My Musing

What is the motivation of both God and Abraham in issuing and fulfilling the first of the ten trials, seems to be the underlying thought to this week's midrash.

This test is called the test within a test by the midrash, denoting its extreme need for obedience to the true Commander in Chief. Not only is Abraham asked to leave his homeland, and all he has, he is also asked to leave without a final destination.

As part of understanding the motivation of God for doing this, the midrash compares Abraham to a bottle of perfume that is left in a cemetery. Leaving the negative allusion to the gentile population aside, this indicates that Abraham was unappreciated where he lived and it was God who wanted him to be appreciated.

In what seems to be a later addition to the midrash, a reward is implied within the very language of lech lecha. It is based on gematria, the numerical equivalence of the letters and segueing along that line of thought is the text for the teaching that Abraham came to God at the tender age of three.

מדרש תנחומא (ורשא) פרשת לך לך סימן ג
(בראשית יב:א,ב)" וַיֹּאמֶר יְדֹוָד אֶל אַבְרָם, לֶךְ לְךָ, מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה "

"And the Lord said unto Abram: 'Leave from your country, and from your birthplace, and from your father's house, to the land that I will show thee. And I will make you a great nation, and I will bless you, and make your name great; and you will be a blessing."

זה שאמר הכתוב (תהלים מה:יא,יב) "שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְ, וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ. וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ, כִּי הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי לו"ֹ
"שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְ" זה אברהם. "וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ" זו עבודת כוכבים ומזלות.
ואומר (ירמיהו ב:כז) "אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ <ילדתני> יְלִדְתָּנוּ, כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים, וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ"

This is what scripture says: 'Hearken, O daughter, and consider, and incline your ear; forget also your own people, and your father's house; So shall the king desire your beauty; for he is your lord; and do homage unto him"
'Hearken, O daughter, and consider, and incline your ear;’ this refers to Abraham. “forget also your own people, and your father's house” refers to the worship of the stars and the zodiacs. And it says Who say to a stock: 'Thou art my father', and to a stone: 'Thou hast brought us forth', for they have turned their back unto Me, and not their face; but in the time of their trouble they will say: 'Arise, and save us.'

"וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ", זה מלך מלכי המלכים והוא חפץ לייפותו בעולם הזה ולעולם הבא.
"כִּי הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי לו"
אמר רבי אבין משל לצלוחית של פלייטון הנתונה בבית הקברות ולא היה אדם יודע ריחה.
מה עשה? נטלוה וטלטלוה ממקום למקום והודיעה ריחה בעולם. כך היה אברהם דר בתוך עובדי כוכבים ומזלות. אמר לו הקדוש ברוך הוא "לֶךְ לְךָ, מֵאַרְצְךָ" ואני אודיע טבעך בעולם.

“So shall the king desire your beauty” this is the King of Kings and he desires to beautify him in this world and the next.
“for he is your lord; and do homage unto him"
Rabbi Avin said, this is similar to a bottle of perfume that is set in the cemetery and therefore no one could know how good it smelled. So he took the plate and carried it from place to place to make known its aroma to the world. Similarly this was Abraham. He lived among the gentiles. Then God said 'Leave from your country”, and I will make known your good nature to the world.

"לֶךְ לְךָ"
מהו לך לך? ל' שלשים כ' עשרים, הרי עולה בגימטריא ק', רמז לו כשתהיה בן מאה תוליד בן כשר. הדא הוא דכתיב (בראשית כא:ה) "וְאַבְרָהָם בֶּן מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ"

What is “lech lecha”? The letter lamed equals 30 and the letter caf equals 20. That gives two times fifty, which equals 100.This is an allusion to Abraham being 100 when he has a son. This is what is written, “And Abraham was a hundred years old, when his son Isaac was born unto him”

ורבי לוי אומר, נסיון הראשון כנסיון האחרון. נסיון הראשון ב "לֶךְ לְךָ, מֵאַרְצְךָ" נסיון האחרון ב(בראשית כב:ב) "וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה."
אמר רבי חנינא, בא וראה חיבתו של אברהם לפני בוראו. שבן שלש שנים הכיר בוראו שנאמר (בראשית כו:ה) "עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי"
ע' שבעים, ק' מאה, ב' שנים, הרי מאה שבעים ושנים. וכל ימיו של אברהם קע"ה. הא למדת שבן ג' שנים הכיר את בוראו.

Rabbi Levi said, the first (of ten) test was like the last (of the ten) test. The first test was with

the language of “lech lecha” and the last one was also with the language of “lech lecha”

Rabbi Chanina said, come and see the closeness of Abraham before his Creator. That he was three years ald when he recognized God as the creator. As it says, “EKEV because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.'
The letter ayin of the word Ekev equals 70, the letter kuf of the word Ekev equals 100, and the letter bet of the word Ekev equals 2. That adds to 172. We know that Abraham lived to be 175. This leaves three years without devotion to God.

" אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ"
לא אמר ליה 'למקום פלוני'. זו נסיון בתוך נסיון. יש אדם שהולך ואינו יודע לאיזו מקום הוא הולך. מה עשה? נטל את כליו ואת אשתו (בראשית יב:ד) "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְדֹוָד וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן"

“To the land that I will show thee”
It did not say to a specific place, (but to where I will show you), this is a test within a test. There are people who walk not knowing where they are going. What does he do? He picked up his possessions and his wife “And Abram went, as the Lord had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.

" וְאֶעֶשְׂךָ"
אין כתיב ואשימך אלא " וְאֶעֶשְׂךָ". אמר לו 'אותך, אני בורא בריה חדשה' כענין שנאמר(בראשית א:ז)
וַיַּעַשׂ אֱלֹקִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן:
(בראשית א:טז)וַיַּעַשׂ אֱלֹקִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים:

“And I will make you”
“And I will put you” is not written, rather, I will make you. God said, you- I will make a new creature. As it says “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.”
And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.

אמר רבי פנחס הכהן בר חמא, אימתי עשה הקדוש ברוך הוא אברהם לגוי גדול? משקבלו ישראל את התורה, שכן משה אמר להם (דברים ד:ח) "וּמִי גּוֹי גָּדוֹל אֲשֶׁר לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם"

Rabbi Pinchas HaCohen, some of Chama said, When did The Holy One, Blessed be He, make him to be a large nation? From the moment that Israel accepted the Torah. As Moshe said to them, “And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?”

NOAH נח

Dedicated to the memory of Dov's (a"h) Grandfather - אבבא יוסף בן שלום יהודה

on his yahrtzeit - ה' מרחשון

My Musing
In last week’s parsha, after we learn of the punishment that is incurred by Adam and Chava for eating of the forbidden fruit, we learn that the first to fall victim to man's new mundane status is their own son Hevel. Now that humanity is mortal, what are the risks associated with populating the new world? Implicit in the discussion of the teaching of the three mitzvoth that were assumed by women, the midrash takes us back to the sin of Adam and Chava in Gan Ededn.
This midrash is placed here at the beginning of Noah and not at the point where Adam and Chava are exiled from the Garden in Breishit because, I believe, Noah is the "new Adam". As he will emerge from the ark, he will need to fulfill man's destiny and deal with enigmas and inherent contradictions. He will also have to account or atone for the sin that caused the exile from Gan Eden. One of the enigmas of humanity's life on Earth is that there are paradoxes. A woman can die while she is bringing a new life to the world.

מדרש תנחומא (ורשא) פרשת נח סימן א
ילמדנו רבינו:
על כמה עבירות נשים מתות בשעת לדתן?
כך שנו רבותינו. על שלשה וכו'*.ושלשתן מן התורה:

Our Rabbi should teach:
How many transgressions cause women to die in childbirth? This our rabbis taught. There are three transgressions that cause women to die in childbirth and they are being careful during the menses, separating the challah portion from dough, and lighting the Shabbat candles. And the three are from the Torah.

נדה דכתיב (ויקרא טו:כה) "וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת נִדָּתָהּ אוֹ כִי תָזוּב עַל נִדָּתָהּ כָּל
יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא"

The menses as it is written: And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.

חלה (במדבר טו:כ) "רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה כִּתְרוּמַת גֹּרֶן כֵּן תָּרִימוּ אֹתָהּ"

“Separating the portion of dough of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart.”

הדלקת הנר דכתיב (ישעיהו נח:יג) "אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג
לִקְדוֹשׁ יְדֹוָד מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר" "וְקָרָאתָ לַשַּׁבָּת עֹנֶג" זו הדלקת הנר בשבת.

Lighting the Shabbat candles as it is written: "If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the Lord honorable; and you will honor it, not doing your ways, nor pursuing your business, nor speaking thereof; “And call the Shabbat a delight”, that is kindling the Shabbat lights.

ואם תאמר לישב בחשך, אין זה עונג שאין יורדי גיהנם נדונין אלא בחשך שנאמר (איוב י:כב) "אֶרֶץ עֵיפָתָה כְּמוֹ אֹפֶל צַלְמָוֶת וְלֹא סְדָרִים וַתֹּפַע כְּמוֹ אֹפֶל"
And if you want to say sit in the dark. That is not enjoyment, that those condemned to purgatory are judged only in the dark as it says "A land of thick darkness, as darkness itself; a land of the shadow of death, without any order, and where the light is as darkness.”

ומה ראו נשים להצטוות על שלש מצות האלו
אמר הקדוש ברוך הוא אדם הראשון תחלת בריותי היה ונצטווה על עץ הדעת. וכתיב בחוה (בראשית ג:ו) "וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל"

And what did the women see that they should take upon these three commandments?
The Holy One, blessed be He, said to the primal man, you are the beginning of my creation, and was commanded about the tree of knowledge. And is is written with Chava, “And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.”

וגרמה לו מיתה ושפכה את דמו. וכתיב בתורה (בראשית ט:ו) "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹקִים עָשָׂה אֶת הָאָדָם" תשפוך דמה ותשמור נדתה כדי שיתכפר לה על דם האדם ששפכה.

She caused Adam lose his immortality and spilled his blood. And it written in the Torah,
Whoso sheds a man's blood, by man shall his blood be shed; for in the image of God made He man.” She will spill blood and guard her menstrual status so that it is redemptive for her on the blood of the first man that was spilt.

מצות חלה מנין? היא טמאה חלתו של עולם, דאמר רבי יוסי בן דוסמקא [נ"א קצרתא]: כשם שהאשה מקשקשת עיסתה במיםואחר כך היא מגבהת חלתה, כך עשה הקדוש ברוך הוא לאדם הראשון, דכתיב (בראשית ב:ו) "וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה"
ואחר כך (בראשית ב:ז) "וַיִּיצֶר יְדֹוָד אֱלקִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה, וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים, וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה"

From where do we know that the women took upon themselves the commandment to separate the challah potion? She created an impurity in the beginning (a play on the word challah) of the world, as Rabbi Yosi ben Duskema said, just as she works her dough with water and then she lets it rise, so the Holy One blessed be He did to the primal man as it is written but there went up a mist from the earth, and watered the whole face of the ground. And after Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

הדלקת הנר מנין? היא כבתה נרו של אדם דכתיב (משלי כ:כז) "נֵר יְדֹוָד נִשְׁמַת אָדָם חֹפֵשׂ כָּל חַדְרֵי בָטֶן"

From where do we learn the Kindling of the shabbat lights? She extinguished the light of mankind (removing immortality) as it is written “The spirit of man is the lamp of the Lord, searching all the inward parts.”

*משנה מסכת שבת פרק ב משנה ו
על שלש עבירות נשים מתות בשעת לידתן על שאינן זהירות בנדה ובחלה ובהדלקת הנר:

My Musing

The midrash seems very upfront. Perhaps we can title it with apologies to Milton, Paradise Lost. The actions of mankind have repercussions way down the line. It wasn't just Adam who lost these gifts, it was all of makind. And we wait until the return of the great days to have those qualities returned.

מדרש תנחומא (ורשא) פרשת בראשית סימן ו

(בראשית פרק ב:ד) "אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְדֹוָד אֱלֹקִים אֶרֶץ וְשָׁמָיִם"

“These are the derivatives of the heaven and of the earth when they were created, in the day that the Lord God made earth and heaven.”

אמר רבי ברכיה ורבי חלבו בשם רבי שמואל בר נחמן, כל תולדת שבתורה חסרי וא"ו, חוץ מזה ואחרן (רות פרק ד:יח) " וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ פֶּרֶץ הוֹלִיד אֶת חֶצְרוֹן", ששניהם מלאין.

Rabbi Berachia and Rabbi Chalbo said in the name of Rabbi Samuel ben Nachman, all the occurrences of the word Toldot are written in the contracted form, missing the vav except for this one and the last which is “Now these are the derivatives of Peretz: Peretz begot Hezron”

אמר רבי יודא הלוי בר שלום, וא"ו זו כנגד ששה דברים שחיסר הקדוש ברוך הוא מאדם הראשון לאחר שחטא, ואלו הן: זיו פניו, וקומתו, וחייו, ופירות הארץ, ונטרד מגן עדן, וחמה ולבנה.

Rabbi Yudah the levi the son of Shalom said, the missing vav represents the six things that Adam forfeited when he sinned, and they are: The shining countenance of God, his erect posture, his eternal life, the fruit of the land, was removed from the Garden of Eden, the sun and the moon.

זיו פניו מנין? דכתיב (איוב יד:כ) "תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ"

From where do we know that loss of the Divine countenance? As it is written “You prevail for ever against him, and he passes, You change his countenance, and send him away”

קומתו מנין? דכתיב (תהלים קלט:ה) "אָחוֹר וָקֶדֶם צַרְתָּנִי וַתָּשֶׁת עָלַי כַּפֶּכָה"

From where do we know that he lost his erect posture? As it is written, “You hemmed me in behind and in front , and laid Your hand upon me”

חייו מנין? דאלו זכה היה חי וקים לעולם.

From where do we know that he lost his eternal life? For if he had not lost it, he would live and exist forever.

פירות הארץ, דכתיב (בראשית ג:יז) " וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ"

Fruit of the land? As it is written, “And He said to Adam: 'Because you listened to the voice of your wife, and eaten of the tree, of which I commanded you, saying: You shall not eat of it; cursed is the ground for thy sake; in toil shall you eat of it all the days of thy life”

ונטרד מגן עדן, שנאמר (בראשית ג:כד) "וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן אֶת הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים"

And he was removed from the Garden of Eden, as it says, “So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life”

וחמה ולבנה מנין? דכתיב (ישעיהו יג:י) "כִּי כוֹכְבֵי הַשָּׁמַיִם וּכְסִילֵיהֶם לֹא יָהֵלּוּ אוֹרָם חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ וְיָרֵחַ לֹא יַגִּיהַּ אוֹרוֹ"

From where do we know that Adam lost the sun and the moon? As it is written, “For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine”

ולעתיד, הקדוש ברוך הוא מחזירם.
זיו פניו מנין? דכתיב (ישעיהו סא:ט) "וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְדֹוָד"

And in the future the Holy One, blessed be He, returns them.
From where do we know He will return the shining countenance? As it is written, “And their seed will be known among the nations, and their offspring among the peoples; all that see them shall acknowledge them, that they are the seed which the Lord has blessed”

קומתו מנין? דכתיב (ויקרא כו:יג) "אֲנִי יְדֹוָד אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת", שיהא כל אחד ואחד מישראל גבה קומה מאה אמות. רבי שמעון בן יוסי אומר ר'(200) אמה, כל קומה מאה קוממיות מאתים.

From where do we know that He returns the erect stature? I am the Lord your God, who brought you out of the land of Egypt, that you should not be their bondmen; and I have broken the bars of your yoke, and made you go upright” That each Israelite will stand erect 100 cubits. Rabbi Shimon ben Yosi says 200 cubits. Komah is singular, the word in the verse is plural so it should be at least twice as much.

וחייו מניין? דכתיב (ישעיהו סה:כב)"לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי"

Where do we know that eternal life will be returned? As it is written, “They shall not build, and another inhabit, they shall not plant, and another eat; for as the days of a tree shall be the days of My people will enjoy the work of their hands, my chosen ones”

ופירות הארץ מנין? דכתיב (יחזקאל מז:יב) "וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל עֵץ מַאֲכָל לֹא יִבּוֹל עָלֵהוּ וְלֹא יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים <והיו> וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה" מהו? שכל חדש וחדש יבכר בכורים חדשים. לא כבכורי חדש, זה בכורי חדש אחר אלא מחדש

And from where do we know that the fruit of the land will be returned? As it is written, “And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing” What is this? That every month there will be new first fruits, not that there will be new first fruits but first fruits anew.

גן עדן מנין? שנאמר (הושע יד:ח) "יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן"

From where do we know that the Garden of Eden will be returned? As it says, “They that dwell under His shadow shall again make corn to grow, and shall blossom as the vine; the scent thereof shall be as the wine of Lebanon”

חמה ולבנה מנין? דכתיב (ישעיהו ל:כו) "וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְדֹוָד אֶת שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא" וכתיב (שופטים ה:לא) "כֵּן יֹאבְדוּ כָל אוֹיְבֶיךָ יְדֹוָד וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה"

From where do we know that the Sun and the moon will be returned? As it is written, “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the Lord binds up the bruise of His people, and heals the stricken of their wound”
And it is written, So perish all Your enemies, O Lord; but they that love Him be as the sun when he goes forth in his might. And the land had rest forty years”

ומתרגמינן ורחמוהי צדיקיא יהון עתידין לאנהרה כזיהור יקריה על חד תלת מאה וארבעין ותלתא כמיפק שמשא בגבוריה. אימתי? (ישעיהו ל:כו) "וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְדֹוָד אֶת שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא" מחץ מכתו של עולם ירפא.