בְּרֵאשִׁית, רַב הַמְנוּנָא סָבָא אָמַר, אַשְׁכְּחָן אַתְוָון בְּהִפּוּכָא. בֵּי"ת בְּקַדְמִיתָא וּלְבָתַר. ב' בְּקַדְמִיתָא הַיְינוּ בְּרֵאשִׁית. בָּרָא לְבָתַר. אל"ף בְּקַדְמִיתָא וּלְבָתַר. אל"ף בְּקַדְמִיתָא הַיְינוּ אֱלֹהִים. אֶת לְבָתָר. אֶלָּא כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עָלְמָא, כָּל אָתְוָון הֲווּ סְתִימִין, וּתְרֵין אַלְפִין שְׁנִין עַד דְּלָא בְּרָא עָלְמָא הֲוָה מִסְתַּכֵּל קוּדְשָׁא בְּרִיךְ הוּא וְאִשְׁתַּעְשַׁע בְּהוּ. IN THE BEGINNING. Rab Hamnuna the Venerable said: ‘We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara-“in-the-beginning He-created”-commencing with beth, whereas the two words following, Elohim eth-“God the”-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them.

כַּד בְּעָא לְמִבְרֵי עָלְמָא, אָתוּ (מקץ ר"ד א', ויגש ר"ה ב) כָּל אַתְוָון קַמֵּיהּ מִסּוֹפָא אֲרֵישַׁיְיהוּ. שָׁרִיאַת אָת ת לְמֵיעַל בְּרִישָׁא, אָמְרָה, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא חוֹתְמָא דְגוּשְׁפַּנְקָא דִילָךְ אֱמֶ"ת, וְאַתְּ אִתְקְרִיאַת אֱמֶ"ת, יָאוֹת לְמַלְכָּא (אמת) לְמִשְׁרֵי בְּאוֹת אֱמֶ"ת וּלְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, יָאוֹת אַנְתְּ וְזַכָּאָה אַנְתְּ, אֶלָּא לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא, הוֹאִיל וְאַנְתְּ זַמִּינָא לְמֶהֱוֵי רָשִׁים עַל מִצְחִין דְּגוּבְרִין מְהֵימְנִין דְּקִיְּימוּ אוֹרַיְתָא מֵאל"ף וְעַד תי"ו, וּבִרְשִׁימוּ דִילָךְ יְמוּתוּן. וְעוֹד דְּאַנְתְּ חוֹתָמָא דְמָוֶת. הוֹאִיל וְאַנְתְּ כָּךְ, לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. מִיָּד נָפְקַת. When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (vide Ezek. 9, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.

עָאלַת אָת ש קַמֵּיהּ, אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרֵי שְׁמָךְ שַׁדַּ"י, וְיָאוֹת לְמִבְרֵי עָלְמָא בִּשְׁמָא קַדִּישָׁא. אָמַר לָהּ, יָאוֹת אַנְתְּ, וְטַב אַנְתְּ וּקְשׁוֹט אַנְתְּ, אֲבָל הוֹאִיל וְאָתְוָון דְּזִיּוּפָא נָטְלִין לָךְ לְמֶהֱוֵי עִמְּהוֹן, לָא בָעֵינָא לְמִבְרֵי בָּךְ עָלְמָא, דִּבְגִין דְּלָא יִתְקַיַּים שִׁקְרָא, אֶלָּא אִי יִטְלוּן לָךְ ק"ר The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDaI (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou formest part of the group of letters expressing forgery, ShekeR (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company.

מִכָּאן מָאן דְּבָעֵי לְמֵימַר שִׁקְרָא (ויקהל רט"ו ב) יִטּוֹל יְסוֹדָא דִקְשׁוֹט בְּקַדְמִיתָא וּלְבָתַר יוֹקִים לֵיהּ שִׁקְרָא, דְּהָא אָת אָת קְשׁוֹט אִיהוּ, אָת קְשׁוֹט דַּאֲבָהָתָן דְּאִתְיַיחֲדוּ בַהּ. ק"ר (פקודי רס"ד א', תרומה קמ"ח ב) אָתְוָון דְּאִתְחֲזִיאוּ עַל סִטְרָא בִישָׁא אִנּוּן וּבְגִין לְאִתְקַיָּימָא נָטְלֵי אָת ש בְּגַוַּוייהוּ וַהֲוֵי קֶשֶׁר. כֵּיוָן דְּחָמַאת הָכִי נָפְקַת מִקַּמֵּיהּ. (Hence it is that a lie, to obtain credence, must always commence with something true. For the shin is a letter of truth, that letter by which the Patriarchs communed with God; but koph and resh are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.

עָאלַת אָת צ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא (ס"א דבי) בִּי חֲתִימִין צַדִּיקִים, וְאַנְתְּ דְּאִתְקְרִיאַת צַדִּיק, בִּי רָשִׁים דִּכְתִיב, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ צְדָקוֹת אָהֵב, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ צַדִּי, צַדִּיק אַנְתְּ, וְצַדִּיק אַנְתְּ אִתְקְרִיאַת, אֲבָל אַנְתְּ צָרִיךְ לְמֶהוֵי טְמִירָא, לֵית אַנְתְּ צָרִיךְ לְאִתְגַּלְּיָא כָּל כָּךְ בְּגִין דְּלָא לְמֵיהַב פִּתְחוֹן פֶּה לְעָלְמָא. מַאי טַעְמָא נ אִיהִי, אַתְיָא י' דִּשְׁמָא דִבְרִית קַדִּישָׁא וְרָכִיב עֲלָהּ (ואתאחד) (ואתאחיד) בַּהֲדָהּ. וְרָזָא דָא כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם הָרִאשׁוֹן דוּ פַּרְצוּפִין בְּרָאוֹ. וּבְגִין כָּךְ אַנְפּוֹי דְּיוּ"ד מְהַדַּר לַאֲחוֹרָא כְּגַוְונָא דָא [חסר ציור] וְלָא אִתְהַדְּרוּ אַנִפִּין בְּאַנְפִּין כְּגַוְונָא דָא [חסר ציור], אִסְתַּכַּל לְעֵילָא כְּגַוְונָא דָא [חסר ציור], אִסְתַּכָּלַת לְתַתָּא כְּגַוְונָא דָא [חסר ציור], אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא (תוב) (תו), דְּאֲנָא זַמִּין לְנַסְרָא לָךְ וּלְמֶעְבַּד לָךְ אַפִּין בְּאַפִּין אֲבָל בְּאַתְרָא אָחֳרָא תִּסְתַּלַּק. נָפְקַת מִקַּמֵיהּ וְאֲזָלַת. Enters the Zade and says: O Lord of the world, may it please Thee to create with me the world, inasmuch as I am the sign of the righteous (Zadikim) and of Thyself who art called righteous, as it is written, “For the Lord is righteous, he loveth righteousness” (Ps. 11, 7), and hence it is meet to create the world with me. The Lord made answer: O Zade, thou art Zade, and thou signifiest righteousness, but thou must be concealed, thou mayest not come out in the open so much lest thou givest the world cause for offence. For thou consistest of the letter nun surmounted by the letter yod (representing together the male and the female principles). And this is the mystery of the creation of the first man, who was created with two faces (male and female combined). In the same way the nun and the yod in the zade are turned back to back and not face to face, whether the zade is upright or turned downwards. The Holy One, blessed be He, said to her further, I will in time divide thee in two, so as to appear face to face, but thou wilt go up in another place. She then departed.

עָאלַת אָת פ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּהָא פּוּרְקָנָא דְּאַנְתְּ זַמִּין לְמֶעְבַּד בְּעָלְמָא בִּי רְשִׁים, וְדָא הוּא פְּדוּת. וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ יָאוֹת אַנְתְּ, אֲבָל בָּךְ אִתְרְשִׁים פֶּשַׁע בִּטְמִירוּ, כְּגַוְונָא דְּחִיוְיָא דְּמָחֵי וְאָעִיל רֵישֵׁיהּ בֵּין גּוּפֵיהּ, הָכִי מַאן דְּחָב כָּפִיף רֵישֵׁיהּ וְאַפִּיק יְדוֹי. וְכֵן ע עָוֹן, אַף עַל גַּב דְּאָמְרָה דְּאִית בֵּיה עֲנָוָה, אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, לָא אִיבְרֵי בָךְ עָלְמָא. נָפְקַת מִקַּמֵּיהּ. The letter Pe presented herself and pleaded thus: May it please Thee, O Lord of the world, to create through me the world, seeing that I signify redemption and deliverance (Purkana, Peduth), which Thou art to vouchsafe to the world. It is, hence, meet that through me the world be created. The Lord answered: Thou art worthy, but thou representest transgression (Pesha), and moreover thou art shapen like the serpent, who had his head curled up within his body, symbolic of the guilty man who bends his head and extends his hand. The letter ‘Ayin was likewise refused as standing for iniquity (‘Awon), despite her plea that she represents humility. (‘Anavah).

עָאלַת אָת נ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי כְּתִיב נוֹרָא תְהִלּוֹת וּתְהִלָּה דְּצַדִּיקִים נָאוָה תְהִלָּה. אָמַר לָהּ, נוּ"ן תּוּב לְאַתְרָךְ, דְּהָא בְגִינָךְ תָּבַת סַמֶ"ךְ לְאַתְרָהּ וְהֲוֵי סָמִיךְ עֲלָהּ. מִיָּד תָּבַת לְאַתְרָהּ וְנָפְקַת מִקַּמֵּיהּ. The Nun entered and pleaded her merits as being the initial letter in “Fearful (Nora) in praises” (Ex. 15, 11), as well as in “Comely (Nawa) is praise for the righteous” (Ps. 33, 1). The Lord said: O Nun, return to thy place, for it is for thy sake (as representing the falling, Nofelim) that the Samekh returned to her place. Remain, therefore, under her support. The Nun immediately returned to her place.

עָאלַת אָת מ אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרִיאַת מֶלֶךְ. אָמַר לָהּ הָכִי הוּא וַדַּאי, אֲבָל לָא אִבְרֵי בָּךְ עָלְמָא בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְמֶלֶךְ תּוּב לְאַתְרָךְ, אַנְתְּ וְ-ל וְ-ך דְּהָא לָא יָאוֹת לְעָלְמָא לְמֵיקַם בְּלָא מֶלֶךְ. The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King).

בְּהַהִיא שַׁעֲתָא נָחֲתָא כ מִן קֳדָמוֹהִי אָת מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַעְזְעַת וְאָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא כְּבוֹדָךְ. וְכַד נָחֲתַת כ מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַּעְזְעוּ מָאתָן (ח ב') אֶלֶף עָלְמִין וְאִזְדַּעְזַע כֻּרְסְיָיא וְכֻלְהוּ עָלְמִין אִזְדַּעְזָעוּ לְמִנְפַּל. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא כָ"ף כָ"ף, מָה אַתְּ עָבִיד הָכָא, דְּלָא אִבְרֵי בָּךְ עָלְמָא. תּוּב לְאַתְרָךְ דְּהָא בָּךְ כְּלָיָה (ישעיהו י׳:כ״ג) כָּלָה וְנֶחרָצָה אִשְׁתְּמַע, תּוּב לְכָרְסְיָיךְ וְהֲוֵי תַמָּן. בְּהַהִיא שַׁעֲתָא נָפְקַת מִקַּמֵּיהּ וְתָבַת לְדוּכְתָּהּ. At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.

עָאְלַת אָת י אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא שֵׁירוּתָא דִשְׁמָא קַדִּישָׁא וְיָאוֹת לָךְ לְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ, דַּי לָךְ דְּאַנְתְּ חָקִיק בִּי, וְאַנְתְּ רָשִׁים בִּי, וְכָל רְעוּתָא דִילִי בָּךְ סָלִיק, לֵית אַנְתְּ יָאוֹת לְאִתְעַקָּרָא מִן שְׁמִי. The letter Yod then presented herself and said: May it please Thee, O Lord, to vouchsafe me first place in the creation of the world, since I stand first in the Sacred Name. The Lord said to her: It is sufficient for thee that thou art engraven and marked in Myself and that thou art the channel of My will; thou must not be removed from My Name.

עָאלַת אָת ט (תרומה קנ"ב ע"א) אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאַנְתְּ בִּי אִתְקְרִיאַת טוֹב וְיָשָׁר. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּהָא טוּבָךְ סָתִים בְּגַוָּוךְ, וְצָפוּן בְּגַוָּוךְ, הֲדָא הוּא דִכְתִיב, (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ הוֹאִיל וְגָנִיז בְּגַוָּוךְ לֵית בֵּיהּ חוּלָקָא לְעָלְמָא דָא דְּאֲנָא בָּעֵי לְמִבְרֵי, אֶלָּא בְּעָלְמָא (שמות קנ"ב א) דְּאֲתֵי. וְתוּ דְּעַל דְּטוּבָךְ גָּנִיז בְּגַוָּוךְ יִטְבְּעוּן תַּרְעֵי דְהֵיכָלָא. הֲדָא הוּא דִכְתִיב, (איכה ב׳:ט׳) טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. וְתוּ דְח לְקִבְלָךְ וְכַד תִּתְחַבְּרוּן כְּחֲדָא הָא ח"ט, וְעַל דָּא אָתְוָון אִלֵּין לָא רְשִׁימִין בְּשִׁבְטִין קַדִּישִׁין. מִיָּד נָפְקַת מִקַּמֵּיהּ. The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thyself, as it is written, “O how abundant is thy goodness which thou hast laid up for them that fear thee” (Ps. 31, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, “Sunk (Tabe’u) in the ground are her gates” (Lam. 2, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately.

עָאלַת ז אָת אָמְרָה קַּמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי נָטְרִין בְּנָיךְ שַׁבָּת דִּכְתִיב, (שמות כ׳:ח׳) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּאַנְתְּ אִית בָּךְ קְרָבָא וְחַרְבָּא דְּשִׁנְנָא וְרוֹמָחָא דִקְרָבָא כְּגַוְונָא דְנוּן. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, “Remember (Zakhor) the day of the Sabbath to keep it holy” (Ex. 20, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence.

עָאלַת אָת ו אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא אָת מִשְּׁמָךְ. אָמַר לָהּ וָאו אַנְתְּ וְ דַי לְכוֹן דְּאַתּוּן אָתְוָון דִּשְׁמִי דְּאַתּוּן בְּרָזָא דִשְׁמִי וְחֲקִיקִין וּגְלִיפִין בִּשְׁמִי וְלָא אִבְרֵי בָּכוּ עַלְמָא. The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as He’, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world.

עָאלַת אָת ד וְאָת ג אָמְרוּ אוּף הָכִי, אָמַר אוּף לוֹן דַּי לְכוֹן לְמֶהוֵי דָּא עִם דָּא דְּהָא מִסְכְּנִין לָא יִתְבַּטְּלוּן מִן עָלְמָא וּצְרִיכִין לִגְמוֹל עִמְּהוֹן טִיבוּ. דָּלֶ"ת אִיהוּ מִסְכְּנָא, גִימְ"ל גְּמוֹל לָהּ טִיבוּ, לָא תִתְפָּרְשׁוּן דָּא מִן דָּא וְדַי לְכוֹן לְמֵיזַן דָּא לְדֵין. Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply, saying: It should suffice you to remain side by side together, since “the poor will not cease from the land” (Deut. 15, 11), who will thus need benevolence. For the Daleth signifies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other.

עָאלַת אָת ב אָמְרָה לֵיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי מְבָרְכָאן לָךְ לְעֵילָא וְתַתָּא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, הָא וַדַּאי בָּךְ אִבְרֵי עָלְמָא וְאַתְּ תְּהֵא שֵׁירוּתָא לְמִבְרֵי עָלְמָא. The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since I represent the benedictions (Berakhoth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world.

קָיְימָא אָת א לָא עָאלַת. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא אָלֶ"ף אָלֶ"ף לָמָּה לֵית אַנְתְּ עָאלַת קַמָּאי כִּשְׁאָר כָּל אָתְוָון. אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא בְּגִין דַּחֲמֵינָא דְכָל אָתְוָון נָפְקוּ מִן קַמָּךְ בְּלָא תוֹעַלְתָּא מָה אֲנָא אַעֲבִיד תַּמָּן. וְתוּ דְּהָא יְהִיבְתָּא לְאָת בֵּי"ת נְבַזְבְּזָא רַבְרְבָא דָא, וְלָא יָאוֹת לְמַלְכָּא עִלָּאָה לְאַעֲבָרָא נְבַזְבְּזָא דְּיָהַב לְעַבְדוֹ וּלְמֵיהַב לְאָחֲרָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא אָלֶ"ף אָלֶ"ף אַף עַל גַּב דְּאָת בֵי"ת בַּהּ אִבְרֵי עָלְמָא, אַתְּ תְּהֵא רֵישׁ לְכָל אָתְוָון, לֵית בִּי יִחוּדָא אֶלָּא בָּךְ. בָּךְ יִשְׁרוּן כָּל חוּשְׁבָּנִין וְכָל עוֹבָדֵי דְעָלְמָא, וְכָל יִחוּדָא לָא הֲוֵי אֶלָּא בְּאָת אָלֶ"ף. The letter Aleph remained in her place without presenting herself. Said the Holy One, blessed be His name: Aleph, Aleph, wherefore comest thou not before Me like the rest of the letters? She answered: Because I saw all the other letters leaving Thy presence without any success. What, then, could I achieve there? And further, since Thou hast already bestowed on the letter Beth this great gift, it is not meet for the Supreme King to take away the gift which He has made to His servant and give it to another. The Lord said to her: Aleph, Aleph, although I will begin the creation of the world with the beth, thou wilt remain the first of the letters. My unity shall not be expressed except through thee, on thee shall be based all calculations and operations of the world, and unity shall not be expressed save by the letter Aleph.

וְעֲבַד קוּדְשָׁא בְּרִיךְ הוּא אָתְוָון עִלָּאִין רַבְרְבָן, וְאָתְוָון תַּתָּאִין זְעִירִין. וּבְגִין כָּךְ בֵּי"ת בֵּי"ת בְּרֵאשִׁית בָּרָא. אָלֶ"ף אָלֶ"ף אֱלהִים אֶת. אָתְוָון מִלְּעֵילָא וְאָתְוָון מִתַּתָּא, וְכֻלְהוּ כְּחֲדָא הֲווּ מֵעָלְמָא עִלָּאָה וּמֵעָלְמָא תַּתָּאָה. Then the Holy One, blessed be His name, made higher-world letters of a large pattern and lower-world letters of a small pattern. It is therefore that we have here two words beginning with beth (Bereshith bara) and then two words beginning with aleph (Elohim eth). They represent the higher-world letters and the lower-world letters, which two operate, above and below, together and as one.’

בְּרֵאשִׁית, רַב הַמְנוּנָא סָבָא אָמַר, אַשְׁכְּחָן אַתְוָון בְּהִפּוּכָא. בֵּי"ת בְּקַדְמִיתָא וּלְבָתַר. ב' בְּקַדְמִיתָא הַיְינוּ בְּרֵאשִׁית. בָּרָא לְבָתַר. אל"ף בְּקַדְמִיתָא וּלְבָתַר. אל"ף בְּקַדְמִיתָא הַיְינוּ אֱלֹהִים. אֶת לְבָתָר. אֶלָּא כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עָלְמָא, כָּל אָתְוָון הֲווּ סְתִימִין, וּתְרֵין אַלְפִין שְׁנִין עַד דְּלָא בְּרָא עָלְמָא הֲוָה מִסְתַּכֵּל קוּדְשָׁא בְּרִיךְ הוּא וְאִשְׁתַּעְשַׁע בְּהוּ. IN THE BEGINNING. Rab Hamnuna the Venerable said: ‘We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara-“in-the-beginning He-created”-commencing with beth, whereas the two words following, Elohim eth-“God the”-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them.

כַּד בְּעָא לְמִבְרֵי עָלְמָא, אָתוּ (מקץ ר"ד א', ויגש ר"ה ב) כָּל אַתְוָון קַמֵּיהּ מִסּוֹפָא אֲרֵישַׁיְיהוּ. שָׁרִיאַת אָת ת לְמֵיעַל בְּרִישָׁא, אָמְרָה, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא חוֹתְמָא דְגוּשְׁפַּנְקָא דִילָךְ אֱמֶ"ת, וְאַתְּ אִתְקְרִיאַת אֱמֶ"ת, יָאוֹת לְמַלְכָּא (אמת) לְמִשְׁרֵי בְּאוֹת אֱמֶ"ת וּלְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, יָאוֹת אַנְתְּ וְזַכָּאָה אַנְתְּ, אֶלָּא לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא, הוֹאִיל וְאַנְתְּ זַמִּינָא לְמֶהֱוֵי רָשִׁים עַל מִצְחִין דְּגוּבְרִין מְהֵימְנִין דְּקִיְּימוּ אוֹרַיְתָא מֵאל"ף וְעַד תי"ו, וּבִרְשִׁימוּ דִילָךְ יְמוּתוּן. וְעוֹד דְּאַנְתְּ חוֹתָמָא דְמָוֶת. הוֹאִיל וְאַנְתְּ כָּךְ, לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. מִיָּד נָפְקַת. When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (vide Ezek. 9, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.

עָאלַת אָת ש קַמֵּיהּ, אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרֵי שְׁמָךְ שַׁדַּ"י, וְיָאוֹת לְמִבְרֵי עָלְמָא בִּשְׁמָא קַדִּישָׁא. אָמַר לָהּ, יָאוֹת אַנְתְּ, וְטַב אַנְתְּ וּקְשׁוֹט אַנְתְּ, אֲבָל הוֹאִיל וְאָתְוָון דְּזִיּוּפָא נָטְלִין לָךְ לְמֶהֱוֵי עִמְּהוֹן, לָא בָעֵינָא לְמִבְרֵי בָּךְ עָלְמָא, דִּבְגִין דְּלָא יִתְקַיַּים שִׁקְרָא, אֶלָּא אִי יִטְלוּן לָךְ ק"ר The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDaI (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou formest part of the group of letters expressing forgery, ShekeR (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company.

מִכָּאן מָאן דְּבָעֵי לְמֵימַר שִׁקְרָא (ויקהל רט"ו ב) יִטּוֹל יְסוֹדָא דִקְשׁוֹט בְּקַדְמִיתָא וּלְבָתַר יוֹקִים לֵיהּ שִׁקְרָא, דְּהָא אָת אָת קְשׁוֹט אִיהוּ, אָת קְשׁוֹט דַּאֲבָהָתָן דְּאִתְיַיחֲדוּ בַהּ. ק"ר (פקודי רס"ד א', תרומה קמ"ח ב) אָתְוָון דְּאִתְחֲזִיאוּ עַל סִטְרָא בִישָׁא אִנּוּן וּבְגִין לְאִתְקַיָּימָא נָטְלֵי אָת ש בְּגַוַּוייהוּ וַהֲוֵי קֶשֶׁר. כֵּיוָן דְּחָמַאת הָכִי נָפְקַת מִקַּמֵּיהּ. (Hence it is that a lie, to obtain credence, must always commence with something true. For the shin is a letter of truth, that letter by which the Patriarchs communed with God; but koph and resh are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.

עָאלַת אָת צ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא (ס"א דבי) בִּי חֲתִימִין צַדִּיקִים, וְאַנְתְּ דְּאִתְקְרִיאַת צַדִּיק, בִּי רָשִׁים דִּכְתִיב, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ צְדָקוֹת אָהֵב, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ צַדִּי, צַדִּיק אַנְתְּ, וְצַדִּיק אַנְתְּ אִתְקְרִיאַת, אֲבָל אַנְתְּ צָרִיךְ לְמֶהוֵי טְמִירָא, לֵית אַנְתְּ צָרִיךְ לְאִתְגַּלְּיָא כָּל כָּךְ בְּגִין דְּלָא לְמֵיהַב פִּתְחוֹן פֶּה לְעָלְמָא. מַאי טַעְמָא נ אִיהִי, אַתְיָא י' דִּשְׁמָא דִבְרִית קַדִּישָׁא וְרָכִיב עֲלָהּ (ואתאחד) (ואתאחיד) בַּהֲדָהּ. וְרָזָא דָא כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם הָרִאשׁוֹן דוּ פַּרְצוּפִין בְּרָאוֹ. וּבְגִין כָּךְ אַנְפּוֹי דְּיוּ"ד מְהַדַּר לַאֲחוֹרָא כְּגַוְונָא דָא [חסר ציור] וְלָא אִתְהַדְּרוּ אַנִפִּין בְּאַנְפִּין כְּגַוְונָא דָא [חסר ציור], אִסְתַּכַּל לְעֵילָא כְּגַוְונָא דָא [חסר ציור], אִסְתַּכָּלַת לְתַתָּא כְּגַוְונָא דָא [חסר ציור], אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא (תוב) (תו), דְּאֲנָא זַמִּין לְנַסְרָא לָךְ וּלְמֶעְבַּד לָךְ אַפִּין בְּאַפִּין אֲבָל בְּאַתְרָא אָחֳרָא תִּסְתַּלַּק. נָפְקַת מִקַּמֵיהּ וְאֲזָלַת. Enters the Zade and says: O Lord of the world, may it please Thee to create with me the world, inasmuch as I am the sign of the righteous (Zadikim) and of Thyself who art called righteous, as it is written, “For the Lord is righteous, he loveth righteousness” (Ps. 11, 7), and hence it is meet to create the world with me. The Lord made answer: O Zade, thou art Zade, and thou signifiest righteousness, but thou must be concealed, thou mayest not come out in the open so much lest thou givest the world cause for offence. For thou consistest of the letter nun surmounted by the letter yod (representing together the male and the female principles). And this is the mystery of the creation of the first man, who was created with two faces (male and female combined). In the same way the nun and the yod in the zade are turned back to back and not face to face, whether the zade is upright or turned downwards. The Holy One, blessed be He, said to her further, I will in time divide thee in two, so as to appear face to face, but thou wilt go up in another place. She then departed.

עָאלַת אָת פ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּהָא פּוּרְקָנָא דְּאַנְתְּ זַמִּין לְמֶעְבַּד בְּעָלְמָא בִּי רְשִׁים, וְדָא הוּא פְּדוּת. וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ יָאוֹת אַנְתְּ, אֲבָל בָּךְ אִתְרְשִׁים פֶּשַׁע בִּטְמִירוּ, כְּגַוְונָא דְּחִיוְיָא דְּמָחֵי וְאָעִיל רֵישֵׁיהּ בֵּין גּוּפֵיהּ, הָכִי מַאן דְּחָב כָּפִיף רֵישֵׁיהּ וְאַפִּיק יְדוֹי. וְכֵן ע עָוֹן, אַף עַל גַּב דְּאָמְרָה דְּאִית בֵּיה עֲנָוָה, אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, לָא אִיבְרֵי בָךְ עָלְמָא. נָפְקַת מִקַּמֵּיהּ. The letter Pe presented herself and pleaded thus: May it please Thee, O Lord of the world, to create through me the world, seeing that I signify redemption and deliverance (Purkana, Peduth), which Thou art to vouchsafe to the world. It is, hence, meet that through me the world be created. The Lord answered: Thou art worthy, but thou representest transgression (Pesha), and moreover thou art shapen like the serpent, who had his head curled up within his body, symbolic of the guilty man who bends his head and extends his hand. The letter ‘Ayin was likewise refused as standing for iniquity (‘Awon), despite her plea that she represents humility. (‘Anavah).

עָאלַת אָת ס אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאִית בִּי סְמִיכָא לַנֹפְלִין דִּכְתִיב, (תהילים קמ״ה:י״ד) סוֹמֵךְ יְיָ לְכָל הַנּוֹפְלִים. אָמַר לָהּ, עַל דָּא אַנְתְּ צָרִיךְ לְאַתְרָךְ וְלָא תָזוּז מִנֵּיהּ, אִי אַתְּ נָפִיק מֵאַתְרָךְ מַה תְּהֵא עֲלַיְיהוּ (ו' ע"א) דְּאִנּוּן נְפִילִין הוֹאִיל וְאִנּוּן סְמִיכִין עֲלָךְ. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Samekh appeared and said: O Lord of the world, may it please Thee to create through me the world, inasmuch as I represent upholding (Semikah) of the fallen, as it is written, “The Lord upholdeth all that fall” (Ps. 145, 14). The Lord answered her: This is just the reason why thou shouldst remain in thy place, for shouldst thou leave it, what will be the fate of the fallen, seeing that they are upheld by thee? She immediately departed.

עָאלַת אָת נ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי כְּתִיב נוֹרָא תְהִלּוֹת וּתְהִלָּה דְּצַדִּיקִים נָאוָה תְהִלָּה. אָמַר לָהּ, נוּ"ן תּוּב לְאַתְרָךְ, דְּהָא בְגִינָךְ תָּבַת סַמֶ"ךְ לְאַתְרָהּ וְהֲוֵי סָמִיךְ עֲלָהּ. מִיָּד תָּבַת לְאַתְרָהּ וְנָפְקַת מִקַּמֵּיהּ. The Nun entered and pleaded her merits as being the initial letter in “Fearful (Nora) in praises” (Ex. 15, 11), as well as in “Comely (Nawa) is praise for the righteous” (Ps. 33, 1). The Lord said: O Nun, return to thy place, for it is for thy sake (as representing the falling, Nofelim) that the Samekh returned to her place. Remain, therefore, under her support. The Nun immediately returned to her place.

עָאלַת אָת מ אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרִיאַת מֶלֶךְ. אָמַר לָהּ הָכִי הוּא וַדַּאי, אֲבָל לָא אִבְרֵי בָּךְ עָלְמָא בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְמֶלֶךְ תּוּב לְאַתְרָךְ, אַנְתְּ וְ-ל וְ-ך דְּהָא לָא יָאוֹת לְעָלְמָא לְמֵיקַם בְּלָא מֶלֶךְ. The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King).

בְּהַהִיא שַׁעֲתָא נָחֲתָא כ מִן קֳדָמוֹהִי אָת מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַעְזְעַת וְאָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא כְּבוֹדָךְ. וְכַד נָחֲתַת כ מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַּעְזְעוּ מָאתָן (ח ב') אֶלֶף עָלְמִין וְאִזְדַּעְזַע כֻּרְסְיָיא וְכֻלְהוּ עָלְמִין אִזְדַּעְזָעוּ לְמִנְפַּל. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא כָ"ף כָ"ף, מָה אַתְּ עָבִיד הָכָא, דְּלָא אִבְרֵי בָּךְ עָלְמָא. תּוּב לְאַתְרָךְ דְּהָא בָּךְ כְּלָיָה (ישעיהו י׳:כ״ג) כָּלָה וְנֶחרָצָה אִשְׁתְּמַע, תּוּב לְכָרְסְיָיךְ וְהֲוֵי תַמָּן. בְּהַהִיא שַׁעֲתָא נָפְקַת מִקַּמֵּיהּ וְתָבַת לְדוּכְתָּהּ. At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.

עָאְלַת אָת י אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא שֵׁירוּתָא דִשְׁמָא קַדִּישָׁא וְיָאוֹת לָךְ לְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ, דַּי לָךְ דְּאַנְתְּ חָקִיק בִּי, וְאַנְתְּ רָשִׁים בִּי, וְכָל רְעוּתָא דִילִי בָּךְ סָלִיק, לֵית אַנְתְּ יָאוֹת לְאִתְעַקָּרָא מִן שְׁמִי. The letter Yod then presented herself and said: May it please Thee, O Lord, to vouchsafe me first place in the creation of the world, since I stand first in the Sacred Name. The Lord said to her: It is sufficient for thee that thou art engraven and marked in Myself and that thou art the channel of My will; thou must not be removed from My Name.

עָאלַת אָת ט (תרומה קנ"ב ע"א) אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאַנְתְּ בִּי אִתְקְרִיאַת טוֹב וְיָשָׁר. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּהָא טוּבָךְ סָתִים בְּגַוָּוךְ, וְצָפוּן בְּגַוָּוךְ, הֲדָא הוּא דִכְתִיב, (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ הוֹאִיל וְגָנִיז בְּגַוָּוךְ לֵית בֵּיהּ חוּלָקָא לְעָלְמָא דָא דְּאֲנָא בָּעֵי לְמִבְרֵי, אֶלָּא בְּעָלְמָא (שמות קנ"ב א) דְּאֲתֵי. וְתוּ דְּעַל דְּטוּבָךְ גָּנִיז בְּגַוָּוךְ יִטְבְּעוּן תַּרְעֵי דְהֵיכָלָא. הֲדָא הוּא דִכְתִיב, (איכה ב׳:ט׳) טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. וְתוּ דְח לְקִבְלָךְ וְכַד תִּתְחַבְּרוּן כְּחֲדָא הָא ח"ט, וְעַל דָּא אָתְוָון אִלֵּין לָא רְשִׁימִין בְּשִׁבְטִין קַדִּישִׁין. מִיָּד נָפְקַת מִקַּמֵּיהּ. The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thyself, as it is written, “O how abundant is thy goodness which thou hast laid up for them that fear thee” (Ps. 31, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, “Sunk (Tabe’u) in the ground are her gates” (Lam. 2, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately.

עָאלַת ז אָת אָמְרָה קַּמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי נָטְרִין בְּנָיךְ שַׁבָּת דִּכְתִיב, (שמות כ׳:ח׳) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּאַנְתְּ אִית בָּךְ קְרָבָא וְחַרְבָּא דְּשִׁנְנָא וְרוֹמָחָא דִקְרָבָא כְּגַוְונָא דְנוּן. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, “Remember (Zakhor) the day of the Sabbath to keep it holy” (Ex. 20, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence.

עָאלַת אָת ו אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא אָת מִשְּׁמָךְ. אָמַר לָהּ וָאו אַנְתְּ וְ דַי לְכוֹן דְּאַתּוּן אָתְוָון דִּשְׁמִי דְּאַתּוּן בְּרָזָא דִשְׁמִי וְחֲקִיקִין וּגְלִיפִין בִּשְׁמִי וְלָא אִבְרֵי בָּכוּ עַלְמָא. The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as He’, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world.

עָאלַת אָת ד וְאָת ג אָמְרוּ אוּף הָכִי, אָמַר אוּף לוֹן דַּי לְכוֹן לְמֶהוֵי דָּא עִם דָּא דְּהָא מִסְכְּנִין לָא יִתְבַּטְּלוּן מִן עָלְמָא וּצְרִיכִין לִגְמוֹל עִמְּהוֹן טִיבוּ. דָּלֶ"ת אִיהוּ מִסְכְּנָא, גִימְ"ל גְּמוֹל לָהּ טִיבוּ, לָא תִתְפָּרְשׁוּן דָּא מִן דָּא וְדַי לְכוֹן לְמֵיזַן דָּא לְדֵין. Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply, saying: It should suffice you to remain side by side together, since “the poor will not cease from the land” (Deut. 15, 11), who will thus need benevolence. For the Daleth signifies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other.

עָאלַת אָת ב אָמְרָה לֵיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי מְבָרְכָאן לָךְ לְעֵילָא וְתַתָּא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, הָא וַדַּאי בָּךְ אִבְרֵי עָלְמָא וְאַתְּ תְּהֵא שֵׁירוּתָא לְמִבְרֵי עָלְמָא. The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since I represent the benedictions (Berakhoth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world.