Bereshit Rabbah 1:15 (Vilna numbering)
Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter. These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4). Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai, from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12). This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.
The Sefaria Midrash Rabbah, 2022 · sefaria-midrash-rabbah
Bereshit Rabbah 1:15 (Vilna numbering) · cc-by-sa
The crux in its classical rabbinic form, with five answers and a refusal. Beit Shammai: the heavens first, because a king has his throne made and then its footstool (Isa 66:1). Beit Hillel: the earth first, because a king building a palace builds the lower parts first, and because Gen 2:4 says 'earth and heavens'. R. Yehuda bar Ilai adds Ps 102:26, 'you laid the foundations of the earth in times past, and the heavens are the work of your hands'. R. Ḥanin turns Beit Shammai's own proof against them: 'the earth WAS' — it already was. R. Yoḥanan in the sages' name splits the question: in creation heaven was first, in completion the earth. Then R. Shimon ben Yoḥai says he is astonished that the fathers of the world should have disputed it at all, since both were created together like a stewpot and its lid (Isa 48:13, 'I call to them, they stand up together'). The section closes with a rule for reading Scripture's word order generally: where the sequence is reversed in one place, that teaches that the two are equal — turtledoves and pigeons, father and mother, heaven and earth. That rule is what Ambrose reaches independently in Milan.