Comentario citado sobre Génesis 1:11

Solomon informed us in this verse that a righteous person and a wicked person are absolute opposites of one another. Whereas words spoken by the righteous reflect his wisdom, the words spoken by the wicked person reflect the opposite. This is what is meant by Psalms 1,3: “he is like the tree planted beside streams of water, which yields its fruit in season and whose foliage never fades;” the tree produces leaf and fruit. This is a natural phenomenon, a law of nature which became part of trees alluded to already on the third day of creation when G’d gave the directive to earth: תדשא הארץ, “the earth is to produce vegetation, etc.” The leaf itself performs a useful function in that it protects the fruit against heat by the shade it provides. Nonetheless, the fruit is what counts. Similarly, the righteous is the person, the fruit who counts, he too has “leaves,” similar to the leaves on the tree. His everyday conversation dealing with mundane matters are described as his leaves, whereas his words of Torah are described as his fruit. Just as the leaves on a tree perform an important function, so does even the mundane conversation of the righteous.
When our sages in Avodah Zarah 19 interpreted the words “and his leaves do not wither,” (Psalms 1,2) they said that it means that the casual conversations of the righteous are of similar value to the value of the leaves for the fruit of the tree, [for all the above reasons Solomon mentioned here that the mouth of the wise yields up wisdom]. The word ינוב is used in connection with agricultural produce such as in Isaiah 27,6 ומלאו פני תבל תנובה, “and the face of the world will be covered with fruit.” We also find that word in Lamentations 4,9 as referring to the produce of the field. This is also the subject under discussion in Isaiah 57,19 בורא ניב שפתים, “the One Who creates the fruit of the lips.” Speech may be perceived as the “fruit of the lips.” The righteous trains himself so carefully to utter only words of wisdom that wisdom becomes integral to his personality, he personifies it. It is similar to the fruit which represents the essence of the tree.
The words: “the tongue of the perverted shall be cut off,” describe the wicked person who is the opposite of the righteous, something which is discernible first and foremost in the way he uses his tongue. Seeing that this wicked person indulges in so much slander, libel, etc., Solomon curses him saying that his tongue ought to be cut off. It is the way of the Torah to attach blessings to the righteous and curses to the wicked. This is why we have the famous saying זכר צדיק לברכה ושם רשעים רקב, “the memory of the righteous is a source of blessing, whereas the name of the wicked will rot.” (Proverbs 10,7) It is well known that the virtue of humility is associated with wisdom, whereas arrogance is a characteristic of the wicked. Just as wisdom is “the fruit” of the righteous, so arrogance is “the fruit“ of the wicked. This is why Solomon says (Proverbs 14,3) “in the mouth of the fools is a rod (branch) of pride, but the lips of the wise protect them.” The source of arrogance is in the heart of the fool and its branch becomes manifest in his mouth. The prophet Isaiah 11,10 illustrated this when he spoke of חוטר describing it as a “branch,” i.e. “a branch comes forth from the trunk of Yishai.” Branches cannot grow unless there is a trunk to support them. There is no point in describing the emergence of such a branch unless it is going to bear fruit. The fruit of such branches of the foolish, the wicked, are words of arrogance, scorn. David paraphrases the same sentiment in Psalms 123,4 הלעג השאננים, הבוז לגאיונים, “the scorn of the complacent, the contempt of the haughty.” In other words, the fool gets so used to being arrogant that arrogance becomes second nature to him. Seeing that he “branch” of arrogance is so often in his mouth, it is a foregone conclusion that it will bear fruit, i.e. that he cannot restrain himself from saying things which reveal his arrogance to all his listeners. On the other hand, the wise are protected by their very lips against their mouths saying things they should not say.
Basically, the logic in all this is that the righteous is drawn to preoccupy himself with matters of the soul, matters which are of eternal value and meaning; the wicked, on the contrary, is preoccupied with transient values, matters which sooner or later cease to exist and have meaning. It is a well known fact that the very definition of the word “body” means that it is something “earthy,” will revert to dust, whereas the soul is something which came from heaven. As long as man is alive in this terrestrial life, he is drawn equally toward earth and heaven. He is drawn towards heaven due to his soul, and towards earthy matters due to his body. Therefore, when Moses cautioned the people to keep the Torah and its commandments, he used as witnesses heaven and earth, both of which are conceptually close to man. This is why he said:

Solomon compared wisdom which is a spiritual delight to honey which is a physical delight. This is a method Solomon employs in most of his parables in the Book of Proverbs. His purpose is to teach man to relate his spirit, his intellect, to his nature. Seeing that man is made up of a physical part and a spiritual, disembodied part, the only way he can relate the one to the other is by the use of the parable. Comparisons between the physical and the spiritual have to be illustrated for man in order for him to comprehend their validity.
We know that the phenomena in this terrestrial world are comprised of four distinct categories, beginning with the lowest, most primitive form and culminating in the most sophisticated creature. The most primitive category of physical phenomena are the ones called דומם, inert objects such as stones, etc. Such objects do not possess any degree of mobility. The next higher category are plants; they are rooted in the earth but grow both vertically and horizontally. Next in terms of sophistication are all living, mobile creatures; finally the most sophisticated physical phenomenon is man inasmuch as only he can communicate his thoughts and feelings by means of language. Man’s advantage over other mammals is not his physical mobility but his intelligence. You will find the report in the Torah of the progress of creation of the universe in Genesis describe the creation of the inert, followed by the creation of vegetation, followed by the report of the emergence of a variety of more and more sophisticated forms of life, and only at the very end does the Torah describe the creation of man, G’d’s crowning handiwork. Only of man does the Torah report that he reflected part of the Creator Himself, was created “in His image” (Genesis 1,25).
The report of the phenomena in the terrestrial world coming into existence follows the opposite pattern of the report of the phenomena of a celestial (extra-terrestrial) nature. When reporting on the creation of physical phenomena the Torah begins with the lowest, i.e. the mass of dry land becoming visible on the third day (Genesis 1,9), it continues with the report of the creation of vegetable matter (Genesis 1,11), etc., etc., whereas when it comes to describing phenomena in the celestial spheres (or at least in the world of the planets, the galaxies, a world between earth and heaven), the Torah begins with the creation of “light,” followed by the creation of a רקיע, “a firmament,” etc. The luminaries sun and moon, which were placed in orbit on the fourth day are another example of celestial phenomena being created in a descending order of their sophistication or lack of physicality.

conceives literally, “yields seed” because in her reproductive function she resembles the Earth [Genesis 1:11]. The vav of she will become impure is like the f of Arabic [comment on 11:45]. The reason for her seven days of ritual impurity is that we wait for her to enter the next lunar quarter (we also find, in the course of an illness, that changes are seen after every seven days).

kinds of music Aram. זְנֵי זְמָרָא kinds of music. (Gen. 1:11) “After its kind,” Onkelos renders: לִזְנוֹהִי.