Maharsha on haguiga 12b

The Maharsha (Rabbi Shmuel Eidels, 1555–1631) on Chagigah 12b addresses the famous Talmudic discussion about the creation of heaven and earth — specifically the dispute over which was created first, and the parable of the king and his servants.

Key Takeaways

The Maharsha's commentary on Chagigah 12b focuses on the disagreement between Beit Shammai and Beit Hillel over whether heaven or earth was created first.
He explains the parable of the king (whose servants rose early) as supporting the view of Beit Hillel — that the earth was created first.
The Maharsha distinguishes between the plain meaning of "בְּרֵאשִׁית בָּרָא" and what the word אֵת (et) comes to teach us about priority in creation.
He resolves a tension between this passage and Rashi's commentary by showing that two separate midrashic traditions are operating.
The Maharsha aligns Rabbi Yose's statement with the position of Beit Hillel.

The Core Talmudic Discussion

The Gemara in Chagigah 12b opens with the question of why the Torah writes "אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ" (et hashamayim v'et ha'aretz — "the heavens and the earth") [Genesis 1:1].

The answer given is: "לְהַקְדִּים שָׁמַיִם לָאָרֶץ" — "to give precedence to heaven over earth." [Chagigah 12b, Source 1]

This implies that the word אֵת signals an ordering, not simultaneity.

The Maharsha's Core Analysis

1. The Parable of the King and His Servants

The Gemara cites the school of Rabbi Yishmael:

"A parable: A king of flesh and blood said to his servants: 'Rise early and come to my door.' He rose early and found women and men. Whom does he praise? The one who does not normally rise early, but did so." [Chagigah 12b, Source 1]

The Maharsha (cited in the Chidushei Agadot, which is his work on aggadic passages) explains this parable carefully:

"לְמִי שֶׁאֵין דַּרְכּוֹ לְהַשְׁכִּים וְהִשְׁכִּים" — "The one who does not normally rise early, but rose early."

He clarifies, following the position of Beit Hillel, that the earth is compared to the women who rose early — because it is not the earth's "nature" to precede heaven, yet it did so in creation. Therefore, the Torah praises the earth by describing its condition first ("וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ" — "and the earth was formless and void"). [Chidushei Agadot on Chagigah 12b, Source 2]

2. Alignment with Beit Hillel

The Maharsha makes an important point:

"וְיוֹתֵר נִרְאֶה לִי אַלִּיבָא דְּבֵית הִלֵּל הֵשִׁיב רַבִּי יוֹסֵי — הָאָרֶץ הִשְׁכִּימָה וְנִבְרְאָה תְּחִלָּה" "It seems more correct to me, according to the opinion of Beit Hillel, that Rabbi Yose answered: The earth rose early and was created first." [Chidushei Agadot on Chagigah 12b, Source 2]

This is a significant interpretive move — the Maharsha is saying that Rabbi Yose's lament ("Woe to creatures, who see but do not know what they see") is framed within the worldview of Beit Hillel, who hold that earth was created first.

3. Resolving the Tension with Rashi

Rashi [Chagigah 12b, Source 3 & 4] explains the word אֵת as coming to teach that heaven was created before earth, and that "the earth rose early with heaven" — i.e., they were created simultaneously, but heaven was mentioned first.

"הָכָא נַמִּי דְּקָרָא לַשָּׁמַיִם תְּחִלָּה, הֲוָה לֵיהּ אָרֶץ אֵין דַּרְכּוֹ לְהַשְׁכִּים, וְזוֹ הִשְׁכִּימָה עִמָּהּ שֶׁנִּבְרְאוּ כְּאַחַת" "Here too, since Scripture called heaven first, the earth is the one that does not normally rise early, yet it rose early together with it — for they were created simultaneously." [Rashi, Chagigah 12b, Source 4]

The Maharsha diverges from Rashi here. While Rashi says they were created simultaneously (כְּאַחַת), the Maharsha sides with Beit Hillel that earth was actually created first, and Rabbi Yose's parable reflects that position.

Tosafot [Chagigah 12b, Source 5] also notes this tension, pointing out that Rashi's commentary in Nimmukei Chumash (his Torah commentary) appears to use a different midrashic tradition than what is cited here — and that the two should not be conflated.

4. The Deeper Theological Point

The Maharsha understands the Gemara's parable not merely as a technical dispute about cosmic chronology, but as a theological statement about the relationship between heaven and earth:

Heaven (shamayim) represents the spiritual realm — it is naturally "early," always aligned with the Divine.
Earth (aretz) represents the physical realm — it is not naturally inclined toward holiness, yet when it "rises early," it achieves something remarkable.

This connects to the broader Talmudic theme of Rabbi Yose's lament: people stand on the earth, are sustained by it, yet do not understand its spiritual dignity. [Chagigah 12b, Source 1]

Summary of Opinions on Creation Order

| Opinion | View | Source | |---|---|---| | Beit Shammai | Heaven created first | Chagigah 12a | | Beit Hillel | Earth created first | Chagigah 12a | | Sages | Both created simultaneously | Chagigah 12a | | Rashi | Simultaneous; heaven mentioned first | Chagigah 12b | | Maharsha | Earth first (aligns with Beit Hillel) | Chidushei Agadot 12b |

Note: The retrieved sources include the Chidushei Agadot, which is the Maharsha's own work on aggadic passages. Additional details about the Maharsha's broader commentary draw from my training knowledge of his writings.

For personal halachic or philosophical guidance arising from these topics, consult your local rabbi or posek.