to be infinite, see the utterance of R. Simeon b. Lakish in Hagigah 12a (combined with the myth of the rebellion of the waters; see note 42), and Dahnhard, Natursagen, I, 2. Comp. also Tan. B. I, 7-8, 80, 197, 202; Tan. Hayye Sarah 3. In the first passage of Tan, it is said that the heavens which were created out of the heap of snow (comp. note 18), in accordance with God’s blessing, “became fruiful and multiplied”.
44 PRE 4; Konen 25, comp. note 98 on vol. I, p. 83, and Jub. 2.4, according to which the firmament only was created on the second day. See also Philo, De M. Opif. 10.
45 45 PRE 4; Theophil, 2.13. Comp. vol. III, p. 162.
46 BR 4.2-7, which contains a number of remarks concerning the relation of the firmament created on the second day to the heavens created on the first day. See further Mekilta RS, 100, and Jerome on Is. 64.1.
47 Tosefta Hagigah 2.6; Yerushalmi 2, 77a; Babli 15a; BR 2.4 and 4.3-5. Comp. the following note.
48 Seder Rabba di-Bereshit (the text must be emended to read והמים שלקח למעלה כונן עליהם ז׳ מעונות . . . שנחן למטה). The waters above (comp. Greek Baruch 2) are found, however, according to another view at a “distance of five hundred years” from the firmament, where they are suspended at God’s command. The waters above are assumed in Seder Rabba di-Bereshit to be of an illuminating nature, while the waters below are of the opposite character. Accordingly, in 2 Enoch 27, light and darkness are identified with the waters above and the waters below, respectively. See also Konen 24 and note 42.
49 BR 4.6. This is to serve as an explanation why the Bible does not use the phrase “and it was good” in connection with the creations of the second day; comp. note 54 where this subject is treated at full length.
50 Hadar on Gen. 1.9 and thence in BHM V, 150-156; the text needs to be emended. The sentence from ונתן to בראשית certainly does not belong here, and instead of ותלאן וכו׳ read וקרלן בפלגןת באצבעא. Comp. Konen 25 and Sanhedrin 38b. Read also וקרען בפלגות and after נטה עליהם הקב״ל insert ידי. On the formula of incantation used by the “angel of the countenance” (שר הפנים) comp. Origen, Contra Celsum, 4.34. Quite a considerable number of versions of the legend of the rebellion of the waters (comp. note 42) are extant. The waters above, which are masculine, aspired to a union with the
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