This document is posted to help you gain knowledge. Please leave a comment to let me know what you think about it! Share it to your friends and learn new things together.
Transcript
ç.91ç . ç,002
VIHd'I3CVlIHd
ÀJ:II]OS NOIIV]I'ISNd HSI,4NEí EHJ
I
rTlì':ì iì rì
ssauJePlr/N erF ur sãsotrAJ ol uoIlEârJ ãtll tuorc
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name would be withdrawn, and instead of Ish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
L9
u!rlt Jâuoos sãJntetu a:ua8lllarur s,ueru È qJII{.^A or Surp:o:
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
Put <ìunrl âI{1Jo JeleurEIP aq} o1 lEnba ã]u"lslP e
ãsrâ EJt 01 sJEã^{ pâJPunq e^U uElu 3 aïer PFoÀ\
rr rPqr a8nq os sl qrlqlú 'ãJII Jo eerl aI{} ot ãsolf,
euro3 uer a8pay'r.ou13o âart âI{l g8norqr jlasulq
roJ I{rEd B pârrãlr sEI{ or{^\ aq llug 'leurroi er{r
rnoqE ãgpeq e ãunuro3 rârrEl âqr 'a8pa1zrrotr1 jo
ããr1 âI{t Pu? ãJIIJo âãrl el{l Pue}s esIPEr"d uI
6r'I{euqãrÌs âI{r Jo lrol8 âqr uo PããJ PUE
'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-
ulog rueqr PãssnuslP PoD uâq,^A'se1v\ 1I ry'ra eroJ
ã^IT ol ureal Íaqr PuE 'âJII Jo ãaJl ãI{l eãE^BJ o}
ruaqt a3rn Surputrsrapun oppoS JIâr{l }sal 'e^eel
or pEI{.{aqr pur 'luadar 01 PãsnJer íaqr rng 'ruar
-tuad uaag pq Íaqr ,(po;t 'ãsIPEJE4 uI ulslrrãr ol
tuâql PãlrluIrad a,rrg PFol!\ âH 'eJotu u0^â ãuoP
â^Eq ppo,4À all ,n'ruadras âql ruoU paddrrrs urls
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,
7R
6L
sluãrur€ã,, lou ãrã^\ lllEãr ÍãIÌr IEIìl PUe '.llEJ ãq] ârojãq PoìÍq a,tE put ulePv ol ua,tl8 arar't'?z: 'rol ''uà!) ul Pãuolluãustuarurt8 ãqr 1úqr uIÈlulelu sâJJnos lâPÌo ãqr "!{ãI^ lãlel slql
-uIs ããrql ã1ï1 Jo iÌf,úâ ;o1 salrleuad ãuIu ãl€lãrunuã (Z€-
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
8o
r8
sr suorlBãrf lerProlütrd Jo uollúrurssBll rãrìlouv' gLBl' 9,àd :(,t\oìãq 'druol :61='..131seru,, gLNJo ã^IlE^IrâP sE lo'slã8ul snolllãqâr ãqr qtl1ú Pãssúlr íllEuISIro ãrã.rt\ suoIrIãPãsãqr 'Íl8urProrfs PuE ..<Pãllãqãr ãI{,, tltu Jo ã^ÍlE^IreP Úse rãqlrã paureldxa ãg ltl'u Pue <âlãlÌ PunoJ lluo sI suoluãPãqt roj ãrseu e se úLtNco) 6 'I I ug :z I 'I 'g 'u?I '86
q)ouã :âtuot ot PÌro,t\ aqt ut snotd aqr ro3 pa'r:asa:d st :-1t1
Jo ããrr ãr{I '91 'ua{uqtnaoptrul tuúPVJo ìoog uEluãIrr+'t, 'çz eepv er!:67-Lz sãsol^l Jo asdlpcody '96
'gç-çç 'nuzt?tt;1 uzp PQ rpafrag'Bnqz-ur3 rãr{urydruo3 'ç1 'ZI 'seul4wtsul 'snllu?llÚ'I u:puno3 oslt sÍ euuãtÌã3 roJ sPuers Plo.^\s Surueg àqr leql f ;'€ 'uãO lrupl{snrã^ runã:ea uI Puno1 .{\ãI^ ãLlI 'ãsIPErPc
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