemuel 7,66;San-

hedrin 59b; ARN 1, 5 (both versions); Philo' Quaestíones'

Gen. 1. 32. Comp. also Jerome on Gen' 3' I and Yerushalmi

Kiddushin 4,65c(t l tn nu)n); Zoharl,Tgaand' 191' The

idea that jealousy caused the serpent's hatred occurs already

in the Sepìuagint, Gen. 2. 24, and 2 Enoch 3l ' 3, as well as

in John 8. 44, and in the different versions of Vita Adae;

comp. Preusche n, Adamschrirten,2T and 54, as well as note

35, with regard to jealousy as the cause of Satan-s fall'

Comp. also note 1 31 . In pseudepigraphic literature (comp'

,to," I 16), instead ofthe serPent' it is Satan who is the real

seducer; comp. Ginzberg, Hagada bei dzn Kirchenu'' 42-

45. In rabbinic literature (Sotah 9b; Sanhedrin 29a; Silre

D.,323) the serpent is described as rlìD'IPi.ì, which appar-

ently corresponds to óSts ó riploios ofRevelation 20' 2'

But the use of rlìn'ÌPil with reference to Adam (cornp'

note 21) shows that this description ofthe serpent by the

Rabbis is entirely dilferent lrom that of Revelation' On the

bodily similarity of man to the serpent comp' MHG I' 87'

where the observation is made that man can only

'7)

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'd qr.u a.ledruor :8I sâsonl Jo asdÍ1oody :9 'I NUV Z :0I

-6't IxlllHãI:ZI '! uqs :0I 'ç ìc:8 lnlsàrãg 'ü:LtL',

,I; .g ;;j ãuor lqrpeSSBH ãI{ì ur Pàuonuãu lpuanb

-ãU sr po5Jo 8ut:opuels sluad:as àq1-'r/'6I Ug '29

'rr rnoqe Burqúlã^ã '^Àãuì ãq

reqt os 'luadras aqr ;o a:uasard aqr ur asrpe:ed 30 rlng ãr{r

Bun:adsar uonrqrqo:d slql Pãrunouue P:C lelil $lrerrIãr

'I ! 'uãD 'qEìã-l '7 '1 '1 ''mbuuv 'snqdaso[ Pue'rç-çç

I 'uty'rruo)tulnÒ 'ollyds! IIã^\ se 'arou Surpara:d agr ur

pârrr sã)rnos âI{r rãqlrn1 'duoa 'e67 uIrPeI{uÉS : I ç I Pu! ç

-7'I (suorsrã^ qroq) gXy:7! '61 dg :çI Tud '19

. 'iaìr; 7ç6 'd rpv'r a:tduro: ''ra'r1ts pue p1o91o rossassod

aql se tuad:as ãqr uO 'tulq sãlquãsãJ orÌ'^A JãqlouÚ â^Iâ)ãP

Tun LscENos oF THE JEVS

the nut; comp. BR, loc. cìt., and I 9. 5; Berakot 40a; Sanhe-

dr in 70a; PK20,142a:PR43, l75a; SíR 12. 1: BaR 10. 2

and 8; Esther 2. l; Târgum Song ofSongs 7. 9 (read, with

R. Tam, in Sefer ha-Yashar, 217: p1 N)ììnN nrì ì1));GreekApocalypse ofBaruch 4. 8; Apocalypse ofAbraham

23; Enoch 32.4 (which reads: The tree of knowledge is in

height like a fir, and its.leaves like those ofthe carob, andits lruit like the clusters of a vine); Apocalypse of Moses 21;

Tenullian, Aduersus Marcionem, 2.2; Methodius, Symposium.

2; Origen, Gen. 9. 20; Epiphanius, Haer. 45 (has grapes,

according to the view of the Gnostics); Moses bar Cepha,

36 E. The oldest and most prevalent view identifies the

forbidden fruit with the grape, which goes back to an oldmythological idea that wine is the beverage of rhe gods.

The fig owes its distinction to the incident that the first"pair" took hold of the fig leaves after the fall, and this

identification is not only found in rabbinic sources, but also

in the Apocalypse of Moses and in Tèrtullian, loc. cit. Purely

midrashic is the identification with the wheat which rs

only found in rabbinic sources and accepted by Moses bar

Cepha. This is based on the play on the words iìDfì("wheat") and Nun ("sin"). The identification with the ap-

ple of paradise is due to a similar play on words, the )'ììIN

being derived form ))ì "he desired"; comp. Númanides -onLev.23.40. The carob likewise owes its distinction ro

its name which signifies destruction. 'Adam's apple", widely

known all over Europe (it is met for rhe firsr rime in ps.-

Tertullian, Gen. 85), is perhaps the result ofthe inaccurate

rendering of the Hebrew Ìtìllì, which in the Bible denotes"apple", but in later literature signifies also the apple of

paradise, i. e., the Ethrog; comp. Shabbat 88a, and the re-

mark of R. Tam, loc. cit. The benediction mentioned in

geonic sources ìUrN Ìì)N )! (comp. Seder R. Amram,

Frumkin's edition, II, 406) is based on the assumption tharthe tree ofknowledge, whose fruit produced sexual desire,

was a nut-tree; compare with footnote 3 on p. 101. Comp.

also ps.-Tertullian, Gen. 86; Commodia nus, Instructiones,

3, though he speaks of the palm-tree, which misled Adam,

describes, at the same time, the fruit as the apple. On this

point comp. Hippolytus, 6. 22, who remarl<s: The palm-

tree is the symbol ofbattle and slaughter (rhe gnostic view

cited by the same evÍhoÍ 7. 1 concerning God as a seed of

fig-tree probably bears a close relarion ro rhe fig as rhe fruir

of the tree of knowledge). Ps.-Manhew 2l and,the Passing

ofMary 7 speak of the palm of paradise; comp. further BR

15. 7, where !ì'ììDfìD ("shoot up as a palm tree") is used in

connection with the forbidden fruit. On the grape as the

forbidden fruit, compare also with p. 153; Sìfre D., 323;footnote 79 on p.18. The legend discussed in the last pas-

sage concerning the wine ofparadise preserved for the pi-

ous is probably related to the view that the fruit which

brought sin into the world will become "a heafing" in the

world to come; comp.'W'R 12 (end), and the ChristologicaÌ

form ofthis legend in the Greek Apocalypse ofBaruch and

in Moses bar Cepha, loc. cit. The fig leaves with which

Adam and Eve covered themselves are explained by Irenaeus

III, 23.5 , as a sign of repentance, because they were leaves

which hurt the body. The statement of R. Meir in 'Eru-

bin 18b (EtlNn tÌìÌ) has the same meaning. It may fur-

ther be noted that in the rabbinic sources mentioned

above (comp. also Tân. B. I, 105) aview is cited accord-

ing to which Scripture purposely refrains from mention-

ing the forbidden fruit, in order that men should not hate

it afterwards for having caused death. On the exact deter-

mination of the tree of life, comp. note 113. See further

Grünbaum, Neue Beitrlige,64-65, and Ginzberg, Haggada

bei den Kirchenu., 38-42.

TUE PuNrsnusNT

s long as Adam stood naked, casting about

for means of escaoe from his embarrass-

ment, God did not appear unto him, for one

should not "strive to see a man in the hour of his

disgrace." He waited until Adam and Eve had

covered themselves with fig leaves.Tl But even

before God spoke to him, Adam knew what was

impending. He heard the angels announce, "God

betaketh Himself unto those that dwell in Para-

dise." He heard more, too. He heard what the

angels were saying to one another about his fall,

and what they were saylng to God. In astonish-

ment the angels exclaimed: "\X/hat! He still walls

about in Paradise? He is not yet deadì" -üflhere-upon God: "I said to him, 'In the day that thou.

eatest thereof, thou shalt surely die!' Now, ye

know not what manner of day I meant-one of

My days of a thousand years, or one of your

days. I will give him one of My days. He shall

have nine hundred and thirry years to live, and

seventy to leave to his descendants."T2

-ü/hen Adam and Eve heard God approach-

ing, they hid among the trees--which would not

have been possible before the fall. Before he com-

mitted his trespass, Adam's height was from the

74

'L

isEr{ ãq lEq^\ sãsol oslE ãq lnq (âJISOP slq uIEllE

lou âq sãoP ÍFo lou (anP slq lou sI ]ErÌ1Úr JeuE

slsnl oq^\ ãq-sl 1I ãnJl ./úoH .,'u?tuo^\ âql PUEeâqt uee,4lreg Átuua rnd lrm J eroieJâI{I 'ãJI'/ú

srq asnodsa ot JePJo uÌ tuËPVJo qlteP âqr ãsn€l

ot ìoãs rsPIP noql 'aj11 lqr 3o sÍtp aql IIE lsnP

tEâ lPqs noql eroJãral{I 'PãUsI]"s lou lse'&\ noql

tnq :uEur sE PooJ aruEs ãr{1 tEa ol ãâql Pãl?ãr3

i 'Íilaq Ígr uodn oB rpgs norll eroJãreql 'PeU

-suts tou tstru^, noql lnq Íarnrsod tq8rrdn3o aaql

perterr I'PIãU aql3o tseagírâ^ã a^oqe Pue âlntc

ile â^oq? Pesrnl âq lIEIis noqr aJoJaJeqI'PãUsIles

tou ]sE^r noqr lng :ãìIIE PIâg al{r Jo slsEeq ãql

pue ãpref 'sP[uIuE 1e -ra,ro 3ur4 ãg ol eãqr Pã]Eelr

1,, :ruadres agr or aleds PoD 'ãrouuãr{unJ

çs'po)Jo sder'r aqr uI sìlt-/'l IâErsIJI PueT,{og aqt jo lno tuo{ qslue^ IIpÀ ãq :ruII{ roJ Pâãrr-ãp ruãur{srund agr adecsa lou IIL^À âq 'Pãssãlqãq III^a s8urag ilP ârarl,^a 'PIJo.^ô' aJnlnJ el{l uI uã^e

:rurrl jo rgSls qcrer Íagi se uoos sE tulq illì ol ìeãs -

Ipqs uâtu :sreaí ua,ras srstl ruadras ãIEulâJ ãi{l

3o lcueu8ard aqr :qlnour sII{ ur rsnP olur a8ueqc

1p Íaqr 'sa8tra,rag tselãâ.ôÀs âqr sìulrP ro '.sPuEI^

1sã3lol{r eq} srEe âq JI :uElu PUE turq uãâ'^í\lag

rslxâ ot sI ôItuuo :urìs slg Surq8nols ut urcd tear8

JelJns lsnru ar{ :PooJ sE tulq ua"tt8 sBlr l{rrcâ ãqr

.Jo PãìlEr{ alã1r\ ]âeJ Put sPuEtl srq :le'tn'e ua4er

gcaads 3o rarrrod stg PuE '.Pâsol3 sem ruadres aqr

Jo l{rnoru âqI :sruãruqstund uel Surz'ro1o3 aqr

parnrp ít^rg8pns lnq 'luãdJes eqr qll4 tuatun8

-J3 uE otur Jâ]ue lou PP PoD erojãJeql z8..irel{Ilou pue 'aru.{aqo Íaqr pp,(t1tr1 'rt rrlPtrruor PIP

I put'Puetutuos E tuãql a,u8 rsprp noq1, :Pãre'4as

-uE a eq plnoÀ\ luãdres ãql 'urlr{ pauousanb ptq

poDJI 'srãtegãP poo8 are Peìf,I'l.r âql Pue 'UIEIII^r st luadras eql JoJ :ãsuãJãP stg ãurreaq lnoqll4a

ruadras aqr uodn ãsJno ãqt PãllIPut po9 'ruadras

ãqr qlvú os loN 'Peìleu-lJlls sâ^lãsuãql Pã/üoqs,bqr pun ã^E PuE uepy uodn tuooP âql àrunou

-ord tou PIP eH 'sl PoD sE snolrer3 r''req ol

paruer8 ueâg ã EI{ PFo^ô I{fII{^\ 'uoPred ro3 íe:d

put uolssar8sueJl lãq ssâJuor lou PIP 'Pwqsnq

tu"PV

rãr{ ãìII '<ãqS 'â^g osls os 3lâsrulr{ luoU PââP-sltu slq roJ ãuftlq ãqi ulqs o1 PãIr] IUEPV ry'

0s'uptuo,^ô Pâtearo Sut,req qll,l.r PoD SuSptordar

,oj r.ror"t, pooã.{ltuaredde a'trq rou lg8rur âq leql

os 'ortrudlag E ro3 ruIH PeìsE Peq ruePv IFune^E pãrEãJl rou Peq âH PUE 'slql ÁllfExa uããs

-ãroJ Peq 'sSulqt ilP s.^Àouï oÍ{rlt'Po.D 6/(.'ãr{s lou

puE 'Peeq aql uE noql roJ 'raq paÁago ã^eq lou

tsppor{s noI{J ,'ãerl aqrJo ãLu a're8 aq5, '8uiles

'râq lsâsn3rt noqr ueq^/ú p3arerSun uE noqr PUE'd1aq e se ãar{l olun rol{ a,rt8 1,, :palldar Po) ,.'erupardruar eqs 'âlu o] âlrrrf utlrJolú slql sE uoos

SB lNq .UIS OTUI IIEJ TOU PIP I .âUOIE SE'/Y\ I S" ãUOI

sv iPlrolf\ ãI{r Jo Pro-I o,, :sPJol\\ ãr{r qll^\ JIes-turq pãsnfxâ tng 'uts slq ssãJuor rou PIP âr{ .,i18ãrou NPInor{s noql ããqr PeP{rEurulor IJoeJâIrú ãâJl

ãr{1 Jo uâreã noql lsEH' 'tuq PãìsE PoD uerÌr{\

sr'ulH lsute8e sanuaqdselq Pãrãlln Pue <PoC

pãJapuels urEPV 'rl 3o Sutruadâr uIoU rEJ os rng'rr roJ ssâuã^r8roj aultrg Pã^IerãJ e^Eq PIno'{\ aq

prre 'uls srq3o Surruadarlo lrruntroddo aqr urepy

a,tt8 ot Petue./vr' PoD 'erull ãur?s eql lV z.z.houtuII{ re^o luadras aqr 3o drqsprol aql PUE uaqr

rrlrr{ râ^o PoO Jo drgsprol eql uea'l,rrãg :'ltou

ãzls uãìunJqs slq Pu" uaql ãzls leJnlEuJãdns slq

uãe,/úleg-eltls râtrrroJ sII{ PUE JeltEI slq uãe'/ül

-âq âfuãJeJrP 1s?^ eql UEPV or ãruoqisulrq o1

pãpuãrur ara,la, Íag1 'Sututatu gtrrnr tutu8ard ara'la'

,(inoql lrE eJOqA\,, sPJo/ú 3I{r'PãIuâP aq louuEr 1I

qr3lãsulg Sutcunouue lnor{ll^\ reqroueJo ãsnoq

ãqt Jrluã ol lo^ãu Íor,rel{eq arrlod 3o ãlnr E u?lu

r{fEãl o} ãlrsãp PoD PIP snqJ, ,.iruEPV'noql lr?

erâtl6,, 'PâìsE rng ap1 'asrprrt4 3o arr8 aqr le 8ut

-puets 'lsrlJ ]e saqceordar uJog Pâure5âJ PoO

ç"*ìP\erJvlft nol{] ,\Àou Pue 'PIEUE lou lJãÀ\ noql

ãrulleroJv,, 'patldar PoD ,,'PItryE sE^\ I PUE 'uâP

-:eB aqr uI ã3Io ,,{q1 prcaq L, 'Ples tuEPV uâq'&\

lEqt sE,^À 1I efuãH r/'lsPãl ãq] uI tulq parernbsrp

rou PEL{ 1l IIEJ sll{ eroJãq :PoDJo ãflo^ aql PreãI{eq uãq,l.r rlãJ tuBPV rEãJ ãI{r se'{\ uls sltlJo acuanb

-esuof Jerpouv €/'s[e PaJPunq ãuo or PâfnP-âJ SE./v\ lI PJe1l\Jeus lng 'queo âq] 01 sue eeq

Tun LEcnNns or rHt JEws

As angels had been pr!senr when the doom

was pronounced upon the serpent-for God had

convoked a Sanhedrin ofsevenry-one angels when

He sat in judgment upon him-so the execution

of the decree against him was enrrusted to angels.

They descended from heaven, and chopped off

his hands and feet. His suffering was so grear

that his agonized cries could be heard from one

end of the world to the other.8a

The verdict against Eve also consisted of ten

curses, the effect ofwhich is noticeable to this day in

the physical, spiritual, and social state of woman.85

It was not God Himself who announced her fare

to Eve. The only woman with whom God ever

spoke was Sarah. In the case of Eve, He made

use ofthe services ofan interpreter.s6

Finally, also the punishment of Adam was

tenfold: he lost his celestial clothing-God

stripped it off him; in sorrow he was to earn his -daily bread; the food he ate was ro be turnedfrom good into bad; his children were to wander

from land to land; his body was ro exude sweat;

he was to have an evil inclination; in death his

body was to be a prey of the worms; animals

were to have power over him, in that they could

slay him; his days were to be few and full of

trouble; in the end he was to render account of

all his doings on earth.87

These three sinners were not the only ones

to have punishment dealt out ro rhem. The earth

fared no better, for it had been guilty of various

misdemeanors. In the first place, it had not en-

tirely heeded the command of God given on the

third day, to bring forth "tree of fruit." \ü/hat God

had desired was a tree the wood of which was ro

be as pleasant to the taste as the fruit thereof The

earth, however, produced a tree bearing fruit, the

tree itself not being edible.88 Again, the earth didnot do its whole duty in connecrion with the sin

of Adam. God had appointed the sun and the

earth witnesses to testify against Adam in case

he committed a trespass. The sun, accordingly,

had grown dark the instant Adam became guilry

of disobedience, but the earth, not knowing

how to take notice of Adam's fall, disregarded it

altogether.8e The earth also had to suffer a ten-

fold punishment: independent before, she was

hereafter to wait to be watered by the rain from

above; sometimes the fruits of the earth fail; the

grain she brings forth is stricken with blasting

and mildew; she must produce all sorts of nox-

ious vermin; thenceforth she was to be divided

into valleys and mountains; she must grow bar-

ren trees, bearing no fruit; thorns and thistles

sprout from her; much is sown in the earth, but

little is harvested; in time to come the earth will

have to disclose her blood, and shall no mor!

cover her slain; and, finally, she shall, one day,"wax old like a garment."9o

V4ren Adam heard the words, "Thorns and

thistles shall i t bring forth," concerning the

ground, a sweat broke out on his face, and he

said: "\lhat! Shall I and my cattle eat from the

same manger?" The Lord had mercy upon him,

and spoke, "In view of the sweat of thy face,

thou shalt eat bread."el

The earth is not the only thing created that

was made to sufFer through the sin ofAdam. The

same fate overtook the moon. \7hen the serpent

sèducedAdam and Eve, and exposed their naked-

ness, they wept bifterly, and with them wept the

heavens, and the sun and the stars, and all created

beings and things up to the throne of God. The

very angels and the celestial beings were grieved

by the üansgression of Adam. The moon alone

laughed, wherefore God grew wroth, and ob-

scured her light. Instead of shining steadily like

the sun, all the length of the day, she grows old

quickly, and must be born and reborn, again and

again.e2 The callous conduct of the moon oÊ

fended God, not only by way of contrast with

the compassion of all other creatures, but be-

cause He Himself was full of piry for Adam and

his wife. He made clothes for them out of the

76

86'uIãI{l roJ sâIPog ã18

-ãJf ol âuIIl ou PEI{ PJoT ãlÌ}-sllJlds lEarodrof

.UI (ãJOJãJãT{] .ãJE íET{I PUE (UI ãUTE] q]EqqES 3TI1

eJoJãq Í1uoqs ãPeru ãrã.^^ suoruâP eql 'suotuaP

puE '<PIãU ãql Jo srseâq aql 'salrtdar 'âluel 'ã^ã

'<tutpv:suolleãrr xls qlroJ rg8no-rq r1 únp elqnoP

op or peg lep qrxls eql 'qleqq?S agr Ítp qluã^ãs

ãql uo lssl ol PãPueluI PoD ry.uEqlel^Ol PUE<sPJIq 'ísãqsu '.IirJIJ al{l PuE :srE1s PUE 'uootu 'uns

'qrrnoj ãI{1 :âSIPBJEd PuE 'sqrâI{ 'sããJl 'PrIIì1 ãql

:sla8ue ãql PuE 'EuuâI{ãD 'ìuatueru:5 âql 'Puo

-rãs âqr :rq8q pur 'guËâ 'ue'ttarl 'rsru agr :sSurql

ããrqr qtroJ rq8norq uollerrr jo Áep qreE

/6.,'pe losge aq pqs laqi pue "{eq

srtãÀ'l.rãN slgl

.ro ty,q Áq pe8pní ãq IIEI{S IãErsI uãrPIIqc Ígr os

'parrlosqe pue Íep slql uo ã'n{ íq pa8pní ueãq lsEq

noqr ryuerPllqr Áqr 1o ad&orord ãql âq riel{s

noql, :ttrEPV or alods PoD ãroJãrâI{I 'IJqsIIJo

qluolu ãql Jo ISJIJ ãI{r sPlv\ Íep 1rytua',ra sq1

'uls slq JoJ lueluâuolE uI 'esIPtJBd'-

Jo lno tsef se,lr ãI{ Íep aqr Jo rnoq qrJlà'^Àr âql

I r'rr p.rt :pa8pní sr^\ eq 'qtua'ra1e eql uI :Puetu

-tuof ãqt passa;Ssuerl ãq 'qluel ãqr uI :tulq ol

pãnssl se.^À uapre8 âI{rJo rsPltu ãqr uI ãen el{rJo

rInU ãqt Sunrqrqord Pueurulof euI^IC âql <qlulu

âql uI :âsIPErEd olul Pãl se,&\ uEtu 'qlr{ãIe aql uI

:rÌ olul PãI{rEãJq se./t\ Inos E 'qluã^âs ãqr uI :iqglJ

-dn puels PFoc lI leql os 'atalduoc se''vr adeqs ssal

-Fos ârÌr 'qlxls ãql uI :urìs qrIA tuII{ Pãqioll ãH

'qUU ãI{i uI:uePVPOurroJ âH'qrrno3 ãI{l uI :uEur

3o,(poq elp roJ rsnP eqr paraqrrã ãH 'Prlrll ãqr uI

isla8ue ãql qlr.òÀ losunof ìool ãH 'rnol{ Puorãs

ãql uI :uelu Sutlearc Jo EãPI âr{l Pã^Iãruol PoD

reql uolteãrr3o ítp qrxls eqlJo Jnoq rsJU el{l uI

s?.^íl lI 'srnoq ,4ÀâJ E rng-etulr Jo u?ds JâIJq E rng

aslperedJo sropualds aqr paÍoíua ptq Áaqa

e(,'rÌtJEã uodn auer Pue

'ãsIPErEd Uãl ã^ã PUE tuePv 'ãsãql qll1ü uâPe-I

'ãfueuâ]sns sll{ roj sãPlsag sPães Jo slros IIE PUE

'uorlrtuurr PuE 'snurEIEJ 'PJEu 'uogJes paragre8

ruepv sngl ':a,ftrd rIãI{l PrBãI{ PoD PUE ..'ãsIP

-Ered Jo sa:rds paruars-lãa'lÀs urepy a'rr8 or sn

ru"PV

noql Putturuoc 'Sutlselra'tã olun 3u11,, :a1tds

prrc 'poD ãroJag ãurel qa8ue aç uodnaraql'pro1

eqt ãroJeg pardaoce aq sraÍtrd siq Prrr 'PoD olun

s8urra33o ãurrg or elqt âq rqSnu aq 'oo1 'ãPISlno

tEr{t 'âsIPErEd Jo lno lulq qrl'&\ seflds Pâluers

-rãa \s ã{et o1 uorssttu'lad lseãl l? ultq ruer8 or qa8

-uE ãrlt eroldur pue ult8e dea"tr or ue8aq utpy

'í1qe:orpun Pã^losâr PEi{ PoD reqr 8utao5

'Jã^rroJ ã^II uãql Ppo'/vr ãI{ PUE 'uollf,aunsa:

1o Ítp ãql uo rln{ ãI{r Jo ua'rt8 ag PFo'^^ aq 'aJII

,rrord " PEOI PFo.^a ãtl JI leqr 'rerc' dol{ 'asrtuord

ãql qtl^a'ãPISE Pâurnl se,\\ 'úãJIIJo âeJl arpJo rln{

agr 3o ua,u8 aq or 'laltrd s.uEPV osIV .(ilueu

-8pní aspS e aounouord I PP ro 'ssedsarl E Pâllllu

-ruof leql I ll selN,, 'Sutles 'ãlgtJoxãul sE'{À PJo'I

ãqr rng 'trlPre^ ãrã^es sIH ateãrttru ol PoD uoll

-nad ppor Íaqr pun '<PâilUIryun Putululor aul^

-lC ãqr Uâl pue uaqr uodn Árd loor sla8ut agr

pue 'Ílrarrlq aleorlddns pue daar'r or ut8eg íaq1

'ãsrP"rBdJo 1no uEuro./Yl ãrP Put uEurêql uJnl 01

s1a8ue agl PePuttutuor Pro-I âql 'luãdJes âql PUE

e^ã pue ruepy uodn pacunouold âJuâluãS

ç6'tsEã el{l uI sslPerBdJo lrlutclt aqr uI ePogE sll{

dn a4er or peruulad sE^\ âq PUE rrq uodn PIoq

Ít1 rtqr uaql 01 ãJII Jo eãr1 3 sr ãsL4ÀaìII qlg^Â

'qero1 aç urepy art8 PoD 'ãJIJo ããrl ãI{lJo PEãrs

-uI ,6'Pããu lE rãqloue orur adeqs euo uro5 sã^lâs

-ruãqr uJnt uec sla8ue ãsnErog 'saulu Jo PJo'^as

Suturnl-ra.ta ãqr osIP PelIEl 'urlgnrerll eql Peruloo

-de po3 'ãsrp!ltd ol ã3ueJluã ãql PrEnã oI

(.iauuJo ueds3arrq Ë uâ^ã roJ uIIq uoon PIEI

PuEuItuof el{l e^lãsgo ol ãlqE lou s?1r\ ruePv

rrqr órd E IEI{1ú O,, :PIES âH 'rJrl íaqt ry'lr qll.l.r

Írraru parerfosw eH Ílarrrua pt'tard ot arttsní

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THE LEGENDS oF THE JE\(/S

In the rwilight, between the sixth day and theSabbath, ten creations were brought forth: therainbow invisible until Noah's time; the manna;wãtersprings, whence Israel drew water for histhirst in the desert; the writing upon úe two tablesof stone given at Sinai; the pen with which thewritingwas written; úe two tables themselves; úemouth of Balaamt she-ass; the grave of Moses; thecave in which Moses and Elijah dwelt; and the rodofAaron, with its blossoms and its ripe almonds.sc

71. Yelammedenu in MHG I, 91 and in Yalkut I,744;Lilü<urirol,IV 31b. Compare lootnote 870 on p. 800.

72. BR 19. 8; PR 40, 167a; Jub. 4. 30; Just in Mar-ryr, Dìalogue, B 1 ; Irenaeus, Y, 22.2; Comp. further Charleson Jub., loc. cit., and Theodor on BR B. 2, as well as thesources cited in note 28. Many reasons are given whyAdamdid not die on the day he sinned, as God had threatened.Comp. Symmachus, Jonathan, and Jerome on Gen. 2. 17,as well as Philo, Da M Optí,40 (were it not for Godt 'mercy, he would have died immediately; so also Tân. B. IV,68; Tân. Mass'e 8; comp. also PR, loc. cìt.); De Leg. Aleg.,33; De Profug., 21; Quaestionrs, Gen. l. 16. The viewfound in the last three passages of Philo that the sinneteven when alive, is already regarded as dead, whereas therighteous continue to live also after their death (comp. also\íisdom 1.2 and 16), occurs frequently in rabbinic Hag-gadah; compare footnote 287 on p.628; footnote 54 on p.187, and also Aphraates, 168. The rationalistic explana-tion of the prolonged liFe of the ante-diluvians (accordingto some, their years are to be considered as lunar ones) isonly met with in medieval Jewish literaturei comp., e. g.,Maimonides, Guide of the Perplexed, Il, 47. Burlactantius,Institutiones, 2. I 3, shows that such arremprs are very old.

73. BR 12.6;and 19. B; BaR 13.2; Shir 3.7;PKl,

(comp. Rabbinovícz, ad loc.). See details in notes 22, 137and 37 on Adamt original size, and further Ginzl:erg, Hag-gada bei den Kìrchenu.,30-31. On the different explana-tions of Eìrn nììt (Gen. 3. 8) comp. Aquila, Symmachus,and Theodotion cited byJerome, ad /oc., as well as BR 19.B and ps.-Tertul l ian Gen. 113.

74. PK5,44b; PR 15, 68b; Shir3. 7; BaR I l . 3;Tân.( introduct ion) 156; Shemuel 18,97. Comp. note 113.

75. MHG I, 93 (top) and Târgum Yerushalmi Gen. 3.9. In these sources it is lurúer stated that when Adam wantedto hide himself from God, the latter said to him: "Dostthou want to hide thyself from Me? Can anyone hide him-self that I shall not see him?" (Jer. 23.24). Comp. note 97.

76. Derek Erez R., 3; Yalkut I, 28; 2 Alphabet of R.

^klbâ ) l .

77. BR 19.9; PK 15, 1l9a; Ekú ( introduct ion) 5.This Haggadah endeavors to eliminate the anthropomor-phic expression of Gen. 3. 9, and similar soìutions arefound in Philo, Quaestiones, Gen. 1. 45: De Decalogo,3.17; Justin Martyr, 99; Tertullian, Aduersus Marcionem,2.24; Theophi lus, 2. 26 and 29; Ephraim, l , 23 C:Aphraates, 138. Compare further with footnote 20 on p.107. Another attempt to explain this anthropomorphismis Found in the sources cited in note 75.

78. -lan. B. III, 39: Tân. Tâzria' 9. Adamt wickednesand persistence in sinning are frequently referred to in theHaggadah; comp Sanhedrin 38b, where he is declared tohave been a heretic (Pn; see also Tertullian, Aduersus Mar-cionem,2.2: \Who will hesitate to declare that Adamt greatsin was heresy?), and that he denied God. It is further statedthat, like the wicked sinners Esau and Achan (comp. San-hedrin 44a and Tân. B. I, 127),he removed the mark of cir-cumcision. Here it is presupposed that Adam was createdbearing the sign ofthe covenant, as is explicitly stated in ARN2, 2, and parallel passages (compare lootnote 318 on p.248). As to Adamt wickedness, comp. also BR 19. 12; Tân.B. I, 18; PF.7,26b; BaR 13. 3; Apocalypse of Moses 21.

79. PRE 14 (complete text is only found in MHG I,93). Comp. further PK 17 , I30b; Ekú 3, 39; Aggadat Be-reshit 61, 125, concerningAdam, Jacob, and the people ofIsrael, who instead of being grateful lor the benefits Godhad bestowed upon them, complained about them.

80. BR 17.4;2ARN 8,23.81. Tân. B. I I I ,39; ' [an.Tazr ia '9; MHG I ,93.Zo-

har Hadash Bereshit 24a (3. 1). The quotation from Târ-gum by Sabba, 7a, according to which Gen. 3. 7 should berendered: And they uttered grumbling words, is taken fromZohar Hadash. Yelammedenu in Yalkut I, 47, and Hizkuni,Gen. 3. 16, remark that Eve was punished because she wasstill a part ofAdamt body when God commanded him notto eat of the forbidden lruit and decreed death as a penalty.

82. Tân. B. I I I , 39;Tan.Tâzria' 9; BR20. 2; BaR 19.I 1; Sanhedrin 29a. Philo, too, aftempts to explain why Goddid not afford the serpent the opportuniry to plead his case;comp. Leg. Alleg.,2l. Philo and the Rabbis also explainwhy the serpent was first cursed; comp. Qraestiones, Gen.I .94 ( top); BR20.3; Berakot6la;Tâ'ani t 11b; Si f ra 10.6;MHG I, 94 (top); comp. further ARN 1, 7 (below). TheMidrash (Tân. B. III, 40; Tân. Tazria' 9) lays stress uponthe fact that Godt name is not mentioned in the curse pro-nounced against Adam and Eve, because He did not aÌlowHis name to be associated with evil. On this view whichoccurs in the Haggadah as well as in Philo, compare withfootnote 9 on p. 2, as well as footnote 17 6 on p. 365.

83. 2 ARN 42, l I7. Other sources (PRE 14; MHGI, 96; comp. Ginzberg's note on this point in Ha-ZofehIY,

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THE LEGENDS OF THE JE\íS

of skin', but of light; comp. BR 20. 12, citing R. Meir'sstarement (the explanation given there D)!) ìtD'ì'ÌìD is a laterrationaÌistic addition), and note 69. The view that the gar-ments were made of the skin of Leviathan (Hadar, Da'at,and Hizkuni on Gen., loc. cìt., very likely quoted the samesource) wishes to retain ìì) ("skin") in the biblical text,without losing the "light", since the skin o[Leviathan has ashining lustre; compare with p. 28. The Church FathersIrenaeus, III,23. 5, and Têrtullian, De Pudicitia,9, and DeResurrectione, 7, speak of the celestial garments of Adamand Eve. Origen, Contra Celsum,4. 40 (based very likelyon Phiio, Quaestìones, Gen. 1. 53), remarks: They receivedgarments of skin at the time of the fall; z. s., bodies, sincebefore the fall they were spiritual beings. A similar state-ment is lound inZohar I, 36b, which reads: Belore the fallthey were dressed in "garments of light" (=ììN nìlnl), af-ter the fall in "garments of skin" (=ììy nìlnl), which wereuseful only for the body, not for the soul. A very importantpart is played by Adam and Evet "garments of lighi' in thevarious versions of the Vita Adae; comp. Adamschriften,52-53. Howevet we must not, without any further proof,connect the garments of light with the splendor of the lightwhich shone over Adam belore the fall (comp. note 105).But we shall not go astray if we identifr them with the cú:lestial garments of the pious, lrequently mentioned inpseudepigraphic literature, and in early Christian as well asin kabbalistic writings; comp. Enoch 62. 16;2 Enoch 22.8-10; Ascension oflsaiú 4.16, and the par'ilel passagescited by Charles. See further Zohar II, 1 50, anJ the lengthydiscourse by Vital, Sha'are Kedushal (beginning). But alsothose who assert that Adam and Eve received their gar-ments lrom God after the fall maintain that these clotheswere ofa superior and unusual kind. God created these gar-ments at the milight of the first Friday, hence it belongs tothe primordial creations, on account of which both Adamand his descendants wore them as priestly garments at thetime of the offering of the sacrifices. Furthermore theywere not only ofextraordinary brilliance and splendor, buthad also supernatural qualities; comp. Sifre D., 355; Me-kilta'Wa-Yassa' 5, 5la; Pesahim 54b (top); 2 ARN 37, 95(read tt)n, with respect to ìì}) IìlIìf ); BR 20. 2; Tân. B. I,1 7-l 8 and 33. See further text on pp. 16l, 257 , and 265.Identilying Adam's priestly garments, which he received aÊter the fall, with the germent of light, Abkir has the follow-ing statement (Yalkut I, 34): God made high-priestlygarments for Adam which were like those of the angels; butrvhen he sinned, God took them away from him. In 2 ARN42, 116, it is stated briefly: Adam wore splendid garments,which were removed from him after the commission of thesin. That the garments of Adam and Eve belonged to theprimordial creetions is also asserted in Christian sources;comp. ps.-Justinian, Quaestiones, . . . dd Orthodoxes, YI,1293;Jacol: Sarug, cited by Moses bar Cepha, De Paradiso,

844; comp. fur ther Theodoretus, Gen. 3.27.Thelxtercannot admit that God killed certain animals in order tofurnish Adam and Eve with clothes. The same objection to

the literal interpretation oftty nt:n: is very likely the ba-sis of the statement in Sotah l4a and BR 20.12 that the

garments of Adam and Eve were made of wool, ot accord-ing to others, of l inen.

94. BR 21. 1-9;Philo, De M Opif ' 60. The cheru-bim as a definite group ofangels are already mentioned in

the Book ofEnoch (comp. Enoch 6l ' 10;2 Enoch 19. 6),and are even considered âs the "angels ofdestruction", forwhich reason Enoch 20. 7 mentions them alongside with

the serpents, and in ShR 9. 1 1 they are explicitly describedas such. Later sources (Pa'aneah, Gen. 3. 24 aná Hinnuh,precepr 62) insert Eìr'ÌÌ) instead of n):n tlx9D (Rashi onGen., loc. rlr., employs the lattet more accurate exPres-sion), which is not exactly correct' because the "angels ofdestruction" âre not devils. The statement of Hadar, Gen',loc. cit., that the cherubim have the form ofsteers is perhapsdue to the confusion of Etììr=Etììu) "oxen" with Dt'ttl"devils". However their name is explained in this sourcefrom the Aramaic fì! "he ploughed". This view concern-ing the form ofthe cherubim would be very interesting ifit

should contain a reminiscence of the winged bulls. Comp.Index,.r. z "Cherubirn'.

95. MHG I, 106 (based on two different sources);ER 1 (beginning); trgum Yerushalmi Gen. 3. 24' Comp.also BR 21 (end), and Philo, Quaestiones, Gen. 1 , 57' Onthe flaming sword which is lound in front of paradise,compare with p. 157 (bottom), and the note appertainingto it, as well as Hemat ha-Hemdah 14a,.ln the last passage itis said (based on Sa'adya Gaon's remarks in his Polemicagainst Hiwi,37.3, where 'ìrl)r)iì means the road to Para-dise) that God, after Adam's expulsion from paradise, didnot cause him to forget the way back to paradise; on thecontrary, He always made him look at it, in order that he

should ever bear in mind his transgression, which deprivedhim of his blissful habitation. The author then quotes thefollowing narrative lrom a non-Jewish chronicle' There

was a king in ancient times who wished to ascertain the ex-act situation of paradise. He betook himself to a neighbor-ing district, at the mountain called Lebiah (="lioness?"). At

the top of this mountain one could hear the sound of

swords turning about, which resounded from the other

side of the river. He let some of his men down by means ofpoles, but none ofthem returned. The author, R. Shet b'Yefet, adds thereupon that this story confirms the view oÍthose who take the biblical account of paradise literally.Comp. note 50 concerning the allegorical conception oÍ

the description ofparadise. The sources quoted in the be-

ginning ofthis note belong to the oldest group ofrabbin-ic literature, which makes a serious attempt to give afigurative explanation of the biblical Passâges concerning

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THE LEGENDS OF. THE JE\íS

that of Jub. 3. 2, seq., and (based on it) Tadshe 6, accordingto which the number of creations amounted to twenry-two,corresponding to the number of the letters of the Hebrewalphabet, the number of the books of the Bible (counting

Lamentations es a part ofJeremiú and Ezra-Nehemiah asone), and the generations from Adam to Jacob' On thefirst day the following things were created: The heavens,earth, water, darkness, wind, abyss, and light; on the sec-ond day, the firmament; on the third day, the gathering ofthe waters, grass, trees, and paradise (in view of the doc-trine of the pre-existence of paradise, Tâdshe has springs,instead ofparadise, as the fourth creation ofthe third day);on the fourth day, the sun, the moon, the stars; on the fifthday, the sea-monsters, birds, and worms; on the sixth day'wi ld and domest ic animals, creeping things, and Adam.Comp. the detailed account ofthe creations ofeach day intext on pp. 5-33, and further Tan' Hayye Sarah 3. A Hag-gadah quoted by medieval authors (Pardes 56a; MahzorVitry, 108; Shibbole ha-Lehet,96; Kimha Dabishuna, onthe dirge nly nltN), lrom a Sefer Yezirah (not in ours),endeavors to demonstrate in an elaborate manner why theworld was created in seven days: Each two days of creationform a pair of witnesses on the unity of God, the unique-ness oflsrael, and the singular sanctity ofthe Sabbath. Fur'"thermore, Israel and the Sabbath testiô/ to the uniry ofGod;God and the Sabbath testily to the uniqueness of Israel;God and Israel testif' to the singular sanctiry of the Sab-bath.-The demons, in accordance with their origin, are be-ween angels and men. They have wings like the formetand move about from one end of the earth to the othetand know what will come to pass; but, like the laner, theyeat and drink, propagate their kind, and die. They also havethis much in common with angels that they assume anyform they please, and that they can see man without beingseen by him. See Hagigah 16a; Tan. B. I, 12 (there is a

statement here also concerning the sexual relations betweenmen and demons; compare with p. 114); Berakot 6a; PR 6,24a (the angels can see the demons, but the demons can-not see the angels); 2 ARN 37, 109; Kisse we-Ippodromin,31; PRK (Schonblumt edition, 15b); Ma'aseh Torah, 98(where it is said: They live with one another' like angels'without hatred or enry); Mahzor Vitry,507. The assertionthat demons do not cast a shadow (Gittin 60a, and Yeru-shalmi 6, 4Bb) is very likely connected with the conceptronthat the shadow is that soul which reflects the body (comp.

note 18 on polypsychism), and since demons have no bod-ies, they have no shadows. On the coundess numbers ofdemons, comp. Berakot 6a; Gittin 68a (nDl! i ' lJìD means:this female demon which is mentioned in Eccl. 2. 8, can-not be accurately determined, since there are so many ofthem); Têhillim 91, 398. As to the view lound in pseudepigraphic literature, and prevalent among the Church Fa-

thers (comp. Bousset, Religion,382, seq.), according to which

the demons are the descendants of the fallen angels, from

their union with the daughters of man, nothing but a slight

trace thereof remains in rabbinic literature (comp. Index,

r. a "Angels, the Fallen"). The doctrine connected with this

view concerning the demons as seducers to idolatry and

other transgressions does not occur at all in rabbinic litera-

ture. The view found in Josephus, Bell. Jud., VII, 6 3, as

well as in Philo, Dr Gigant,6-8, and De Sotnn., l ' 133-

136, that demons are the souls of the wicked reapPears

again in the Kabbalah (comp. Zohar III, 70a), where it is

borrowed lrom Christian sources, while it is entirely un-

known to the earlier Rabbis; comp., however, footnote 88 on

p. 164. The mortal nature of the demons is also known to

Eusebius, 206, who quotes Plutarch as his authoriry.99. Abot 5. 9; Meki l ta 'Wa-Yassa' 5, 51a; Si f re D' ,

355; Midrash Tânnaim 219; Pesahim 14a; PRE l9 (comp'

Luna, ad loc.); PRK (Schonblum's edition,40a; Grünhut's

edition, 85); 2 ARN 27,95 Targum Yerushalmi Num' 22'

18; Seder Rabba di-Bereshit 7. No nvo of the sources cited

exactly corresPond with one another in the enumeration of

the things which lie on the boundary-line berween the pri-

mordial things and those developed out of them, comp'

Ginzberg, Hagada bei den Kirchenz. 50. Aknin's assertion'

in his commentary on Abot, loc. cit., that these things were

created in the wilights of the first six days is untenable'Besides the things enumerated in the text, others are also

mentioned: The first pair of tongs (on this point comp'

Tosefta 'Erubin, end, and Hagigú I, end, as well as Adam-

schrifien,54), without which no other instrument could be

made; Moses' stafÊ the Shamir; the garments of Adam and

Eve (comp. note 93); fire (without which no civilization

would have been possible) comp., however, note 104; the

mule (compare with p. 324, on the origin of the mule, and

further text on p. 945); the pillars of fire and of cloud,

which moved before Israel in the wilderness, as well as the

clouds of glory which surrounded rhem (ARN, /ac' rir', it

is thus to be explained according to Târgum Yerushalmi

and Seder Rabba di-Bereshït, loc. cit.); the vessel in which

the manna has been preserved in the holy ofholies; the de-

mons (comp. the preceding note); the ram which Abraham

sacrificed in place of Isaac. Comp. also note 31, according

to which fnlDì lnl in the above-mentioned passages re-

ler perhaps to the use of"writing" and "srylus," and not to

the material which was employed for the tables; see Mah-

zor Vitry, ad loc.;Ftashi on Pesahim' loc. cit.; Responsa of

the Geonim (Harkaryì edition, 11-12); Nahmias, com-

mentary on Abot, lac. cit. See further footnote 258 on p'

618; compare also text onpp.765'836.

8z