פירוש על בראשית 1:32

בראשית IN THE BEGINNING — Rabbi Isaac said: The Torah which is the Law book of Israel should have commenced with the verse (Exodus 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel. What is the reason, then, that it commences with the account of the Creation? Because of the thought expressed in the text (Psalms 111:6) “He declared to His people the strength of His works (i.e. He gave an account of the work of Creation), in order that He might give them the heritage of the nations.” For should the peoples of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations of Canaan”, Israel may reply to them, “All the earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed He gave it to them, and when He willed He took it from them and gave it to us” (Yalkut Shimoni on Torah 187).

בראשית ברא אלוקים, let the “intellectuals” realize that all the words of our sages and their interpretations are true and accurate. This is what the Talmud (Shabbat 63) had in mind when it quoted Rav Kahane saying that he had studied the Talmud until the age of 18 and had not yet appreciated that although the laws of the Torah are derived from the text, none of the interpretations are such that they can uproot the plain meaning of the text. They are based on anomalies in the text, not on the text itself wherever the law derived from the Torah appears to conflict with the plain meaning of the text. One example is Genesis 2,4 where the word בהבראם, a most unusual construction, used by the sages to declare that the world was created “for the sake of, or with the help of אברהם,” (Bereshit Rabbah 12,9) seeing that the letters in that word are the same as the ones in the name אברהם, [though in a different sequence. Ed.]
I shall list the explanations of earlier commentators of old, in order to demonstrate why I did not follow in their footsteps. Some scholars understand the first verse to mean that “at the beginning G’d created heaven and earth.” This is an erroneous explanation, seeing that water preceded the creation of heaven and earth as we know from verse 2 where “the spirit of G’d” is described as already “hovering over the surface of the water.” Moreover, the Torah did not write בראשונה, which would have been appropriate if it had wanted to tell us that heaven and earth preceded all other phenomena in the universe. The word בראשית is in a construct mode, as in Genesis 10,10 ותהי ראשית ממלכתו בבל “the mainstay of his kingdom was Babylon.” A construct mode like this cannot describe the commencement of something but refers to something already in existence. As to the scholars who understand the word as equivalent to the word תחלה in Hoseah 1,2 i.e. so that it would mean “at the beginning G’d created the heaven,” i.e. before He created heaven and earth there was chaos, darkness on the face of the water, etc., so that it emerges that water had been created first, this too is nonsense. How could the Torah refer to a state of the earth prior to creation of the heaven?
The plain meaning of the text is, as occurs many times, that something may be mentioned first in one instance although elsewhere this same phenomenon is mentioned as having occurred at a later stage. In Genesis 9,18 we are told about the three sons of Noach who left the ark after the deluge being Shem, Cham and Yephet, and the Torah adds that Cham was the father of Canaan. Although the information about Canaan is quite out of place at this juncture, the fact that later on the Torah tells us that Noach cursed Canaan, makes it necessary to mention him here, as otherwise we would not have known who this Canaan was whom Noachh cursed in verse 25 of the same chapter. We have a similar situation in Genesis 35,22 where, although Reuven’s conduct with Yaakov’s concubine Bilhah is mentioned, Yaakov’s reaction is not mentioned until shortly before his death when he explains why Reuven had not been viewed by him as suitable to occupy the position normally accorded to a firstborn (Genesis 49,3-4). In 35,22 the Torah already tells us that Yaakov had heard about what Reuven had done. Had the Torah not done so, the reader would have been taken aback at Yaakov’s remonstrating with Reuven at this late stage.
There are many such examples. Our entire paragraph here was written by Moses in order for us to understand what is written in the Ten Commandments concerning the reason why the Sabbath is holy, i.e. that it is a symbol reminding us of the fact that G’d created the universe in 6 days and rested on the seventh day. (Exodus 20,10) If anyone were to think that the universe as such had already existed then in the format that we see it now, the Torah corrects such thinking by continuing with

IN THE BEGINNING G-D CREATED. Rabbi Yitzchak said: The Torah, which is the book of laws, should have begun with the verse, This month shall be unto you the first of the months,¹Exodus 12:2. which is the first commandment given to Israel.²It is true the book of Genesis contains three commandments (1:28; 17:10; 32:33), but after the Revelation on Sinai these laws became incumbent upon Israel. Hence the verse this month, etc., is “the first commandment given to Israel” as a people. What then is the reason that it begins with the creation? Should the nations of the world say to Israel, “You are robbers because you took unto yourselves the lands of the seven nations of Canaan,” they [Israel] may reply to them, “The whole world belongs to the Holy One, blessed be He. He gave it to whom He pleased, and according to His Will, He took it [the land] from them and gave it to us.”
This is a homiletic exposition³Found in Tanchuma (Buber), Bereshith 11. See also Rashi (Berliner) p. 424. as quoted by Rabbi Shlomo [Rashi] in his commentaries.
One may object that it was indeed very necessary to begin the Torah with the chapter of In the beginning G-d created for this is the root of faith, and he who does not believe in this and thinks the world was eternal denies the essential principle of the [Judaic] religion and has no Torah at all.⁴A person who thinks the world is eternal cannot believe in miracles since, if G-d did not create the world, He cannot possibly change it. Ramban explains in many places (e.g., see further, 17:1; 46:15) that all Divine promises concerning the blessings or imprecations which will follow upon our observance or disregard of the Torah are miraculous in nature of “invisible miracles.” A person who believes that the world is eternal thus has “no Torah at all.” See further my English work, Ramban: His Life and Teachings, Chapter 13.
The answer is that the process of creation is a deep mystery not to be understood from the verses, and it cannot truly be known except through the tradition going back to Moses our teacher who received it from the mouth of the Almighty, and those who know it are obligated to conceal it.⁵Chagigah 11 b: “The process of Creation may not be expounded before two.” It is for this reason that Rabbi Yitzchak said that it was not necessary for the Torah to begin with the chapter of In the beginning G-d created and the narration of what was created on the first day, what was done on the second and other days, as well as a prolonged account of the creation of Adam and Eve, their sin and punishment, and the story of the Garden of Eden and the expulsion of Adam from it, because all this cannot be understood completely from the verses. It is all the more unnecessary for the story of the generations of the flood and of the dispersion to be written in the Torah for there is no great need of these narratives, and, for people who believe in the Torah, it would suffice without these verses. They would believe in the general statement mentioned to them in the Ten Commandments: For in six days the Eternal made heaven and earth, the sea, and all that is in them, and rested on the seventh day,⁶Exodus 20:11. and the knowledge of the process of creation would remain with individuals as a tradition from Moses who received the law on Sinai together with the Oral Torah.
Rabbi Yitzchak then gave a reason for it. The Torah began with the chapter of In the beginning G-d created and recounted the whole subject of creation until the making of man, how He [G-d] granted him dominion over the works of His hands, and that He put all things under his feet;⁷See Psalms 8:7. and how the Garden of Eden, which is the choicest of places created in this world, was made the place of his abode until his sin caused his expulsion therefrom; and how the people of the generation of the flood were completely expelled from the world on account of their sin, and the only righteous one among them — he [Noah] and his children — were saved; and how the sin of their descendants caused them to be scattered to various places and dispersed to different countries, and how subsequently they seized unto themselves places after their families, in their nations,⁸Genesis 10:5. as chance permitted. If so, it is proper that when a people continues to sin it should lose its place and another people should come to inherit its land, for such has been the rule of G-d in the world⁹The Hebrew word ba’aretz (world) may also refer here to “the land,” especially the Land of Israel. See Ramban further, 26:5. from the beginning. This is true all the more regarding that which is related in Scripture, namely that Canaan was cursed and sold as a servant forever.¹⁰Genesis 9:25. It would therefore not be proper that he inherit the choicest of places of the civilized world. Rather, the servants of G-d — the seed of His beloved one, Abraham¹¹See Isaiah 41:8. — should inherit it, even as it is written, And He gave them the lands of the nations, and they took the labor of the peoples in possession; that they might keep His statutes, and observe His laws.¹²Psalms 105:44-45. That is to say, He expelled those who rebelled against Him, and settled therein those who served Him so that they know by serving Him they will inherit it, whereas if they sin against Him, the land will vomit them out, just as it vomited out the nation before them.¹³See Leviticus 18:28.
Elucidating the explanation I have written are the words of the Sages in Bereshith Rabbah, wherein they say as follows:¹⁴1:3. “Rabbi Yehoshua, of the city of Siknin, in the name of Rabbi Levi opened [his discourse on this chapter of Creation with the verse]: He hath declared to His people the power of His works.¹⁵Psalms 111:6. Why did the Holy One, blessed be He, reveal to Israel what was created on the first day and what was created on the second day? It is on account of the seven nations who inhabited the land of Canaan, so that they should not taunt Israel and say to them: ‘Are you not a nation of robbers?’ Israel could then reply to them: ‘And you, is it not booty in your hands? Have not the Caphtorim that came forth from Caphtor destroyed them and dwelt in their stead?¹⁶Deuteronomy 2:23. The world and the fullness thereof belong to the Holy One, blessed be He. When He willed it, He gave it to you, and when He willed it, He took it from you and gave it to us.’ It is this which Scripture says, To give them the heritage of the nations.¹⁵Psalms 111:6. He hath declared to His people the power of His works in order to give them the heritage of the nations. Hence He told them the account of creation.”
There is yet another source for the subject I have mentioned: the mysteries in the process of creation. It is what our Rabbis of blessed memory have said:¹⁷This Midrash is quoted by Rambam in his Preface to Moreh Nebuchim. See Batei Midrashoth, ed. Wertheimer, I, p. 251. “He hath declared to His people the power of His works.¹⁵Psalms 111:6. To declare the power of the process of creation to a mortal being is impossible. Therefore, Scripture closed the matter: In the beginning G-d created.” Thus is elucidated what we have said on this subject.¹⁸That the details in the process of creation and the settlement of the earth were written for the purpose of justifying Israel’s possession of the land while the essential process of creation itself remains a mystery.

בראשית, at the beginning of time; this is the first moment which is indivisible into shorter periods. There had not been a concept “time” previous to this, i.e. there had only been unbroken continuity. [The author perceives “time” as one of the creations. Ed.]

In the beginning, God created the heavens and the earth: The reason that the Torah started with the letter 'bet' is that King Shlomo, in all of the book of Kohelet, compares the Torah to the Sun, which only moves in three directions like the shape of the 'bet,' that is only open on its north side [according to ancient maps that would place north on the left of the page and east on top]; and because it was given through Moshe, whose face is like the sun; and maybe the reason is that the evil inclination that opposes the Torah comes from the North and it 'breaks the fence' of the Torah, as it is stated (Joel 2:20), "And the northern one will I distance from you." And also because gold, which comes form the North, opposes the Torah; and they generally flee from one another, as it is stated (Psalms 119:71), "It is good that I have become poor, so that I can learn your statute;" And this is not the place to speak more about this. And it is possible to also explain it, in the way that it is stated (Proverbs 9:1), "Wise women have built their house;" hence, the wisdom of the Torah began with 'bet' [which sounds like bayit, the Hebrew word for house], since it is the mistress of the larger 'house.'

The enlightened ones will understand that the intent of the Torah is not to inform about the natural sciences; and that the Torah was not given except to straighten the ways of man to righteousness and justice, and to establish in their hearts the belief in [His] unity and providence, since the Torah was not only given to sages but [rather] to the whole people. And just like the matter of providence and reward is not explained (and it would not have been fitting that it be explained) in a philosophical manner, but the Torah [rather] spoke about it like the language of [ordinary] people ([as in] "the anger of the Lord will flare against you" [Deuteronomy 7:4]; "and it grieved His heart [Genesis 6:6]; and there are many [other examples] like this); so too, the matter of creation is not told (and it is not fitting that it would be told) in the Torah in a philosophical manner. And it is as the Rabbis, of blessed memory, have stated (Midrash HaGadol, Genesis 1:1), "To tell the power of the story of creation to flesh and blood is not possible." Hence it is not fitting for the follower of Torah to uproot the verses from their understanding in order to make them agree with the natural sciences. It is also not fitting for the scientist to deny that the Torah is divine (min hashamayim) if he finds things in its stories that don't agree with natural science. But it is fitting for this one and that one, that they contemplate the inner workings of human hearts and the ways of wisdom that is used by nature in speaking to the heart of every individual: to the youth according to his manner and to the young man in a different manner and to the old man in a different manner [still]; to the strong in a particular manner and to the weak in a particular manner; to the rich man in one manner and to the poor man in another manner; and so [too] with all groups of men, nature speaks to their hearts in a specific way that is fitting to the people of that group. And nature does not reveal the pristine truth - without any mask or cover - to any one of these groups. And so [too] the Giver of the Torah, may He be blessed, (since the God that created nature and the God that gave us the Torah is one God.) in his speaking with people was required to speak according to their levels, and not according to His level, may He be blessed. And behold, God wanted to inform people of the unity of the [universe] and the unity of mankind; since error in both of these matters caused great evils in ancient times: from the lack of awareness of the unity of the [universe], it came out that people would believe in the existence of specific gods, with defects and inferior character traits; and they would do evil acts in order to please [these gods] (see what I have written in Parshat Yitro on the verse, "There shall not be for you" [Exodus 20:3]). And from the lack of awareness of the unity of mankind, it came out that the people of one nation would hate and revile the people of another nation and they would act towards them with the force of arms, and not with justice and righteousness. And these two fundamental principles (the unity of the [universe] and the unity of mankind) are the main point of the stories of the creation saga; and details of the book also include other intentions, as will be explained.

In the beginning, God created: The verse is telling that when it went up into His will, may He be blessed, to create the world, He created the material of all of the creation in one instant; as the heavens that are mentioned here includes all of the existence of the upper world, and the earth includes all of the existence of the lower world. Except, given that all of the things were mixed up together and without order, the Creator decreed to refine all of the offspring of the heaven and the offspring of the earth in six days; in order that everything should be in its place that is fitting for it, and that it should act according to its law. For example, He commanded that the waters should gather and the dry land should be revealed; He commanded the earth that is should bring forth grasses and that it should bring forth living souls; he commanded the waters that they should swarm living souls; and so [too] with everything. Behold that all of these commandments were refinements, not new creations - since they were made and completed from material [already] created on the first day; however that material was created ex nihilo. And hence, the verse here did not say, "God said, 'let there be heavens, 'let there be earth;'" to teach us that the first creation was from absolute nothingness - since it is not possible to have the expression of speaking [to something] before the creation of [that] something. As behold, there was not yet material or anything that God, may be blessed, could command to bring out the heavens and the earth. But with the other creations that [emerged] from something else - even though they were miraculous and similar to ex nihilo, nonetheless, there was already material that they could emerge from - about them, it is fitting to say "And God said;" which is to say that He commanded to that in existence to bring forth something else. Still, in spite of this, even the heavens and the earth were created with His proclamation and through His will, may He be blessed, as it states (Psalms 33:6), "With the word of God were the Heavens made," and so [too] our Sages, of blessed memory, stated, "'In the beginning' is also a proclamation."

In the beginning, created: has a numerical equivalent (gematria) of 'On Rosh Hashanah was created (the world).' Bereishit (In the beginning) is the acronym of berishona raah Elohim sheyikablu yisrael Torah (first God saw that Israel would accept the Torah). The last letters of Bereishit bara Elohim (In the beginning, God created) form the acronym, emmet (truth), [which] teaches that God created the world with truth, as it is stated (Psalms 119:160), "The beginning of Your word is truth;" and so [too], there are many verses, which the last letters of of its words form the acronym, emmet.

With the help of the Creator of light, I will elucidate the explanation of the Torah, to unite His awesome name; Who made me from the beginning and advised and called upon me first, to work pleasantly first; I will begin to explain the Book of 'In the Beginning' (Genesis):

בראשית ברא אלוקים את השמים ואת הארץ. The word Bereshit is not in a genitive possessive mode, i.e. “at the beginning of,” as for instance in Jeremiah 26,1 where we find בראשית ממלכת יהויקים, where it means: “at the beginning of the reign of Yehoyakim,” but is a word in its own right as in Isaiah 46,10 מגיד מראשית אחרית, “foretelling the end from the beginning,” or, as in Deuteronomy 33,21 וירא ראשית לו, “He chose the choicest for himself.” In other words: when G’d began to create the universe, He first created heaven and earth. The word בראשית is necessary as one cannot speak of either ראשית or אחרית except in terms of “time.” At that point “time” did not exist yet as it is a concept indivisibly linked to motion. Motion commenced only when the planets were placed in the sky (on the fourth day). These motions were described in terms of “days.” At the “time” described in our verse there were only “moments,” “hours,” etc., but a recurring cycle of time such as days had not yet come into existence.

In the beginning Elohim [God] created: Elohim means judge. Indeed, just like the statutes of the Torah are called judgement [or laws]. Similarly, the properties of nature that the Holy One, blessed be He, ingrained in His world are called judgement [or laws]. As is explained in [Tractate] Shabbat 155, "'The righteous One knows the judgement of the poor ones' (Proverbs 29:7); the Holy One, blessed be He, knows that that the dog's food [supply] is sparse, etc.;" and the matter is not in the category of punishment, but rather this is [its] nature, and that is called judgement. And behold [regarding] the name, God/Judge, even though its simple understanding is the One who runs His world in judgement, nonetheless, here, its understanding is the One who creates His world with judgement. And this is its understanding in the Sifri, at the beginning of Parshat Ve'etchanan concerning the prayer of Moshe, "Lord, God/Judge, in judgement have you created the world." And there, we explained with His help, may He be blessed, why the Sages, of blessed memory, explained the intention of Moshe in this way. And also see, what I have written further, Genesis 9:16, and in the Book of Exodus 6:2.

 בראשית. Rabbi Yitzchok said that G’d had no need to begin the Torah prior to chapter 12,2 in Exodus, until the words החודש הזה וגו', “this month will be the first of the months for you, etc.” Nachmanides, in justifying Rabbi Yitzchok’s comment, writes that the story of creation is of great consequence and provides the root for our faith in G’d, and that anyone who does not believe what is written in that chapter does not believe that this present universe is G’d’s creation but believes that the universe preceded G’d in historical terms. He who does so is an outright heretic and has no share in G’d’s Torah at all. Chapter 12 in Exodus contains the first commandment addressed specifically to the Jewish people as a people. [the commandment of circumcision also applies to those of Avraham’s descendants who would not be Jews. Ed.] Notwithstanding the latter consideration, seeing that the fact that G’d created the universe is not spelled out anywhere else in the five books of the Torah, it was important to record this vital message at the very beginning. Seeing that the story of creation had been handed down verbally by one generation to the next during the 2448 years which preceded the giving to the people of Israel of the written Torah, Rabbi Yitzchok was correct in saying that inasmuch as people had such a tradition already, the written Torah could have commenced only with chapter 12 in Exodus and the legislative part of the Torah would have been unimpaired. G’d considered it imperative to dictate to Moses the sequence of the 6 days (stages) of creation culminating in the creation of man and G’d assigning man to be in charge of the life-supporting part of the universe, i.e. earth. Rabbi Yitzchok’s comment is especially pertinent as the Talmud in Chagigah 11 warns those who have acquired knowledge of how earth came into being to conceal such knowledge from the public at large. We could have questioned then why the Torah at that stage saw fit to reveal to one and all what only a chosen few had been aware of? G’d wanted us to know that He was at home on earth in a place called גן עדן, and that but for man having been expelled from there due to his sin he could have remained in constant direct contact with his Creator without the need for any intermediary. It also was necessary to record that after the total corruption of mankind save for a single family, the Creator saved that family and destroyed the surface of the earth during the deluge. These short paragraphs summarizing over 1600 years of the history of mankind, serve as a warning to later generations of what might happen if they too would become guilty of deliberately flouting the Creator’s design collectively. Seeing that the inhabitants of the land of Canaan behaved in a manner most displeasing to G’d, the Torah by giving us a short history of man, explains that the forced removal of the Canaanites from their land, was no more than what they had brought upon themselves by ignoring history. Still on the quote by Rashi of what Rabbi Yitzchok said, etc. Notwithstanding the fact that mankind as a whole had received 7 other commandments, the commandment to sanctify the new moon was the first commandment addressed to only a single nation, the Jewish nation. Seeing that at that point the Jewish people still constituted an integral part of mankind as a whole, and they were all subject to these 7 universally applicable commandments, it might have been deemed appropriate to commence the Torah, the Book containing legislation addressed exclusively to that nation only, with the point at which the first of such national commandments was introduced. Rashi explains therefore, that by commencing the Torah at Bereshit bara, the Torah wanted to demonstrate not only that G’d was the Creator, but that He is also the sole and undisputed owner of His universe and may decide which nation is entitled to live on which part of the earth. In other words, if the Jewish people supplanted the Canaanites in the land of Canaan and they were helped by numerous supernatural miracles in doing so, it was clear that their success was G’d’s will, that it was not robbery instigated by Moses and Joshua their leaders. There appears to be a contradiction here, seeing that when the Torah describes who lived in the land of Canaan during Avraham’s time, the Torah first refers to the Canaanite living there, (Genesis 13,7) whereas in chapter 14,18 Malki Tzedek, a Semite, is described as King in Jerusalem (שלם). We would have to answer that the only minute part of the land of Canaan not yet taken over by the Canaanites was that city of Jerusalem. Still, seeing that Canaan had been, cursed by his grandfather Noach to be a slave to Noach’s other two sons, how are we to explain the ascendancy of that nation at that time? Moreover, why should the Canaanites have dispossessed the descendants of Shem more than the descendants of Yaphet? The Torah may wish to hint that seeing the Canaanites obtained their homeland by dispossessing the Semites, the people relatively most loyal to G’d already, put a great question mark on their legal and moral right to occupy the choicest land on earth. [the Canaanites, the most morally corrupt nation, took aim at the Semites, the most morally superior. Ed] Rashi explains the word בראשית as being in a construct mode, to the verb ברא, “He created,” i.e. the line is to be understood as: “at the beginning of G’d’s creating heaven and earth, the earth was in a state of chaos.” At that point G’d issued the directive: “let there be light.” Accordingly, the only thing G’d created on the first day was “light.” Nachmanides explains the words בראשית ברא אלוקים את השמים ואת הארץ, as meaning that G’d’s first creative activity consisted of His calling into existence out of total non-existence, heaven and earth. This “earth” however, was something so insubstantial, something referred to as tohu vavohu, matter which was ready to assume definitive form and substance at a subsequent stage. This “matter=tohu vavohu, is equivalent to what the ancient Greeks called ”hiayuli.” The meaning of the word ברא is the creation of something of substance which had never possessed any substance at all, known in philosophy as “ex nihilo.” Subsequent to this act of creating matter out of pure spirit, any other creative activity made use of this basic and original raw material. Such stages of creative activity are described as יצירה, “providing form and substance,” but are never referred to as בריאה, “creation.” The original not quite definitive form and shape of that matter, is referred to in the Torah as בהו, “vohu.” At that stage, heaven and all its components consisted of a single raw material, and earth and all it is comprised of consisted of another single raw material. According to Rashi on Kohelet 7,19, the word describes the super terrestrial wisdom with which G’d created the universe, a wisdom that leaves even the wisest of men in utter amazement, תוהא. [transliteration from the ancient Greek. Ed.] Both the raw material used to create heaven and that used to create earth are unique and distinct, and the word ברא refers exclusively to the creation of these two phenomena.. The “names” תהו and בהו given by the Torah to these raw materials are intended to forestall man changing the names in question and renaming them to suit his purpose. The words are composites, i.e. בו הוא parallels Isaiah 34,11 ונטה עליה קו-תהו ואבני בהו, “and He shall measure it with a line of chaos and with weights of emptiness.” The word קו is derived from קוה, hope, i.e. the builder employs the plumb line to check if the results of his efforts justified his hopes and expectations. אבני בהו, refer to the stones which the building consists of. [the foregoing is taken from Nachmanides. Ed.] After the Torah reported that initially G’d created heaven and earth, it reverts to the subject of “earth,” explaining that after the initial creative activity producing tangible matter, the phenomenon known as “earth” (in contrast to that known as “heaven”) was in a state of תהו, meaning tangible matter devoid of distinct shape and contours, so that it was best described as בהו, as G’d proceeded to provide it with distinct shape and contours. This meant that what had originally been a single raw material, now became “split” into the four basic raw materials we are all familiar with, i.e. fire, water, earth and atmosphere, air, wind. Ever since that stage of development, whenever we refer to the word הארץ, we mean the phenomenon which is composed of varying proportions of these four raw materials. When the Torah refers to the completion of G’d’s creative activity on the seventh day and describes it as ויכלו השמים והארץ וכל צבאם, it refers to the totality of what is known in our literature as the עולם התחתון, “the lower universe,” the part of the universe inhabited by living bodies. The word חשך describes the element fire, because the original fire is black. Had it been reddish it would have illuminated the night so that the darkness of night would be impossible to observe. The water which is the raw material used to mould the dust of the earth, is referred to by the Torah in our chapter as תהם, This is why the waters of the ocean are referred to as תהומות as in Exodus 15,8 קפאו תהומות בלב-ים, “the normally mobile waves became inert (as if frozen) in the midst of the ocean.” The bedrock of the ocean is referred to as תהום as we know from Isaiah 63,13 מוליכם בתהומות כסוס במדבר, “He guides them through the depths of the sea as one guides a horse through the desert.” In our context here, what we know as “air,” is referred to as רוח It is a well known fact that the combination of these four raw materials comprise what we know as ארץ, the globe we all inhabit. The pillar holding this lower universe together is the globe of earth, surrounded by water on most of its surface surrounded further by the atmosphere we call air or רוח. The fire in turn surrounds this atmosphere. [the heat of the sun emanates from beyond the atmosphere. Ed.] What our verse reveals is that this phenomenon described as ארץ, was “dressed up” in a shape, meaning that the element fire surrounded it on the outside, the atmosphere, air, רוח being an element in constant motion interweaving with the other elements. The innermost spot within all these layers is known in the language of our sages as אבן שתיה, the foundation stone of the earth, i.e. the stone which “waters” the entire globe. To sum up, the meaning of the first two verses is: “at the beginning G’d created heaven and He created earth, both out of non-existent matter. When the earth was first created, it was in a chaotic state devoid of form and contours, a mixture of the four basic elements fire, water, earth and wind, none of which had been defined as yet as to their functions.

R. Yitzchok said. Some commentators object that neither the Talmud nor the Midrash mention this statement in the name of R. Yitzchok. [The Midrash] states only what Rashi said [later]: מה טעם פתח בבראשית וכו' but states no more than that. [These commentators then explain] that R. Yitzchok was Rashi’s father and he was not a great Torah scholar. Rashi wished to honor his father by mentioning him in the beginning of his work. Thus Rashi asked his father to pose a difficulty that could be cited in his name. His father asked: למה התחיל בבראשית but did not ask מה טעם פתח בבראשית [as the Midrash does. Thus, Rashi cites the question in his father’s name.] This explanation, found in an old manuscript, is incorrect. For Rashi’s commentary on Avodah Zarah (75a) cites [a scholarly explanation of the Talmud] and says, “This is the explanation of my father, my teacher, may he rest in peace...” Thus it is clear that Rashi’s father was learned in Torah. (Divrei Dovid)

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בראשית ברא אלקים Die Lautverwandtschaft mit רעש und רחש, wovon das Eine eine Ortsbewegung und das Andere eine innere Bewegung bedeutet, lehrt, dass wir ראש als den Sitz der Bewegung, als dasjenige Organ zu begreifen haben, von welchem alle äußere und innere Bewegung den Ausgang nimmt. Daher heißt ראשית: der Anfang einer Bewegung, der zeitliche Anfang, nie der räumliche. Der räumliche Anfang heißt wie das Ende קצה; es sind eben die beiden Endpunkte einer Ausdehnung, die, je nachdem man seinen Standpunkt nimmt, Anfang oder Ende sein können. בראשית וגו׳ heißt somit: im Anfang alles Werdens war es Gott, der schuf; oder mit den beiden nachfolgenden Objekten zusammengefasst: uranfänglich schuf Gott den Himmel und die Erde. Jedenfalls spricht בראשית das Faktum aus, dass dem Schaffen Gottes Nichts vorangegangen, dass der Himmel und die Erde nur aus dem Schaffen Gottes hervorgegangen. Es ist damit die Schöpfung aus Nichts, יש מאין konstatiert, eine Wahrheit, die den Grundstein des Bewusstseins bildet, welches die Lehre Gottes uns aufbauen will. Das Gegenteil, die Urewigkeit des Weltstoffes, die den Schöpfer nur als den gestaltenden Bildner zulässt und die ebenso den Grundstein des heidnischen Bewusstseins bis auf den heutigen Tag bildet, ist nicht nur eine metaphysische Lüge, die den kosmogonischen VorStellungen der Menschen die Wahrheit, d. h. die Übereinstimmung mit der Wirklichkeit geraubt: sie ist die noch weit verderblichere, alle Sittlichkeit untergrabende Leugnung aller Freiheit in Gott und im Menschen. War dem Weltbildner der Stoff gegeben, so konnte er aus dem gegebenen Stoff nicht die absolut gute, sondern nur die relativ beste Welt gestalten. Alles physische und sittliche Übel würde unabwendbar in der Mangelhaftigkeit des Stoffes liegen. Gott selbst könnte die Welt weder vom physischen noch vom sittlichen Übel erlösen. Der Mensch könnte eben so wenig Herr seines Leibes werden, wie Gott Herr des Weltstoffes. Die Freiheit wäre aus der Welt geschwunden, eine blinde, trostlose Notwendigkeit würde über die Welt samt ihrem Gott und dem Menschen gebieten. Diese trostlose Nacht des Gottes- Welt- und MenschenBewusstseins verscheucht sofort das erste Wort der Gotteslehre, von dem es in Wahrheit heißt: "בראשית .פתח דבריך יאיר ברא אלקי׳!" hiermit steht und fällt alles Folgende. Alles, Stoff und Form alles Seienden ist aus dem freien, allmächtigen Schöpferwillen hervorgegangen. Frei steht und waltet noch heute der Schöpfer über Stoff und Form aller Wesen, über die Kräfte, die im Stoffe wirken, über die Gesetze, nach welchen sie wirken, und über die Formen, die sie gestalten; denn sein freier, allmächtiger Wille hat ja den Stoff geschaffen, ihm diese Kräfte einverleibt, diesen die Gesetze gesetzt, nach welchen sie die Formen gestalten. Und wie Er frei über seine Welt gebietet, so konnte Er auch dem Menschen, dem Er einen Funken seines freien Wesens eingehaucht, mit diesem Funken die Freiheit über seine kleine Welt, die Freiheit über den Leib und dessen Kräfte verleihen und ihn zum freien Ebenbilde des freien Gottes in die von Seiner Allmacht beherrschte Welt dahin stellen. Die בראשית von Gott erschaffene Welt ist nicht die möglichst beste, sondern die einzig gute; sie entspricht mit allen ihren scheinbaren Übeln dem Weisheitsplane ihres Schöpfers, der sie anders hätte erschaffen können, wenn dieses Andere seinem Willen entsprechender gewesen wäre. Der בראשית von Gott erschaffene Mensch hat mit allen seinen sittlichen Mängeln die Fähigkeit, in höchster sittlicher Vollkommenheit dem ihm von seinem Schöpfer vorgesteckten sittlichen Ideale zu entsprechen; die Möglichkeit seines Fehlens selbst gehört mit zu seiner sittlichen Vollendung, sie ist ja die Grundbedingung seiner sittlichen Freiheit, und beide, Welt und Mensch, werden das höchste Ziel des Guten erreichen, für welches sie beide erschaffen; denn der Gott, der ihnen dieses Ziel gesteckt, hat sie beide für dieses Ziel mit seinem allmächtigen, durch nichts gehinderten, freien Willen geschaffen. Er hätte sie anders geschaffen, wenn dies dem von Ihm frei gesetzten Ziele förderlicher gewesen wäre. Eine Wahrheit, die wir uns immer wieder aufs neue im קדיש in's Bewusstsein rufen, in welchem wir die Überzeugung aussprechen, dass Sein großer Name sicherlich die von Ihm gewünschte "Anerkennung und Heiligung in einer Welt gewinnen werde, די ברא כרעותיה ,die Er ja ganz nach seinem Willen für dieses Ziel geschaffen." In diesem Sinne gewinnen auch die Sätze der Weisen: בזכות ישראל בזכות משה בזכות חלה מעשר ובכורים נברא עולם die alle ,ראשית genannt werden, oder der Satz: ה"ב"ה היה מביט בתורה ובורא העולם ihre tiefe Begründung. Wenn Israel und Moscheh als ganz neue Anfänge einer ganz neuen Phase der Geschichtsentwicklung erscheinen und daher ראשית genannt werden, oder diesen Namen als erste Verwirklichung des mit der Menschenschöpfung vorgesetzten Ideals, gleichsam als Erstlinge der Gottesernte verdienen; wenn חלה מעשר ובכורים nichts als die Ausdrücke sind für die huldigende Zurückgabe der Welt an Gott, deren Spender; wenn vor allem das Gesetz der erste Baustein für den mit der Schöpfung und aus derselben zu erreichenden Gotteszweck ist und darum ראשית genannt wird: so waren alle diese, wenn gleich spät sich entwickelnden Ziele schon mit dem Beginn der Welt gesichert, eben weil diese בראשית geschaffen ist, ganz aus Gottes Händen hervorgegangen, somit von vorn herein für diese höchsten Ziele gebildet worden. Gott, heißt es, schaute in die תורה und schuf danach die Welt. Wir erkennen somit in diesem בראשית den Eckstein unseres Gott- und Welt- und Menschen Bewusstseins und begreifen, wie, als dieses Bewusstsein geschwunden war und wieder neu aufgerichtet werden sollte, das freie, unumschränkte Schalten Gottes mit der Welt, ihren Stoffen, Kräften und Gesetzen, durch Wunder zu konstatieren war, die eben als נסים, hochaufgesteckte Merk- und Leitzeichen, uns zur Wiedergewinnung des Bewusstseins von der durch nichts gehinderten freien Allmacht Gottes führen sollten, ein Bewusstsein, das, wie angedeutet, die Vorbedingung alles sittlichen Menschenbewusstseins, somit die Vorbedingung unseres ganzen Verhaltens zur תורה bildet.

There is a midrash (Bereishit Rabbah 1), that the reason why [the Torah] opened with a "bet" and not with an "aleph", is because the "bet" has a connotation of blessing ("B"racha), and "aleph" has a connotation of cursing ("A"rirah). The Holy One, blessed be He, said: I will open with a "bet", with a connotation of blessing, and if it would only be that it should be able to be fulfilled! Alternatively: [The reason the Torah opens with a "bet", which equals two in gematria] is because of the two worlds that were created, this world and the world to come. Alternatively: [The reason the Torah opens with a "bet", which equals two in gematria] is because of the two Torahs, the written Torah, and the oral Torah, to teach you that the world was created in the merit of the Torah and its learners. Bereishit: The [same Hebrew] letters as "Bet Resh" [="first house"], meaning the first Temple, as it says (Jeremiah 17:12) "An honorable throne, exalted from the beginning, the place of our Temple." Alternatively: The [same Hebrew] letters as "A' B'Tishrei" [="1st of Tishrei"], which was when the world was created. Alternatively: The [same Hebrew] letters as "Yirei Shabbat" [="Awe of the Sabbath"], to tell you that the world was created in the merit of Shabbat. Alternatively: The [same Hebrew] letters as "Brit Aish" [="Covenant, Fire"], that in the merit of "covenant", which is circumcision, and in the merit of fire, which is the Torah, we will be saved from the judgement of Gehinnom. Alternatively: The [same Hebrew] letters as "Briat Yesh" [="Creation of something/310"], for the creation of 310 worlds for every righteous individual.

בראשית, the reason why the Torah did not commence with the letter א but with the letter ב, is that the universe, i.e. earth, resembles that letter, i.e. it is enclosed from three sides as in the letter ב only the left side being open, i.e. the north side. [I presume that what the author means is that when we read the Torah, and the reader in the synagogue is facing east, as is customary in the synagogues in the northern hemisphere, the open side of that letter is on his left, i.e. north. Ed.] According to tradition, the letter א complained to G–d that it had not been allowed for the Torah to commence with it. What did G–d do? He recompensed that letter by commencing the Ten Commandments at Mount Sinai with the letter א, where we read: (Exodus 20,2) אנכי ה' אלוקיך וגו', “I am the lord your G–d, etc.” The word בראשית consists of 6 letters, symbolising the six days of creation; The first verse of the Torah has seven words, symbolising the numbers of days in a week. It contains 28 letters, symbolising the 28 days of the month. [Perhaps the fact that the first letter is in a much bigger font compensates for the slight inaccuracy of the author stating the month has 28 days and not 29. Ed.] We also find the letter א six times in that verse, symbolising the six thousand years this earth [after the creation of man, Ed.] is supposed to exist in the format as we know it. The meaning of the word aleph in Hebrew is “one thousand.” The second verse in the Torah, commencing with the word: והארץ, immediately after the word ארץ, “earth” at the end of the preceding verse, symbolises that the period known as the period of Moshiach, is to last 2000 years. (Talmud, Sanhedrin folio 97) [the last two millennia preceding the arrival of the messianic age. Ed.] In Exodus 13,9 the Torah writes: למען תהיה תורת ה' בפיך, “in order that the Torah of Hashem be in your mouth;” in that verse the letter א occurs twice to serve as a hint that two thousand of the 6000 years that the earth will function as we know it, will already be years in which G–d’s Torah will be studied by many people. [Seeing that the Jewish people began its existence with the birth of the first Jew who was a Jew at birth, Yitzchok, which occurred 400 years before the Exodus, and it is the Jewish people’s task to study and spread the Torah, and Yitzchok’s birth coincided almost exactly with the beginning of the third millennium, this may be why the author of this commentary chose that verse and the two letters א in it, as another example of the letter א being utilised as a symbol of Torah study.

בראשית. The reason why G-d commenced the Torah with the letter ב, the second letter in the alphabet, instead of with letter א the first letter in the alphabet, is to draw our attention to the fact that the letter ב is surrounded from three sides, i.e. from east, west, and south, whereas the fourth side is left open, a warning that evil winds may blow from the north unimpeded by a barrier. We have a tradition dating back to Jeremiah, that disaster threatening the Jewish people has a habit of commencing from the North (Jeremiah1.14) . [This editor always found this puzzling as the meaning of the word צפון, “north,” is “hidden,” i.e. not easy of access, and here the letter ב being open in a northerly directions would appear to invite disaster. Ed.] We also find that the name of G-d when spelled אדני appears in the Torah 134 times, corresponding to the combination of the first and last letter of each of the letters in the words for “east,” i.e. 48 מזרח, “south,” דרום, i.e. 44, and “west,” i.e. מערב, i.e. 42. The “north” is not hinted at, and is left open until there is a need, i.e. to counter it with a different name of the Lord. The number 134 is equivalent to the numerical value of the word (Aramaic) קלד, “to lock up, insert a key.” When disaster faces the Jewish people, G-d’s people, the Creator will be called upon to seal the fourth side of this first letter in the Torah by using His “name” as the key. The answer to the question, why He had left it open in the first place, seeing He sealed all the other directions to prevent attacks upon His people, is in order to present a challenge to the blasphemers when the time of the redemption comes to close this side if they are able to. If you will count each letter of the alphabet and add it up according to their values as numbers, i.e. 2= ב+ 1=א plus ג = 3, you will get a total of 1500, i.e. 500 for each of the three other directions, corresponding to the number 500, the years of travel on foot travel on foot required to cross the surface of the globe in each direction. (based on Shir hashirim rabbah6.14)

Our Sages said, "That a letter Beth was added...etc." The commentators longed to for their sake to an explanation HaRav's words in a various ways, And after the study it seems that his words (brought) up with an opinion (from) Rashi and became a few. Here is HaRav (whom) introduce to the Torah conflicting opinions Midrash of the study beginning with Beth assume a blessing in the creation of heaven and...etc. And in a book explain clear an opposite of that wrote showed letters reason, these (was) his words hakof reverse a truth and curse forever...etc.

בראשית ברא IN THE BEGINNING GOD CREATED — This verse calls aloud for explanation in the manner that our Rabbis explained it: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’’. If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; for if it intended to point this out, it should have written 'בראשונה ברא את השמים וגו “At first God created etc.” And for this reason: Because, wherever the word ראשית occurs in Scripture, it is in the construct state. E. g., (Jeremiah 26:1) “In the beginning of (בראשית) the reign of Jehoiakim”; (Genesis 10:10) “The beginning of (ראשית) his kingdom”; (Deuteronomy 18:4) “The first fruit of (ראשית) thy corn.” Similarly here you must translate בראשית ברא אלהים as though it read בראשית ברוא, at the beginning of God’s creating. A similar grammatical construction (of a noun in construct followed by a verb) is: (Hosea 1:2) תחלת דבר ה' בהושע, which is as much as to say, “At the beginning of God’s speaking through Hosea, the Lord said to Hosea.” Should you, however, insist that it does actually intend to point out that these (heaven and earth) were created first, and that the meaning is, “At the beginning of everything He created these, admitting therefore that the word בראשית is in the construct state and explaining the omission of a word signifying “everything” by saying that you have texts which are elliptical, omitting a word, as for example (Job 3:10) “Because it shut not up the doors of my mother’s womb” where it does not explicitly explain who it was that closed the womb; and (Isaiah 8:4) “He shall take away the spoil of Samaria” without explaining who shall take it away; and (Amos 6:12) “Doth he plough with oxen," and it does not explicitly state, “Doth a man plough with oxen”; (Isaiah 46:10) “Declaring from the beginning the end,” and it does not explicitly state, “Declaring from the beginning of a thing the end of a thing’ — if it is so (that you assert that this verse intends to point out that heaven and earth were created first), you should be astonished at yourself, because as a matter of fact the waters were created before heaven and earth, for, lo, it is written, (v. 2) “The Spirit of God was hovering on the face of the waters,” and Scripture had not yet disclosed when the creation of the waters took place — consequently you must learn from this that the creation of the waters preceded that of the earth. And a further proof that the heavens and earth were not the first thing created is that the heavens were created from fire (אש) and water (מים), from which it follows that fire and water were in existence before the heavens. Therefore you must admit that the text teaches nothing about the earlier or later sequence of the acts of Creation.

ברא, He had converted “nothing” into “something.” There had been no need to invoke “time” in order to accomplish this.

In the beginning, created God...: It would have been fitting to begin the Torah with the name of God; so much so that the Sages of blessed memory needed to change [the word order in their Greek translation] for King Ptolemy and write, "God created the beginning." And about this, the commentators have given a reason that is praiseworthy: Since the existence of God, may He be praised, is impossible to fathom except though His attributes, His acts and the work of His hands, that He created; they are the ones that testify, speak and give faithful testimony about His blessed existence; therefore [the Torah] mentioned first, "In the beginning, created" and afterward is God made known. But there is a difficulty about this, since it should have been written, "Created God the beginning," since it is logical that anything that the name of God could precede, it should precede; since behold [the knowledge of] the existence of God is not dependent upon the knowledge of the earlier things in the creation, about which the word bereshit [in the beginning] relates to, according to most commentators.

IN THE BEGINNING G-D CREATED. Rashi wrote: “This verse calls aloud for elucidation,¹⁹The difficulties in the verse are: (a) The word bereshith (in the beginning) appears throughout the Bible in a construct form such as: In the beginning of the reign of Jehoiakim (Jeremiah 27:1). But here it cannot be in construct form since such a form can be used only in connection with a noun, and the word bara (He created) is a verb. (b) Again, it cannot be said that here bereshith is actually in a construct form and that a missing noun is implied, thus making the sense of the verse, “in the beginning of all, G—d created…,” for if so, the following difficulty presents itself: since Scripture, according to this interpretation, sets out to tell us the order in which things were created, why does it say in Verse 2 And the spirit of G-d hovered over the face of the waters when it has not yet told us when water was created? Hence Rashi turns to a Midrashic interpretation in which the word reshith is another name for the Torah and Israel. The word bereshith is thus not in a construct form but stands by itself, and the sense conveyed is: “For the sake of that which is reshith [Torah and Israel] G-d created.” as our Rabbis have explained it:²⁰Bereshith Rabbah 1:6; Tanchuma (Buber) Bereshith 3. “For the sake of Torah which is called reshith, as it is said, The Eternal made me as ‘reshith’ (the beginning) of His way,²¹Proverbs 8:22. and for the sake of Israel who is called reshith, as it is said, Israel is the Eternal’s hallowed portion, the ‘reshith’ (first-fruits) of His increase.”²²Jeremiah 2:3.
This Midrash of our Rabbis is very hidden and secret for there are many things the Rabbis found that are called reshith and concerning which they give Midrashic interpretations, and those wanting in faith count their multitude. For example, they [the Rabbis] have said:²³Bereshith Rabbah 1:6. “For the merit acquired by [fulfilling the commandments associated with] three things has the world been created: for the merit of the Dough-offering, for the merit of Tithes and for the merit of the First-fruits. In the beginning G-d created. Reshith surely signifies the Dough-offering, as it is said, The first of your dough.²⁴Numbers 15:20. Reshith surely signifies the Tithes, as it is said, The first of thy corn.²⁵Deuteronomy 18:4. Reshith surely signifies the First-fruits, as it is said, The first-fruits of thy land.”²⁶Exodus 23:19.
The Rabbis have further said:²³Bereshith Rabbah 1:6. “For the merit acquired by Moses [the world has been created], as it is said, And he chose a first part for himself.”²⁷Deuteronomy 33:21. Reference here is to Moses who took the territory of Kings Sihon and Og as he knew that his grave was to be therein. (See Rashi, ibid.) It was thus for the sake of this meritorious person, of whom reshith was said, that the world was created.
Their intent in the above texts is as follows: the word bereshith alludes to the creation of the world by Ten Emanations, and hints in particular to the emanation called Wisdom, in which is the foundation of everything, even as it says, The Eternal hath founded the earth by wisdom.²⁸Proverbs 3:19. This is the Heave-offering [referred to in the Midrash mentioned above], and it is holy; it has no precise measure,²⁹By law of the Torah, the Heave-offering given to the priest has no fixed measure; the owner may give according to his discretion. “Even one grain frees the whole mound” (Kiddushin 58 b). Similarly, our conception of Divine wisdom is infinitesimal in relation to its true scope. thus indicating the little understanding created beings have of it. Now just as a man counts ten measures — this alludes to the Ten Emanations — and sets aside one measure of the ten as a Tithe, so do the wise men contemplate the tenth Emanation and speak about it. The Dough-offering, which is the single commandment pertaining to the dough, alludes to this. Now Israel, which is called reshith as mentioned above, is “the congregation of Israel,” which is compared in the Song of Songs to a bride and whom Scripture in turn calls “daughter,” “sister” and “mother.” The Rabbis have already expressed this in a homiletic interpretation of the verse, Upon the crown wherewith his mother hath crowned him,³⁰Song of Songs 3:11. and in other places. Similarly, the verse concerning Moses, And he chose a first part for himself,²⁷Deuteronomy 33:21. Reference here is to Moses who took the territory of Kings Sihon and Og as he knew that his grave was to be therein. (See Rashi, ibid.) It was thus for the sake of this meritorious person, of whom reshith was said, that the world was created. which they [the Rabbis in the above Midrash] interpret to mean that Moses our teacher contemplated [the Deity] through a lucid speculum,³¹So clearly stated in Yebamoth 49b. and he saw that which is called reshith (the first) for himself, and therefore he merited the Torah. Thus all the above Midrashim have one meaning. Now it is impossible to discuss this explanation at length in writing, and even an allusion is dangerous since people might have thoughts concerning it which are untrue. But I have mentioned this [i.e., the above brief explanation] in order to close the mouths of those wanting in faith and of little wisdom, who scoff at the words of our Rabbis.

In the beginning, God created: Many have already been disturbed [about] why there is no proclamation for the creation of the heavens and the earth, and why the creation of the angels is not mentioned. And one should also wonder why the first day is different from the other days of the creation; since every one of them is dedicated to a specific thing or to specific things of one type or one category. But the first day includes a specific thing which is the creation of light, and besides this [also] includes something general - and there is nothing more general than it - and that is the creation of the heavens and the earth. This is something very strange, and it would have been fitting to designate one day for the creation of the heavens and the earth, without attaching to them the creation of something specific - which is the light - on one day. And it appears to me that one answer will suffice for [all] three of the questions, and that is that the heavens and the earth were not created on the first day but before then. And this is according to what is said (Berakhot 25b), "the Torah was not given to the ministering angels" - and [this means] that the story of creation is only coming to tell the beginning of matters of the lower world - which is the habitation of man - and a little of the matters of the upper world, from the angle of that which is relevant to people, which is to say from the angle of that which is useful for us [to know]. And it would not have been possible to explain to people all the matters of the heavens; but [at the same time] it was [also] not His will, may He be blessed, to bring people to believe that nothing exists except that which we see and [empirically] know. Therefore, the Torah tells what was created and made on each one of the six days of creation; and it began the story of the details of creation with one verse that includes a different creation that came before the six days - and its details were not explained in the Torah - in its stating, "In the beginning, God created the heavens and the earth," and not stating, "And God said, 'let there be heavens, let there be earth.'" This is to inform that it is not His intention to tell us the details of that creation and that this is just a vague statement which contains many, many statements. And behold, the heavens and the earth mentioned here are not exactly the heavens and the earth mentioned on the second and third day. Rather the heavens mentioned here includes everything above the earth and the heavens mentioned on the second day includes only the portion from them that is known to people. And the earth that is mentioned here includes the earth that is mixed up with water, and upon which was the wind/spirit, [whereas] the earth mentioned on the third day only includes the dry land. That is, in my opinion, the main simple explanation of this verse. And lest someone say that this contradicts what comes in the Ten Commandments, "because in six days the Lord made the heavens and the earth;" there is, in fact, no contradiction to my explanation from there, since it does not say, "because in six days the Lord created the heavens and the earth," but rather, "because in six days the Lord made;" and the intention [there] is about the making of the firmament and about the separation of the earth from the water. And the words, "and all that there is in it" that are said in [the continuation of] the Ten Commandments include the light and the luminaries and the animals that are upon the earth and in the midst of the seas. And in Parshat Ki Tissa (Exodus 31:17), it shortened it and only mentioned the heavens and the earth, and included in them every thing that is in them. Also the Sages, of blessed memory, said (Pesachim 54a) that the Throne of Glory came before the creation of the world. Bara (created): The verb, bara, in the simple structure and in the passive structure, is never found in any place with reference to human action. And we find that a man is called a doer and a former, but we don't find any place where man is called a creator (boreh). And it appears that this root is used to indicate anything that deviates from that which is the way of the world, as per, "I will make wonders which were not created (nivrau) in all the earth" (Exodus 34:10); "and if the Lord creates (yivra) a creation and the ground opens its mouth" (Numbers 16:30); "I let you hear new things from now... they were created (nivrau) now and not from before" (Isaiah 48:6-7); "because the Lord created (bara) something new on the earth" (Jeremiah 48:7); and here God created (bara) the heavens and the earth, a Godly act which has nothing like it. We find creation from nothing (ex nihilo) explicitly [mentioned] in the Book of Maccabees, Book II 7:28; and also the Samaritans say that the world was created from nothing in their liturgical poems, and it is also [included in] the faith of the Karaites. And Yechezkel, when speaking about the king of Tyre, used the expression, briah about him: "on the day you were created (hibaraecha), they were established" (Ezekiel 28:13); "from the day you were created (hibaraech)" (Ibid., 15). He poetically compared him to Adam, whom God created and placed in the Garden of Eden, which is as it is stated [there], "you were in Eden, the garden of God;" hence, he used the expression briah, as if [to say] that he was not formed through a father and mother; instead he was a creation that God created. And in the intensive (piel) structure, we find the root, bara, indicating chopping and cutting (Joshua 17:15; Ezekiel 23:47); and in the causative, "lehavriachem (to feed yourselves)" (I Samuel 2:29), [to indicate] a matter of health and portliness. And in some [versions] of II Samuel 12:17, we find bara in the simple structure [as follows]: "and you did not create bread," with a [letter,] alef instead of a [letter,] hay. And that was the version [in front of] Rabbi Avraham Ibn Ezra, and it was not the version [in front of] Rabbi David Kimchi. Elohim (God): El and eyal is always an expression of power and strength and elohim is the plural form; and this was [the accepted terminology] of the nations that worshiped idols (Kuzari 4:1). And they would call all of the forces of nature that are the causes of phenomena, [elohim], and they would worship them; and each one of them would be a god for them. However, the Hebrews, who were monotheists, kept this name in the plural to indicate that the God that they were worshiping was not [just] one specific power. As the non-Jews would say, "the Lord is the god of the hills and not the god of the valleys," (I Kings 20:28) but [in fact] He is the collection of all the forces and the Master of every force. (And similar to this is the word, seas [yamim], see below, verse 10). So [too] is He called by the name, 'Hosts,' to say that He, Himself, contains all the powers of all of the hosts of the Heavens which the non-Jews would worship - see my commentary on Isaiah 1:9.

In the beginning: [It is] like 'at the start.' And the intention is 'at the start of the being of all that exists;' since before then, there was nothing in existence besides the Creator, may He be blessed, alone. And also from the expression, "In the beginning," we learn the truth of creation of the world [ex nihilo].

The heavens have open and I saw the vision of God, Creator of the ends of the earth, and I reflected upon that which I have been allowed to reflect upon in the unfolding of holy words; and my remark is from the East of (before) the Torah. His saying, "In the beginning of," [bears a] structure which is relational, as you would say 'the beginning of a thing, but here what ['the beginning of'] refers to is missing (beginning of what?). And who is like our God, who knows the thing (word), is the origin of the thing (word) not from Him?

The heavens and the earth: The clear simple explanation is that which was written by Ramban on verse 8, that [the Torah] is not speaking in this verse about the firmament that would on the second day be called, heavens; and about the dry land that would be called land on the third day. It [follows] from this that the firmament is not intrinsically and inevitably heavens, and so [too] dry land is not inevitably earth; rather [it is only that] the Holy One, blessed be He, called the firmament, heavens, and the dry land, earth; which is not the case in this verse - [instead, here] it is implied that, in essence and to begin with, their qualities are evident; which is that their names are heavens and earth, [even] without being given [these names.] Just like the name, dry land, is not [dependent on its] being given a name, but rather it is self-evident that dry dirt and soil is called dry land, based on its characteristics [and so will be explained about man, later.] And the explanation is that in the beginning of the creation, [it was] His will, may He be blessed, that all the workings of the world should be [by way of] emanator and recipient. An example is the sun and the seven planets that emanate to us. Nonetheless, they receive from what is higher than them. And about what is higher than them, we say in the prayer text, "who takes out the sun from its place and the moon from its dwelling place." And it is known that the movement of the sun and the moon is not in this fashion, but the intent is [regarding] the causes of motion of the sun and the moon. And they are called according to their action, as per the explanation of Rambam, of blessed memory, on the Tractate Avodah Zarah - the form of the sun is the 'constellation' of the sun. And behold, all of the emanators [together] are referred to by the name, heavens [shamayim,] because of the letters [that form the combinations], shem, yim: the meaning of shem [name] is the latent potential to emanate; and yim is an even number [to indicate] the plural [form] as with yadayim [hands] and raglayim [feet]; and eretz [earth] indicates the recipient, the nature of which is to run [ratz] to receive the emanation. [And see what I have written in the book of Deuteronomy in Parshat Ha'azinu Hashamayim and in Parshat Berakha on the verse (Deuteronomy 33:28), "even His heavens drop down dew."] And the verse did not explain anything about the highest emanators, since they cannot be fathomed, except by those of great intelligence. And whoever's mind is sharp will find a hint about it all, as it is with everything. And the earth begins from the higher waters, in the midst of which, afterwards God made the firmament. And the potential of the water above the firmament, and its form, was made different than the lower waters, as will be explained.

ברא, “He created;” the term ברא is used on occasion as applying to something which is not of physical substance such as in Numbers 16,30 when Moses predicts that G’d will “create, יברא” a gaping hole in the ground wherever members of Korach’s clan and supporters stood, into which they would disappear. Clearly, the earth’s crust opening into a fissure is not something tangible, something of substance. The word ברא always means that no “matter” was involved in what G’d is described as “creating.” Job 23,13 makes such a point when referring to G’d: ונפשו אותה ויעש, “whatever He desired, He did.” [He does not have to operate within given parameters]. Similarly, Isaiah 43,7 describes G’d as saying: כל העולם הנקרא בשמי ולכבודי בראתיו, יצרתיו, אף עשיתיו, meaning that “the entire world which is called by My name in My honour, is so called in order that people will say that I have created it, I have formed it, I have completed it.” The message is that G’d created it out of “nothing,” not using existing materials. According to the great sage Maimonides, the word לכבודי, may mean “according to My will.” However, one can also understand the word in its literal sense, i.e. that the world and all that is in it represents G’d’s glory. This would conform to Isaiah 6,3 מלא כל הארץ כבודו, “the entire universe is full of His glory.” Seeing that G’d Himself is invisible, we can only recognise Him and His glory by means of His accomplishments, including His creatures.

The Torah should have begun... This is because the Torah was given to Israel only for the mitzvos it contains, that they should keep them. (Thus it is called Torah, connoting “instructions”). If so, all these narratives should not have been written in the Torah, but they should have been made into a separate book, like Sefer Yehoshua or Sefer Shoftim.

"For if they will say..." Now, you may argue that the verse is still problematic; for how does the issue of the giving of the land connected to Torah's mitzvot? This is clear, since most of the Torah's mitzvot are performed in conjunction with (the Jewish people's sovereignty or dwelling in) the land. Donations, tithes and construction of a temple must be done in the land. When Jewish people do not have the land they cannot fulfill these mitzvot at all. ...

ברא. Die verwandten Wurzeln: פרע, פרא, פרח, ברה, ברח, die sämtlich ein Hinausstreben und Hinaustreten aus einer Innerlichkeit oder einer Gebundenheit bedeuten, ergeben für ברא ebenfalls den Begriff des Hinaussetzens in die Äußerlichkeit; heißt ja auch Chaldäisch ברא ohne weiteres das Draußenseiende, draußen. ברא ist somit das Äußerlichmachen eines bis dahin nur im Innern, im Geiste Vorhandengewesenen. Es ist jenes Schaffen, dem nichts anderes als der Gedanke und der Wille vorangegangen. Es ist das eigentliche יש מאין und wird daher nur von dem Schaffen Gottes gebraucht. Ehe die Welt ward, war sie nur als Gedanke in dem Geiste des Schöpfers — menschlich zu sprechen — vorhanden. Der Schöpfungsakt machte diesen Gedanken äußerlich, gab diesem Gedanken ein äußeres, konkretes Dasein. Die ganze Welt im ganzen und einzelnen ist somit nichts als verwirklichte Gottesgedanken. Eine Anschauung, der wir auch in der Betrachtung der Wurzel היה, dem jüdischen Begriffe des Seins (siehe V. 2) wieder begegnen. — (Von dieser Bedeutung des Äußerlich-, Konkret-, Tastbarwerdens ward dann auch ברא zur Bezeichnung des Feist-, Korpulent-, Gesundseins und davon ,בריה ,ברה ברית zur Bezeichnung des ersten Mahles, des Anbisses, Frühstückes, das den Menschen wieder äußerlich gekräftigt hinstellt, ihn gleichsam wieder fest, konkret macht. Auch das ובראתו, ובראת לך שם (Josua 17, 15, 18) dürften sagen: schaffe dir dort Raum, dass du dich ausdehnen kannst. Oder es hängt mit dem chald. Begriff ברא, das Draußenseiende, das Freie, die Weite zusammen und heißt dann: mache dir den Wald zum freien Raum. וברא אותהן בחרבותם (Ezech. 23, 47) heißt wohl nicht durchbohren, sondern aufschlitzen, so dass die sonst verhüllten Eingeweide frei und offen werden. In sofern kann auch das ברא vom Walde: frei machen, lichten bedeuten, die bis dahin in Waldesdickicht verborgenen Stellen zugänglich machen.)

"Bereishit Bara": In numerical value, [the letters also equal] "On Rosh Hashanah the world was created."

בראשית, Rashi understands the letter ב at the beginning of this word to mean: “on account of, due to, because of the merit of;” the word ראשית, he understands as a reference to the Torah, which elsewhere has been called ראשית. We also find that the Sabbath, the holy covenant, and the circumcision have been referred to by that name. The same is true of the word: אש, “fire,” which near the end of the Torah (Deuteronomy 33,2) has been referred to as the אשדת, “fire converted into religious law.” Rashi further quotes an interpretation by Rabbi Yitzchok, also found in an ancient version of Tanchuma, according to which, if the Torah were only a record of G–d’s laws, it need not have commenced before the 12th chapter of Exodus, where we encounter for the first time a law addressed to the entire people of Israel, i.e. the sanctification of the new moon, and the fact that we count the months of the year according to the moon’s orbit. On the face of it that statement is difficult as such laws as circumcision for Jewish males, as well as the prohibition to eat the gid hanashe, the thigh vein of mammals, has been recorded alread prior to this. We must assume that the Tanchuma referred to legislation given to the people when they had become a nation, something that began with chapter 12 in Exodus. Rabbi Yitzchok basing himself on Tanchuma, argues that everything in the Torah recorded prior to chapter 12 in Exodus has as its purpose to defend the Jewish people against any claim that they had robbed the Canaanites of their land when they crossed the river Jordan.

בראשית; Rashi comments on this word as follows: “Rabbi Yitzchok said that there was not really any need to commence the Torah before the beginning of chapter 12 inExodus, when G-d addressed the Jewish nation with legislation about the forthcoming Passover. He only did so in order to tell mankind that He owns the earth and therefore can allocate parts of it to those, whom He chooses, i.e. that the Israelites did not rob the Canaanites of their land, which had never been rightfully theirs. Rashi therefore considers the laws about Passover as the first commandment given to the Jewish people. If we were to counter that the seven universal laws that apply to all of mankind apply to us also, and these had been given many years before there was an Avraham, even, the answer is that what Rashi meant was the Passover legislation was the first commandment given to the Jewish people when all of them were present during that address. (Exodus 12,3) To the question that the mere idea of the Canaanites arguing that the Israelites had stolen their land, seeing that what belongs to the slave automatically belongs to his master, and Canaan (Noach’s grandson) had been demoted to being a slave by his grandfather ever since he had been cursed, so how could they have ever owned it? (compare Genesis 9,26) Canaan’s descendants had been slaves of Shem, the greatgrandfather of Avraham ever since! Rashi himself pointed this out already on Genesis 12,6. The Canaanites, as alluded to in that verse, had robbed the descendants of Shem of their heritage! We would have to answer that the Canaanites i.e. the tribes making up that kingdom, also contained kings (King of Chatzor) and others who were not descended from the original Canaan. (Compare Joshua, beginning chapter 11) The latter might even have been descended from Shem, so that the Israelites would have had a legal claim on the land they occupied as they were rightful owners. An alternate way of explaining why the Torah commenced with the word (and the story that follows) of בראשית is this. It is to inform us of the sequence in which this material universe came into existence and how once created it was allocated to the creatures inhabiting it, as Rashi explained, i.e. to prove that the Canaanites had no legal claim to dispute the Jews’ viewing it as their inheritance, ancestral heritage, by claiming that rightfully Eylam had a legal claim to it. [Eylam was Shem’s firstborn son, (Genesis 10,21, whereas Avraham was a descendant of Shem’s youngest son Arpachshad, basing themselves on what is written in Genesis 11,13 where this son is listed last, not first as in 10,21. Ed.] Yet another reason for the Torah commencing with the words: בראשית ברא אלוקים, “at the beginning G-d created, etc.;” is to state categorically that the universe in which we live did not exist eternally, or is the result of “the big bang,” but was created by a Creator. When Rashi states that G-d allocated the land of Israel to the Israelites מרצונו, “as an expression of His goodwill,” this is an implied warning that such an allocation was not absolute and irreversible for all future time, otherwise how could He take it back by exiling its people and reallocate it to someone else? Rashi also makes the point that the word ראשית, whenever it occurs in the Bible is invariably linked to the word following it. The author, supporting Rashi, cites an example from Leviticus 2,12: קרבן ראשית תקריבו אותם, “you are to present them as an initial offering.” [Rabbi Chavell, in his annotations, already pointed out that the author’s statement is not quite accurate, pointing to Deuteronomy 33,21, וירא ראשית לו. Ed.]

ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.

אלוקים, The expression “elo-ha” refers to something enduring, eternal. This is why Moses (Deut. 32,17) refers to demons, שדים, as לא אלו-ה, seeing that they are not eternal, are subject to death as our sages taught (Chagigah 16) The reason that the term “elo-ha” here appears in the plural mode, i.e. “elo-him,” is to teach us that G’d is the origin of all the various visible and invisible manifestations in the universe. This is what the prophet (Isaiah 6,3) has in mind when he described G’d as מלא כל הארץ כבודו, “the entire globe is a manifestation of His glory.” There is no other existence unless it has emanated from His existence. This is what Nechemyah 9,6 had in mind when he said ואתה מחיה את כלם, “You provide life for all of them.” When speaking of “appearances,” every phenomenon which is abstract as distinct from being tangible, is described by the generic term אלוקים. Professional, i.e. expert judges are called אלוהים, as they are able to pronounce judgment בצלם אלוקים, reflecting Divine wisdom. Their very profession is testimony to something enduring, divine in nature.

And also [difficult] is that the writer of the Akeida [commentary - R. Yitschak Arama] based this explanation on the midrash (Bereshit Rabbah 1:12), "'And Your humility enlarges me' (Psalms 18:36); A king of flesh and blood mentions his name first and afterwards his acts, but the Holy One, blessed be He, mentioned His name after He mentioned His acts;" and what His humility is in this needs to be understood; and that which it says "made me great," in what way did He enlarge us and make us great? And what appears most likely to me, is to say that Rashi wanted to fix all of this when he said that "this text says nothing if not 'interpret me' - [the term reshit, literally, the start or head of is used here] because of the Torah and Israel which are [both] called reshit;" which means to say that it is impossible to know about God's existence, may He be blessed, except through the Torah and Israel. That's why they are called reshit, since they are both an introduction through which one comes to the knowledge of God's existence, may He be blessed [and so precede the name of God in the first sentence of the Torah.] Since the Torah publicizes faith in His creation and Divinity, may He be blessed. And Israel also knew to publicize the existence of God, may He be blessed, from the angle of the transmission that they received, one person from another, back to Adam who saw the world destroyed and built, and is a faithful witness to the creation of the world, which is a sign [indication] of its Creator; and this transmission was spread by the offspring of Avraham, Yitschak and Yisrael.

IN THE BEGINNING. Rashi wrote: “If you wish to explain it [the word bereshith] in accordance with its plain meaning, explain it thus: at the beginning of the creation of the heaven and earth, and the earth was formless and void and there was darkness, the Holy One, blessed be He, said, Let there be light.” If so, the whole text leads into the creation of light.
Rabbi Abraham ibn Ezra explained it in an identical way. However, he established that the letter vav in the word veha’aretz (and the earth) does not şerve [as a connecting letter as it normally does and which would mean “and,” but it serves rather as the word “when.”] There are many such examples in Scripture. The meaning then according to Rabbi Abraham would be: at the beginning of the creation of heaven and dry land, there was no habitable place on earth; rather, it was unformed and void and covered with water, and G-d said, Let there be light. According to Abraham ibn Ezra’s opinion, only light³²According to Rashi in Verse 6 (also 2:4), the sun, etc., was also created on the first day. was created on the first day.
The difficulty which Rabbi Shlomo [Rashi] had which led him to the above interpretation is, as he said: For if Scripture intended to teach the order in which the acts of creation took place, it should have written barishonah [instead of bereshith], since wherever the word reshith occurs in Scripture it is in the construct state. But there is the verse, Declaring the end ‘mereshith’ [from the beginning].³³Isaiah 46:10. Here the word reshith is not in the construct state. And if one will connect it with the missing word davar [thing — thus making the verse read: “Declaring the end of a thing from the beginning of a thing”—] here too it could be connected to a missing word.³⁴Thus reading: Bereshith kol, (In the beginning of everything [G—d created]). There is also the verse, And he chose ‘reshith’ (a first part) for himself.²⁷Deuteronomy 33:21. Reference here is to Moses who took the territory of Kings Sihon and Og as he knew that his grave was to be therein. (See Rashi, ibid.) It was thus for the sake of this meritorious person, of whom reshith was said, that the world was created. [Here again the word reshith is not used in the construct state.] And Rashi raised other objections.
Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created). Everything that exists under the sun or above was not made from non-existence at the outset. Instead He brought forth from total and absolute nothing a very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality. This was the primary matter created by G-d; it is called by the Greeks hyly (matter). After the hyly, He did not create anything, but He formed and made things with it, and from this hyly He brought everything into existence and clothed the forms and put them into a finished condition.
Know that the heavens and all that is in them consist of one substance, and the earth and everything that is in it consist of one substance. The Holy One, blessed be He, created these two substances from nothing;³⁵Such is also the theory of Rambam: “All things on earth have one common substance; the heavens and the things in them have one substance different from the first” (Moreh Nebuchim II, 26). they alone were created, and everything else was constructed from them.
This substance, which the Greeks called hyly, is called in the sacred language tohu, the word being derived from the expression of the Sages:³⁶Kiddushin 40b. “betohei (when the wicked bethinks himself) of his doings in the past.” If a person wants to decide a name for it [this primordial matter], he may bethink himself, change his mind and call it by another name since it has taken on no form to which the name should be attached. The form which this substance finally takes on is called in the sacred language bohu, which is a composite word made up of the two words bo hu (in it there is [substance]). This may be compared to the verse, Thou art not able ‘asohu’ (to perform it),³⁷Exodus 18:18. in which case the word asohu is missing a vav and an aleph [and is a composite of the two words] aso hu. It is this which Scripture says, And he shall stretch over it the line of ‘tohu’ (confusion) and the stones of ‘bohu.’³⁸Isaiah 34:11. “The stones,” which are forms in the building (as explained later on by Ramban), thus constitute substance as expressed in the Hebrew bohu. [The tohu in Hebrew or hyly in Greek] is the line by which the craftsman delineates the plan of his structure and that which he hopes to make. This is derived from the expression, Kavei (Hope) unto G-d.³⁹Psalms 27:14. The stones are forms in the building. Similarly it is written, They are accounted by Him as nought and ‘tohu,’⁴⁰Isaiah 40:17. as tohu comes after nothingness and there is nothing yet in it.
So the Rabbis have also said in Sefer Yetzirah:⁴¹2:6. Sefer Yetzirah (Book of Creation) is one of the earliest Hebrew books of the Cabala tradition. (See introduction to Bereshith, Note 56.) Some of the profoundest mystic commentaries have been written on this book. See my Hebrew work, Kithvei Haramban, Vol. 2, pp. 451-461. “He created substance from tohu, and made that which was nothing something.”
They have furthermore said in the Midrash of Rabbi Nechunya ben Hakanah:⁴²Called also Sefer Habahir (Book of the Bright Light), 2. This book too is a classic in the mystic teachings of the Cabala. It was written in the style and manner of the Midrashim. “Rabbi Berachyah said: ‘What is the meaning of the verse, And the earth was ‘tohu’ (without form) ‘vavohu’ (and void)? What is the meaning of the word “was?” It had already been tohu. And what is tohu? It is a thing which astonishes people. It was then turned into bohu. And what is bohu? It is a thing which has substance, as it is written, [bohu is a composite of the two words] ‘bo hu’ (in it there is substance).’”

The heavens and the earth: The Torah spoke as in the language of men and divided the whole world - and all of the worlds - into two parts; that which is above and that which is below, everything according to the eyes of man that dwells upon the earth. Sama (which is similar to shamayim, the word used here to mean heavens) in Arabic, is like gava (high) in Hebrew; and ara (from which comes araa, which is the same as arets [earth], when switching the letters, ayin and tsaddi, as in tson [in Hebrew] is aaan [in Aramaic], and ravats [accordingly turns into] rava - and from which comes arbaah [in the Targum to Isaiah 7:25] - and also ir, which is a designation for an angel, is like tsir in the Holy Language - the understanding of which is, messenger) is lowly in the Aramaic language, as in (Daniel 2:39) "And after you, a king more lowly (ara) than you will arise." And according to the opinion of some (Galius and Clericus), sama and ara are derived from [the Hebrew], shamayim and arets. And plausible are the words of Rabbi Yaakov Abendana: that shamayim is from sham (there), which indicates a far place - and it is called shamayim from its being far and high from any direction that one turns. And nonetheless, [it was] from shamayim that the Arabic verb (sama) that refers to height, was afterwards derived. Since, truly, it is not possible that verbs that do not indicate an action, but [rather] the characteristic of something, like the verb sama - the understanding of which is 'being high' (altus fuit in Italian) - exist before the existence of the noun or adjective that refers to that characteristic. For example, first the blood of animals was called dam, and afterwards, [people] called that which appears like the color of blood adom (red), and afterwards [still], they made the verb and said odem (redden), odmu (they redden), and similar to it. But [concerning] ara - which is an adjective [to describe] all low things - it is plausible that they said it, before they called the earth, araa.

Created: The expression of creation relates to new existence and also the expansion of something. And there is no difference between the term, 'creation' (briah) and the term [in the phrase], 'healthy (briot) and good;' except that one is natural and the other is miraculous. Since the essence of the word is about the going form nothing to something like in this verse, and it is [borrowed] also for the addition to what exists and the extension of a being's power.

He said it at the beginning of the order of the creation of the heavens; and the Rabbis, of blessed memory, explained that the word [shamayim (heavens)] is composed of two things esh (fire) and mayim (water); and from this, God forbid, it gives a hand to the sinners to say that [given that] this is the beginning of the creation, but [yet], God forbid, the Creator did not create the fire and water, since the verse itself informs us that the beginning of the creation was the heavens, and if the waters were created [and not pre-existing], it should have started with their creation. And the Sages, of blessed memory, (Chagigah) preempted these two observations and explained that the structure of the verse is as follows: In the beginning of the creation of the heavens and the earth, the earth was chaos, etc. - not that the heavens and earth was the beginning of the creations. But the words [of the Sages], of blessed memory's, were not enough to remove the [possibility of] error; since according to their words, why did scripture not inform us later of the creation of water and fire, and dirt and wind. And even though the verse (9) states, "and the waters gathered, etc. and the dry land appeared," it is not understood [from this] that it was created; and more justified is the understanding that it was pre-existing, but that [God] decreed upon it to be revealed when the water gathered.

אלוקים. A name which means: Judge, Ruler, and Leader. Seeing that it is a noun occurring in a variety of functions, it is in the plural mode. We find the term applied both to outstanding people, judges, and leaders, also as a description given to certain angels and even planets. During the entire report of G’d’s creative activity it is the only term applied to describe Him, seeing that the chapter deals with His creative power and leadership. From this chapter we derive the knowledge that there are judges on earth and that the entire world was created by a single Creator. He created it in His infinite wisdom when He was ready to create it. In the words of our sages (Bereshit Rabbah 5) anyone who denies this basic fact will find refutation of his denial in the very text of the Torah. For instance, people who argue that the plural mode אלוקים proves that more than one force was involved in the creation of the universe, are confounded by the fact that the Torah does not continue with the plural mode בראו, “they created,” but used the singular mode ברא, “He created.” The great scholar Rabbi Avraham Ibn Ezra felt that seeing that G’d employed angels, i.e. agents, in His creative activities, the word אלוקים is in the plural mode so as to hint at this fact.

Elohim. According to Rashi this Name signifies lordship and greatness; according to the Rambam, judgment; according to the Ibn Ezra, kingship; according to the Seforno, eternality. It is in the plural, says the Seforno, to indicate that He is the ultimate eternal form from which all others derive. According to the Tur (Orach Chayim) and the Beis Yosef it signifies strength and domination. To the Ralbag it indicates that all things emanate from and are governed by Him. The Vilna Gaon agrees that it indicates governance, which is why it can be applied to lesser governing beings as well.

That the Israelites were commanded. The precepts of milah and gid hanasheh [although they appear prior to “This month shall be...”] are different because they were commanded only to individuals (for their sake and for all Israel’s). It is only when all Israel is commanded that it is considered among the Torah’s precepts, for it is written (Devarim 33:4): “The Torah that Moshe commanded us.”

אלקי. Der Wurzel אלה .begegnen wir in dem Pron. demonstr. plur. אלה, diese. Der demonstrative Pluralgedanke: "diese" fasst aber immer eine gegenüberstehende Vielheit in irgend eine Einheit zusammen. Und so dürfte, während אלה allgemein auf die sichtbare Weltvielheit hinweist, der Gottesname אלוד den Einen bezeichnen, dessen Macht und Wille diese Vielheit in eine Einheit zusammenfasst, durch den eben, durch die Beziehung Aller zu Ihm, dem Einen, diese Vielheit eine Einheit, ein Ganzes, Eine Welt wird. Daher heißt אלוד ganz eigentlich: Welt-Machthaber, -Ordner, -Gesetzgeber, -Richter, מדת הדין. Daher heißen auch die Ordner, Gesetzgeber, Richter einer Menschen Vielheit, einer kleinen Menschen-Welt: אלהים. Dem Heidentume zerfiel auch die Welt überhaupt in viele Erscheinungsgruppen und Kreise, deren jeglicher und jeglichem ein mit besonderen Machtattributen ausgestatteter Machthaber vorstand. Es war dies eine reine Konsequenz des obengedachten Grundirrtums von der Urewigkeit des Weltstoffes mit der Gebundenheit der weltgestaltenden Gottheit, die somit zur Unfreiheit einer Naturkraft herabsank, die keine wahrhaften Gegensätze und grundverschiedene Erscheinungen erzeugen kann. Einer Welt voller Gegensätze und grundverschiedener Erscheinungen mußten somit eben so viele Gottheiten zu Grunde liegen, eben so viele אלהים vorstehen, als es Gruppen und Kreise entgegengesetzter und verschiedener Erscheinungen gibt. Das Judentum nimmt die ganze Machtfülle aller dieser vermeintlichen vielen אלהים und überträgt sie ausschließlich dem Einen Einzigen, indem es Ihn אלדים nennt, und schon diese bloße Vereinigung aller dieser heidnisch gesonderten Machtattribute in dem Einen Einzigen hebt den Einen Einzigen Gott des Judentums über die Vorstellung einer bloßen Naturkraft hoch empor, da nur aus dem freien, allmächtigen, die verschiedensten Gegensätze zu einem Einzigen Weltzwecke einigenden Willen eines Einzigen eine Welt voller gegensätzlicher Erscheinungen hervorgegangen sein kann. — Die Pluralform zur Bezeichnung einer in Einer Persönlichkeit vereinigten Machtfülle ist übrigens in Ausdrücken der Herrschaft und Macht der hebräischen Sprache ohnehin nicht fremd, wie בעלים ,אדנים. Sie bezeichnen überall einen Einzigen, der alle die verschiedenen Machtattribute in sich vereinigt, welche über irgend ein Objekt gebieten, dem somit dieses Objekt in allen Beziehungen, somit ganz untersteht. Von diesem der Wurzel אלה innewohnenden Begriff des Welt-Gebieters, Gesetzgebers, Richters, konnte dieselbe Wurzel dann auch zur Bezeichnung des Eides, אלה, werden, der nach jüdischem Begriffe nicht eine bloße Appellation an die Gottheit, sondern eine wirkliche Unterstellung der ganzen sichtbaren Welt des Schwörenden unter die Machtentscheidung des Weltgebieters ist, (eine Anschauung, die auch in dem Worte השבע ihren Ausdruck findet, siehe Jeschurun V. S. 19) und des Fluches, in welchem sich die den Meineidigen vernichtende Macht des Weltgebieters bekundet. יחדו נאלחו, נתעב ונאלה, אלח, ist wohl nur die verstärkte Form von אלה und heißt im נפעל: dem Fluche verfallen sein. — Bezeichnend ist die Bemerkung unserer Weisen, dass es nicht heiße: ,אלדי׳ ברא בראשית sondern: 'בראשית ב' א. Wie wir hier den Gottesnamen aus אלה erfassen zu können glauben, kann Gott nur nach Erschaffung der Welt אלדי׳ genannt werden, da dieses eben seine Beziehung zu dieser Welt bedeutet. So heißt es: der Gott, den wir jetzt als Gebieter der Welt erblicken, der ist es auch, aus dessen allmächtigem Willen diese Welt erst hervorgegangen.

Bereishit: In numerical value, [the letters also equal] "With the Torah He created", because the world was created because of the Torah which is called "Reshit". Alternatively: In numerical value, [the letters also equal] "6 Orders [of the Mishnah]". Alternatively: The numerical value is "Israel is chosen among the nations", and also in numerical value "613 He created", that He created the world for the sake of Israel keeping the 613 commandments. "Bereishit", He created firmament, land, heavens, sea, abyss. Alternatively: First Elohim saw that Israel would accept His Torah.

בראשית ברא, “first of all, before any creatures were created, G-d created heaven and earth;” Our authorcompares this to Jeremiah writing in Jeremiah 26,1: בראשית ממלכות יהויקים בן יאשיהו, “at the beginning of the rule of Yehoyakim, son of Yoshiyahu, etc.” The author mentions that Onkelos also translates these two words as: “at thebeginning He created.”'אלוקים וגו, if there is a person [Jewish believer, of course] who is baffled by the plural ending in the word for G-d in the Holy Tongue, (i.e. אלוקים, אלוקינו, אלוקי) thinking that this is utterly inappropriate in a Book teaching monotheism such as the Torah, such a person should reflect for amoment and consider that references to Divinity andaddressed to the individual are generally phrased as the Divinity mentioned being in the plural mode. [as is the custom for earthly kings, who speak of themselves in the plural mode, something known as pluralis majestatis. It would border on blasphemy if the Torah would accord G-d alesser title than the one arrogated to themselves by earthly rulers. Ed.]. Examples quoted by the author are: Exodus 3,16אלוקי אברהם יצחק ויעקב, or Genesis 42,7: דבר האיש אדוני הארץ or Exodus 22,14: אם בעליו עמו; there are many more examples of this. Do not answer me by saying that the vocalization of the word אדני when written with the kametz is sacred, whereas when not it is profane. Are you going to argue the same for the roots: בנאי ,זכאי ,שדי (fool) אשמאי and others, [that when using the vowel kametz they are transformed into sacred words? Ed.] The truth is that that the Divine name for G-d is also used in the plural mode, and no one as a result disputes that He is unique and solitary! The deeper meaning of the word elohim is “majesty, authority.” When G-d proclaimed at the beginning of the Decalogue: אנכי “I” (singular) ה' אלוקיך, “am the Lord your G-d(s)” (plural), i.e. the meaning is that whereas every other ruler or king rules over a certain narrowly defined domain, “I am the One Who rules over everything, the entire universe.” [Surely this justifies the use of the plural mode! Ed.] Not only that, earthly rulers or kings, being mortal, have to worry about who will succeed them, and in the event that a king does not have a biological heir, or has otherwise become weak and unable to carry out his functions for the benefit of his subjects, he must be replaced. None of these problems, will ever face the G-d Who introduces Himself to His people at Mount Sinai at the beginning of the Decalogue. Furthermore, from the subject’s point of view, if a subject feels oppressed by a particular king whose domain he inhabits, he has the option (unless he is in jail) to move to the domain of a different earthly king. Not so with G-d’s, the Creator’s, subjects. There is no place in the universe to which they can flee to escape His rule. On the other hand, the subjects of G-d enjoy the advantage that they never have to worry that the successor of a benign king such as He, will be autocratic and make the lives of his subjects miserable.

את השמים, the word שם refers to a place which is distant, as opposed to the word פה, which means “here.” Every plural mode when accompanied by an accented penultimate syllable vocalised with a patach signals 2 of something which are equi-distant from all sides. This is something possible only in connection with an orbiting planet. This is something which is not possible, i.e that two points are equidistant from the center unless they are part of an orbiting spherical planet. The Torah therefore says that G’d created the phenomenon which at this time is far distant from us in such a way that all its sides are equi-distant from us, in other words the phenomenon is a planet, something spherical.

AND ‘ELOKIM’ (G-D) SAID. The word Elokim means “the Master of all forces,” for the root of the word is e-il, meaning force, and the word Elokim is a composite consisting of the words e-il heim, as if the word e-il is in a construct state, and heim, [literally] “they,” alludes to all other forces. Thus Elokim means “the Force of all forces.” A secret will yet be disclosed in connection with this.⁴³See Ramban, Exodus 20:3.
If so, the simple correct explanation of the verse is as follows: In the beginning⁴⁴Ramban thus indicates his opinion that the word bereshith is not in a construct state. This is contrary to Rashi, as explained above. G-d created the heavens means He brought forth their matter from nothing; and the earth means that He brought forth its matter from nothing. And the earth, includes all the four elements,⁴⁵Fire, wind, water, and earth. [not merely the land] as in the verse, And the heaven and the earth were finished,⁴⁶Genesis 2:1. which includes the entire lower sphere, and in Praise the Eternal from the earth, ye sea-monsters, and all deeps,⁴⁷Psalms 148:7. and as in many other verses. Now with this creation, which was like a very small point having no substance, everything in the heavens and on the earth was created. The word eth —[eth hashamayim ve’eth ha’aretz] — is like “the essence of a thing.” The Sages have always set it forth as serving to include,⁴⁸Pesachim 22b. since it is derived from the expression, The morning ‘atha’ (cometh), and also the night.⁴⁹Isaiah 21:12. And so did our Rabbis say:⁵⁰Bereshith Rabbah 1:19. “‘Eth hashamayim (the heavens)’ — eth includes the sun, moon, stars and constellations. ‘Ve’eth ha’aretz (and the earth)’ — ve’eth includes the trees, herbs, and the Garden of Eden.” These include all created things which are corporeal.
Now after having said that with one command G-d created at first the heavens and the earth and all their hosts, Scripture returns and explains that the earth after this creation was tohu, that is, matter without substance. It became bohu when He clothed it with form. Then it [Scripture] explains that in this form was included the form of the four elements: fire, water, earth, and air. The word ha’aretz (the earth) includes these four elements. In this verse, the element of fire is called “darkness”⁵¹And darkness was upon the face of the deep. So also explained in the Moreh Nebuchim, II:30: “By Choshech the element fire is meant, nothing else.” Ramban’s reasoning on this point is also found there. because the elemental fire is dark. Were it red, it would redden the night for us. The element of water with which the dust was kneaded is here called “deep.”⁵¹And darkness was upon the face of the deep. So also explained in the Moreh Nebuchim, II:30: “By Choshech the element fire is meant, nothing else.” Ramban’s reasoning on this point is also found there. This is why the waters of the oceans are called “the deeps,” as it is written, The deeps cover them;⁵²Exodus 15:15. The deeps were congealed;⁵³Ibid., 8. The deep was round about me.⁵⁴Jonah 2:6. The bottom of the ocean is also referred to as “deep:” And He rebuked the Red Sea, and it was dried up, and He led them through the depths, as a wilderness;⁵⁵Psalms 106:9. He led them through the deep as a horse in the wilderness.⁵⁶Isaiah 63:13. And the element air is here called “spirit.”⁵⁷And the spirit of G-d hovered over the face of the waters.
Now it is already known that the four elements fill up the whole space with matter.⁵⁸“This sphere in its totality is composed of the celestial orbs, the four elements and their combinations; there is no vacuum whatever therein, but the whole space is filled up with matter.” (Guide of the Perplexed, Friedlander’s translation, I, 72.) That which stands still is the sphere of earth. The waters surround the earth, the air encompasses the waters, and the fire envelopes the air.⁵⁹From the language of Rambam, ibid. It is to be noted that Ramban follows Yehudah al Charizi’s translation of Rambam’s philosophic work and not that of Shmuel ibn Tibbon. See my Hebrew work, The Life of Ramban, pp. 23-24, on the far-reaching significance of this point. Scripture thus states that the earth took on form, and the fire above enveloped the intermingled waters and dust, and the wind blew and rose in the darkness and hovered over the waters.
It appears to me that this [primeval] point, [which G-d created out of absolute nought], which took on form and became bohu, is what the Sages call:⁶⁰Yoma 54b. This “foundation rock” is the stone on which the Ark of the Covenant rested in the Holy of Holies in King Solomon’s Temple. “‘The rock of foundation’ from which the world was founded.”
The purport of the verses is thus: In the beginning G-d created the heavens from nought, and He created the earth from nought. The earth, when created, was tohu and then it became bohu, and in these there were “darkness” [i.e., fire, as explained above], water, dust and the wind blowing upon the water. Thus everything was created and made. The reason why ruach (wind) is attached to the name of G-d [as it says, and the spirit of God] is that it is the least substantial of all elements⁶¹Although fire is thinner than wind, since the element of fire is alluded to in the verse by the word “darkness,” as explained above, it would not be fitting to attach it to the name of G—d. (Bachya). and is above them, hovering upon the face of the waters only by command of the Holy One, blessed be He.
In case you seek information concerning the creation of the incorporeal angels, you will not find it explained in the Torah. The Sages, however, have explained concerning them that they were created on the second day, so that you should not say that they assisted in the creation of the world.⁶²Bereshith Rabbah 3:11. But if you will merit and understand the secret of the word bereshith and why Scripture does not begin by saying, “G-d created in the beginning,” you will know that, in the way of truth,⁶³A reference to the true wisdom of the Cabala which enables one to grasp the mysteries of the Torah. Scripture tells about the lower creations and alludes to the higher ones and that the word bereshith refers covertly to the Emanation called Wisdom, which is the head of all beginnings, as I have mentioned. This is why they translated bereshith in the Jerusalem Targum to mean “in wisdom,” and the word is adorned in the Torah with a crown on the letter beth.⁶⁴The adornment on the top of the letter beth hints at the Kether (Crown) above, from which all emanations issue. It is also referred to as Ein Sof (the Infinite). See my Hebrew commentary, p. 15.

And there is also a third way [to know about the existence of God], but not every one is capable of it, and that is to come to know about the existence of God, may He be blessed, through investigation and knowledge of all that is to be found in all of the three worlds and this is their order: At first, the researcher must understand the essence of things in the lowest world, since it is the easiest research [that exists]. And after knowing their essence, he should [seek to] also understand the essence of the creatures of the middle world. And from there, he should go up, [as] with a ladder going up the different levels, to know the essence of the highest world. And from there, he should go up to know and fathom that there is God who is found to ride upon all of them [and] who arranged them in this fashion, like the vision that Ya'akov saw (Genesis 28:12); in the four rungs of the ladder which was "positioned on the ground" - which [represents] comprehension of the lower world - "and its tip reached the skies" - this [represents] the middle world - "and the angels were going up and down on it;" - this [represents] the top world. "And behold the Lord stood upon it," (Genesis 28:13) since then [Ya'akov] grasped completely the existence of God, may He be blessed.

There is what to be exact about, in that the verse wrote, "et hashamayim ve'et haarets" ("the heavens and the earth," which are both preceded by the Hebrew preposition, et which can either proceed a direct object or mean 'with,' and so, is often seen as indicating additional meaning); and what did the verse come to add with the two times it says et?

את. This word refers to something that had already been created. Our sages (Bereshit Rabbah, 1,15) report that when Rabbi Yishmael asked Rabbi Akiva the meaning of this word in this context, (seeing normally it means something additional) he was told that just as Nachum ish gam zu had made a comprehensive list of every time the word אך or רק appears in the Torah to demonstrate that it excludes something that we would otherwise have assumed to be included, so the word את and גם respectively include something that we would not otherwise have presumed to be included based on the plain text. To the people who use this principle to argue that the planets, the sun and the moon assisted G’d in His creation, based on the apparently unnecessary word את before the word שמים, Rabbi Akiva replied that it means that sun and moon were included in the term “heaven, sky,” whereas the words את הארץ were meant to include the vegetation found on earth, as well as Gan Eden. Concerning the strange sounding addition “and Gan Eden,” after vegetation, i.e. trees and flowers have already been named, we must understand this in a manner similar to Joshua 2,1 את הארץ ואת יריחו, “the country and Jericho,” where Jericho had, of course, been included in the expression את הארץ. The reason that “Gan Eden” was singled out was that there vegetation was at its most developed, most appealing, just as the city of Jericho was known as the city of palms, i.e. especially desirable. There is also a mystical element to this expression, i.e. Gan Eden” represents a region separate from the remainder of the earth, an area which had been created in its full splendour already on the first day of creation, just as according to that view all the eventual manifestations in heaven and earth had already been created on the first day though not yet become a functioning part of the universe. Accordingly, different parts of the universe, became functional on the days when the Torah deals with them.

What is the reason... begins with “In the beginning?” This is not a question but [the start of] the answer. Rashi is saying: The verse in Tehillim explains the reason why the Torah begins with “In the beginning.” For the verse means, “He declared the power of His works” (i.e., the Creation of the world) “to His people.” Why? Because He wanted “to give them the inheritance of nations.” It is on account of Avraham, whom Hashem promised to give Eretz Canaan to his offspring, (and the inheritance was in reward for the mitzvos, and it is considered like the mitzvos). [Thus, the Torah indeed begins with the mitzvos]. For this reason [of giving them “the inheritance of nations,”] Hashem needed to declare that the Creation of the world is the power of His works. Alternatively, we could say [that Rashi is asking]: The Book of Bereishis should have been written [at the end,] after Parshas Haazinu. Why then does the Torah begin with it? Rashi answers: Because of “He declared the power of his works, etc.” Rashi is saying that if Bereishis would be at the end of the Torah, it would not be clear that the Torah’s intention was to testify that Bnei Yisrael are not robbers. Rather, we would think that Bereishis was written to teach that the world [is Hashem’s Creation and] did not always exist; this is central to our faith, as Ramban explains. But now that the Torah begins with Creation, we must say that the Torahs’s intention is to testify that “He declared the power of His works....”

את. Wurzel אות, wie aus אותי, אותך usw. ersichtlich. אות verwandt mit ,את אוד eine Handhabe, ein Hebel, die Vermittelung einer Wirkung, daher אוד die Feuer- krücke, ein Holz zum Feuerschüren. אודות die Veranlassungen, daher על אורות. Daher vielleicht auch איד, der Vermittler des Regens, der von der Erde aufsteigende Dunst. אות die Vermittlung einer Erkenntnis, ein Zeichen, das nicht der Gegenstand selbst ist, aber auf ihn hinführt. Das ist nun aber auch sofort die Akkusativ-Partikel את, die den Gegenstand in allen denjenigen Momenten, seinen Merkmalen, seinen Wirkungen, seinen Beziehungen usw. vergegenwärtigt, in welchen sich das Wesen desselben äußert, in welchen er zu erkennen ist, die somit gleichsam sein Zeichen, die Vermittlung seiner Erkenntnis sind. Es ist eine tiefe Eigentümlichkeit des jüdischen Sprachgedankens, diese Partikel nur beim Akkusativ, dem Objekte, nicht aber beim Nominativ, dem Subjekte, zu gebrauchen. Im Objekt wird der Gegenstand vom Standpunkt des Subjekts aufgefasst, von dem eine Wirkung auf ihn ausgeht, somit also, wie der Gegenstand in der Anschauung eines Andern erscheint. Nun ist aber das Wesen der Dinge jedem Andern völlig verschleiert, unfassbar. Wir kennen die Dinge nur in ihren אותות und durch dieselben, in ihren Wirkungen, in welchen sich ihre Eigentümlichkeit ausprägt und die die einzigen Vermittler ihrer Erkenntnis bilden. Der Sprachweisheit unserer Weisen ist es daher ein bedeutender Unterschied, ob das Objekt einfach durch die Nennung des Gegenstandes, oder durch את vermittelt ausgedrückt wird. Im ersten Falle erstreckt sich die Wirkung nur auf den Gegenstand allein, im letztem zugleich auf alle diejenigen Momente, in welchen er seine wesentliche Wirkung äußert. So würde כבד אביך nur den Vater als Gegenstand der Verehrung darstellen, את אביך lässt diese Verehrung auch auf alle diejenigen erstrecken, die in solcher Beziehung zum Vater stehen, dass in ihnen die Person des Vaters vergegenwärtigt wird, z. B.: אשת אביך, die Stiefmutter, und ebenso את אמך, den StiefVater. את ist somit in Wahrheit ein רבוי, das den Gegenstand in weiterem Umfange begreifen lässt. So erweitert auch hier das את den Begriff שמים zum Miteinschluß aller Himmelskörper, so wie ארץ zum Miteinschluss aller Erdgeschöpfe, in denen sich eben die Wirksamkeit des Himmels und der Erde charakteristisch ausprägt.

את השמים, “the heavens;” in an ancient version of Midrash Tanchuma B’reshit,8, Rabbi Yishmael is quoted as having asked Rabbi Akiva: (who was preoccupied with counting every apparently unnecessary word את and גם in theTorah) ‘what is the significance of the two words את in this verse,’ i.e. what do these words contribute to our understanding of the line: “G-d had created the heavens and the earth?” Rabbi Akiva replied that if the Torah had merely written: בראשית ברא אלוקים שמים והארץ, people would have thought that the terms שמים and ארץ refer to two separate divinities each of whom had created part of the universe Phrasing it as it did, the Torah ensured that we could not have made such an error and that elohim had created both the heavenly and the earthly regions of the universe. [In other words, the word את before the words השמים and הארץ makes it clear that what follows are creatures, products of G-d’s creative activity. Ed.] השמים, the prefix ה is to tell us that “the” heavens, (and “the” earth,) are phenomena with which the reader is supposed to be familiar. The fact that the plural mode is used does not mean that there are many small units which combine to make a heaven or an earth, but the plural ending is similar to the plural ending in the words: ,מים, חיים, פנים מלקחים, מעיים, רחיים, water, life, face, tongs, entrails, millstones, and many more like it. Basically, the term שמים describes something above us, whereas the term ארץ describes something below us.1,2.

ואת הארץ, and the center which is orbited by the planet.

However, not many will have the wisdom needed for this approach of investigation, to come to the secret of God, as a result of man's passage through this dimmed valley of the material world; hence it is enough for man to grasp His existence, may He be blessed, from the angle of the transmission as mentioned and from the angle of the Torah as mentioned. And about this the Sages, of blessed memory, have said (Chullin 91b) that the lower ones mention His name, may He be blessed, after two words, as it is stated (Deuteronomy 6:4), "Hear Yisrael, the Lord," but the upper ones don't mention the Name until after three words, as it is stated (Isaiah 6:3), "Holy, holy, holy [is] the Lord." Because the intellectual power of the upper ones is pure and clean and it is easy for them to handle the essence of the investigation of these three worlds; therefore they are not allowed to mention the Name except after three holinesses, which means that they first cognate the essence of all those that exist below and understand the place of each and, through this, sanctify Him, may He be blessed, below. And from there they go up to understand the essence of all those that exist in the middle world and they sanctify Him, may He be blessed, to reign also upon them. And from there they go up to also understand their own essence, and from there they go up to grasp His name, may He be blessed; hence they do not mention the Name until they sanctify Him first in all three worlds. But the lower ones' intellects are not so pure, and not every person is able to handle this investigation since it is great; hence it is enough for them to come to recognize the existence of God, may He be blessed after the two words, "Hear Israel;" since "Hear" is to listen to the words of this Torah which publicize His divinity, may He be blessed; "Israel" is the transmission that spread in Israel from Adam to Abraham, who announced and publicized His divinity, may He be blessed, as Rashi explained on the verse (Genesis 24:7), "Lord God of the heavens that took me from the house of my father;" and from [Avraham], His divinity, may He be blessed, was publicized in all of the offspring of Israel and Yehuda, as it is stated (Psalms 76:2), "God is known in Yehuda, in Israel His name is great." Thus it is stated, "In the beginning, created" and afterwards, "God," to hint to the three [ways of knowing God's existence]: since reshit [beginning of] indicates Israel and the Torah, that are [both] called reshit; and through the creation [hence the word "created"], God was made known [directly through the mode of investigation]. And this is the way of modesty, by which He - in a hint - had the name of Israel precede His name, may He be blessed, [since "reshit" precedes "created"] and that is truthfully glorious splendor and greatness [that He gave] to Israel; hence it is stated "And Your humility enlarges me." And some say that this humility is what He was involved with at first, for the needs of His world, and [only] afterwards did He publicize His name, may He be blessed.

In fact, the intention of the verse is as follows; but first, 'I will rise with the sun' upon that which is placed in front of us from the greatness of the Creator - how great are his works! - since the Master, may He be blessed, can speak a word without it being understood by the creations. As they, of blessed memory, said (Mekhilta, Yitro) to explain the verse (Exodus 20:1), "And God spoke all of these words etc.," and this is what they said, "words that the mouth cannot speak;" and it [is a reference to] Him saying all of the ten commandments in one word, and [that] one word did not precede the other. ...

השמים. Most of our sages (Chagigah 12) understand the word as a reference to the stars and planets in the sky, and Rabbi Maimonides in his “Moreh” agrees that the nine planets including sun and moon were indeed created as part of what is described in our verse as שמים. According to Ibn Ezra the word שמים refers to two locations in the sense of “twice שם,” the word “sham” referring to a location (there). (compare Ibn Ezra on this in a book called ספר השם. The author perceives the term as describing the opposite, outer boundaries of the heavens. The word is used figuratively, as if everything is between the two parts of an anvil) Still other scholars hold that the word השמים referred to with the letter ה, suggesting that it is a known phenomenon, i.e. “the heaven,” in this verse, refers to the firmament which was actually only created on the second day, and that the word is used here only figuratively. These scholars (Rash’bam) hold that the Torah did not mention when the planets were created and not when earth (as distinct from the dry land) was created. [I will not repeat what we have already quoted in our translation of Rash’bam. Ed.] Rashi also agrees that the Torah in its report here did not report in chronological order, but that the reference to “heaven” is a reference to the major planets in the sky. As a result, we would translate: “at the beginning of creation of heaven and earth, the earth was chaotic until G’d gave the directive: ‘let there be light.’ There are still other scholars who understand the expression שמים as referring to “fire,” i.e. the very elementary “fire” the “highest” of the 4 basic elements of which the physical universe is composed. On the other hand, the word ארץ, respectively הארץ, is then understood as the lowest of the 4 elements which form the basic raw material of the physical universe. It would have had to predate “nature,” i.e. the orbiting planets, as “orbiting” is possible only if these orbiting planets have something to rest on. According to some of our sages the fire is a result of the friction created by the motion of these planets when rubbing against their respective bases.
Alternatively, we could say that G’d created “beneath” the moon [relative to earth which is considered as subject to the direct influence of the moon, such as the tides; Ed.] a single raw material which He “clothed” in 4 different-looking phenomena, so that the basic raw material of the globe would be a single material, appearing as if cast in a mould. All the phenomena in the sky would have been created simultaneously in their natural state. The reason “light” is mentioned separately is because we would not have understood the report of what transpired on the fourth day, i.e. assigning functions to this “light.” Ibn Ezra also writes in this vein, making the point that what Moses wrote down in the Torah related only to the part of the universe which is subject to development and therefore to disintegration. The word שמים refers to the רקיע, the sky, the firmament whose creation is reported as having occurred on the second “day.”

You have taken by force the lands of the Seven Nations. This implies that originally it belonged to the Seven Nations (who are descendants of Cham). But you might object: It is written in Parshas Lech Lecha (12:6): “And the Canaanites were then in the Land,” and Rashi there explains that the Canaanites were then conquering the Land of Israel from the descendants of Shem — as it was given to Shem when Noach divided the earth among his sons. If so, why is it robbery (when Bnei Yisrael [who are Shem’s descendants] reclaim their inheritance)? It seems the answer is: Although land cannot be acquired by theft and always remains the property of the previous owner, nonetheless, Bnei Yisrael are like robbers. For the Canaanites were considered like someone who unrightfully seizes a field and makes improvements on it — in which case when the true owners return they must pay the one who seizes the land for his expenses, assuming the improvements are of greater value than the expenses. But Bnei Yisrael took the Land of Israel with all the improvements [that were made by the Canaanites], and did not pay even for the expenses. Therefore the Torah began with “In the beginning...” to say that all the earth and its fullness belong to Hashem, Who may do with it as He wishes. For it says (Chavakuk 3:6): “He saw and allowed the nations,” which is interpreted to mean that [in specific cases,] Hashem allowed their property to [be taken by] Israel (Bava Kama 38a). An alternative answer: “You are robbers” because Shem had other sons as well, and they too have a portion in the Land. However, there is a difficulty [with the first answer, that the descendants of Cham should be paid their expenses. And] even if we say that R. Yitzchok held the [other] view [mentioned in the Gemara,] that the entire Land [originally] belonged [not to Shem but] to Cham, who gave it to his son Canaan, [still their claim is invalid]. For it is written (9:25), “Cursed is Canaan. He shall surely be a slave to his brethren.” Thus, [the offspring of] Cham is enslaved to Shem, and all of a slave’s acquired property belongs to his master. [So whatever Canaan says is his, automatically belongs to Bnei Yisrael who are the offspring of Shem. Why, then, are Bnei Yisrael “robbers”?] An answer is: It is written that Canaan is a slave “to his brethren,” which includes Yefes. Thus, Yefes also has a share in what Canaan acquired, [not just Shem]. (Re’m) Alternatively: [R. Yitzchok held that the Land originally belonged to Cham. And] a slave’s acquisitions belong to his master only when the slave acquires them from others, or seizes ownerless property — but not when the slave inherits them. And since it is by Torah law that a non-Jew inherits his father, Canaan rightfully inherited the Land from his father Cham. (Nachalas Yaakov) Another answer: When someone gives a gift to a slave and stipulates that the master should have no rights to it, the gift does not belong to the master. And here, Hashem apportioned specific territories to Canaan, and different territories to Shem, as the Torah recounts. Therefore, it is as if there is a stipulation that each one may not have any claim to the other one’s portion. (Divrei Dovid)

את השמים ואת הארץ. Wir haben schon im Jeschurun, Jahrgang VIIl. S. 274 bis 276 ff. die Begriffe שמים und ארץ aus ihren Wurzeln zu entwickeln versucht. שמים hat sich uns als Bezeichnung der ganzen außerirdischen Welt, und zwar als das doppelte שם -dargestellt, als das obere und untere "Dort", als der unermessliche Doppelraum ober- halb und unterhalb der Erde, oder vielmehr — von der rad. שום Ort anweisen, bestimmen, — als der ganze Komplex aller außerirdischen Weltkörper, durch deren sich gegenseitig begrenzende Kräfte die Erde, wie jeder andere Punkt im Weltall, ihren Ort angewiesen erhält. Für jeden Punkt im Weltall wäre sodann der ganze übrige Weltenraum mit seinen Körpern שמים. Jedenfalls lehrt schon das Wort שמים, dass wir hier keine überirdischen, kosmogonischen Enthüllungen zu erwarten haben. Die außerirdische Welt wird nur in ihren Beziehungen zur Erde und von dieser aus begriffen und besprochen. תורה will das Gotteswort sein, unser Wegweiser auf Erden und unsere Orientierung in unserer irdischen Welt. Diese und uns aus Gott verstehen lehren, das ist ihr Zweck. Darum stellt sie uns in den Anblick unseres Himmels und unserer Erde und spricht: את השמים ואת הארץ, dieser Himmel mit seinen zahllosen Sternen und diese Erde mit ihren zahllosen Geschöpfen, der Gott, der noch jetzt diese unermeßliche Mannigfaltigkeit zu einer Welt eint, Er ist es, der sie von ihrem uranfänglichen Anfang in's allererste Dasein hinausgesetzt.

השמים, the prefix ה is to tell us that “the” heavens, (and “the” earth,) are phenomena with which the reader is supposed to be familiar. The fact that the plural mode is used does not mean that there are many small units which combine to make a heaven or an earth, but the plural ending is similar to the plural ending in the words: ,מים, חיים, פנים מלקחים, מעיים, רחיים, water, life, face, tongs, entrails, millstones, and many more like it. Basically, the term שמים describes something above us, whereas the term ארץ describes something below us.1,2. ויכולו השמים והארץ וכל צבאם; “heaven and earth, and all their components had been completed.” (2,1) The Bible also writes: (Nechemyah 9,6) ,אתה עשית את השמים שמי השמי, וכל צבאם, הארץ וכל אשר עליה, הים ואת כל אשר בהם, “You have completed heaven in all its details, as well as the upper heaven and all their host, the earth and everything on it, the ocean and everything in them.” We also read in Exodus 20,11 (part of the Decalogue): כי ששת ימים עשה ה' את השמים ואת הארץ, את הים ואת כל אשר בם, “for during a sequence of six days, the Lord completed the creation of heaven and earth, as well as the ocean and all their respective inhabitants;There is no reason for you, the reader, to be amazed at the feminine mode, i.e. היתה, “she had been,” used by the Torah when describing phenomena which are masculine; we find more such examples in the Bible, one being in Judges 18,7: ויראו את העם אשר בקרבה יושבת לבטח, “they observed the people dwelling in it carefree, etc.” [We would have expected יושב instead of יושבת seeing that the subject עם is masculine. Ed.] In Samuel 1,4,17 even the Holy Ark, which is always considered masculine, is referred to in the feminine mode, when the prophet wrote: וארון האלוקים נלקחה, “and the Ark of G-d was captured;” in Numbers 11,15, Moses is quoted as saying to G-d: ואם ככה את עושה לי “and if You, feminine mode for G-d, are doing (masculine mode) thus to me,” etc.”Incidentally, the prefix ו before the word: הארץ, appears to be unnecessary, as it does on numerous occasions, a glaring example being Exodus 13,7 ולא נחם אלוקים “(and) G-d did not guide them, etc.”

Rabbi Yitschak said, "It was not necessary to begin the Torah, etc. but rather so that the nations should not say, 'you are thieves, etc.'" (Rashi on Genesis 1:1): And it is difficult; and what about it, if they will say, "you are thieves," and because of this, the order of the Torah should be changed? The answer to this is that this matter brings heresy to the world, since they will say, "there is no law and no Judge" [in the world] and 'whoever is strongest prevails;' since if the world had a Ruler, who sets up its matters - it comings and goings - why did He not protest against you when you took by force - by way of theft - the lands of the seven [Canaanite] nations? Since it is for this reason that the judgment of the generation of the flood was not sealed except on account of theft, as it is stated (Proverbs 28:24), "One who steals from his father and mother and says 'it is not a transgression' is the companion of a destructive person;" since the reason this sin is greater than others is not because of the sin itself, but rather because of the evil that comes out of it; as the sinner who steals does not place guilt upon himself and says, "there is no transgression, since there is no God that judges in the world;" and therefore he is the companion of a destructive person, which means to say, [he is a companion] of the generation of the flood, as it is stated about them (Genesis 6:12), "since all flesh destroyed its way," since they also denied a principle of faith and said (Job 21:15), "What is the Omnipotent, that we should serve Him, etc." And this is what [brought] them to practice extortion and theft in the world. And because the prevention of theft is fundamental to all of faith, therefore the Holy One, blessed be He, made it come early and warned about it in the first commandment of (Exodus 12:2), "This month will be for you;" as over there, it is stated (Exodus 12:21), "And bring close and acquire for yourselves sheep," [meaning] from yours, and [not from] stolen ones; so explained the Ba'al HaTurim. And so too, Yitschak, when he commanded two kid goats to be brought to him, to make from them a Pesach sacrifice, he said (Genesis 27:3), "And hunt for me venison;" Rashi explained, from what is unowned and not from what is stolen, but since Esav's heart was not like that, it appeared to him that he could rather "hunt venison to bring," even form what is stolen; hence the Holy One, blessed be He, caused that he should not bring it, but rather that Ya'akov [should do so], as he was careful about theft. So too, the ox that Adam sacrificed, the Sages, of blessed memory, say that it had one horn on its forehead; to show that Adam [too] was one 'horn' in the world - meaning to say that he was by himself in the world - and did not steal from any creature; therefore, his sacrifice was accepted. And all this is in order to push away theft and robbery which brings heresy and apostasy.

And with this, we will come to the explanation: and it is that the Master, may His name be exalted, created everything - all that He created in the world; places and all that exists, and the skies and the earth - in one word. And this is what it states, "Bereishit bara Elohim et hashamayim ve'et haarets" ("In the beginning, God created the heavens and the earth"), and is exact to use the word et twice; to include all that is found in the world. And since the creations are numerous, as beyond the ten things that are recognizable and visible to everyone's eye - as were counted by the Sages, of blessed memory (Chagigah 12a), and this is what they said, "and ten things were created on the first day: heavens and earth, light, darkness, chaos and void, etc. water, wind" - besides these things, there are other creations that are hidden and absorbed by the powers of the foundational elements; some of them are recognized by way of dissection, some of the them by way of composition, some of them through the changing of time, some of them through the power of hyle, and [they] are too many to count. For this reason, the Creator grouped them into two large and enormous parts: in the havens and in the earth. And these are the two inclusions that were included in His saying "et hashamayim ve'et haarets," and in one proclamation did He, may He be exalted, create everything. And you will find that they, of blessed memory, said (Rosh Hashanah 32a), "[The word] 'In the beginning' [counts as a] proclamation [of creation], since with it were completed the ten proclamations with which the world was created (as there are only nine obvious proclamations of creation and this would be the tenth one)." Everything was created in the first of all [the proclamations] but it was not yet arranged, and all of the creations were there but they lacked order; and the Holy One, blessed be He, ordered them, each thing in its day: on the first day, He set up and separated the light from the darkness and the darkness acquired its place and the light acquired its place; and on the second day, etc.

ואת הארץ, According to Maimonides the “earth” mentioned here is a collective term comprising the 4 basic raw materials the globe consists of in various combinations. The word ארץ as distinct from the word שמים, is referred to again in verse 2 as well as in verse 10, seeing that in verse 1 no details had been given of what the word ארץ means, i.e. that it is a phenomenon comprising several basic elements. In other words, whenever ארץ is mentioned after the very first time, it is a reference to some or all of the basic elements it consists of.

This verse insists that it be expounded. This is because its simple meaning seems to teach the sequence of Creation. And this cannot be, as Rashi goes on to explain: “For the word ראשית never appears in Tanach except when it is annexed to the following word.”

Mit diesem ersten Satze ist uns die Haupt- und Grundwahrheit, das Haupt- und Grundfaktum offenbart, das unsere Welt- und Selbstanschauung völlig umwandelt. Es hätte mit diesem einzigen Satze genügt, um die Welt als eine Gotteswelt und uns als Gottesgeschöpf uns denken zu lehren, und uns für die Anforderung vorzubereiten, in dieser Gott entstammenden Welt und in unserem ganzen, Gott entstammenden Wesen Gottes heiliges Eigentum zu erkennen, und in dieser Gotteswelt mit unseren Gott gehörenden Kräften nur Gottes Willen zu erfüllen. Allein es begnügt sich das Gotteswort nicht damit, uns die Schöpfung der Welt durch Gott im allgemeinen mit Einem Schöpferwort anzukündigen. Es soll ja dieses ganze erste Buch von den Ursprüngen der Welt, der Menschengeschichte und Israels nichts als Einleitung zu dem Israel ertheilten Gottesgesetze bilden. Darum führt uns das Gotteswort an alle die einzelnen Erscheinungen in dieser irdischen Mannigfaltigkeit hinan, uns nicht nur in dem großen Ganzen, sondern an jeder einzelnen, gesonderten Wesenart und Wesengruppe das gestaltende, gesetzgebende und ordnende Gotteswort erkennen und verehren zu lehren, auf dass wir uns zu jener Höhe der jüdischen Erkenntnis und der jüdischen Gesinnung erheben, die David mit Harfenton hinausgesungen, dass, wenn alle, alle Wesen, an jeder Stätte des großen Weltenreichs, jegliches in seinem besondern Kreise und in seiner besondern Lebensentfaltung, dem ihm ertheilten Gottesgesetze gehorchen, dann auch !ברכי נפשי את די dann auch wir dem uns ertheilten Gesetze gehorchen wollen und in diesem Gottesgehorsam die ganze Seligkeit unseres Seins und Strebens finden. Unsere Weisen lehren uns noch an diesen, die Welt in ihren einzelnen Kreisen und Gebieten gestaltenden und ordnenden Schöpferworten die Störung einer einzelnen Gottesordnung im kleinsten Kreise der Störung der Gesamtweltordnung gleich verpönt, so wie die pflichtgetreue Erhaltung der Gottesordnung im kleinsten Kreise der Erhaltung der Gesamtweltordnung gleich bedeutungsvoll und lohnes- würdig achten. "Siehe, sprechen sie, nicht mit Einem Schöpfer-Wort stand die Welt in der ganzen Mannigfaltigkeit ihrer Erscheinungen da, בעשרה מאמרות נברא העולם mit zehn Schöpfer-Worten ward die Welt geschaffen, um den Schlechten, der die mit zehn Schöpfer-Worten geschaffene Welt stört, verantwortlich zu machen, so wie den Gerechten zu belohnen, der die mit zehn Schöpfer-Worten geschaffene Welt erhält." — Nicht nur die Welt im Ganzen und deren Ordnung, auch jedes einzelne Wesen und seine Ordnung ist eine Gotteswelt und eine Gottesordnung. Weh' Dem, der seine Welt zerstört! Heil Dem, der seine Welt erhält! —

And that which Rav Yitschak said, "It was not necessary to begin, etc," the explanation [of this] is not that the whole story from "In the beginning" to "This month shall be for you" should not have been written in the Torah at all; as behold there is a great need for the story of the creation of the world, since it publicizes the existence of God, may He be blessed; and the story of the generation of the flood publicizes His providence, may He be blessed, for reward and punishment. Besides that, there are several commandments written in [this early section of the Torah: the prohibition of eating] the limb of a living animal to Noach, and circumcision to Avraham, and [the prohibition of eating] the sciatic nerve through Ya'akov. Rather, he means to say that since the essence of the Torah is that it was given for its commandments, if so, the Torah should have started with the first commandment [to the Jewish people]; and [as for] this story from "In the beginning" to "This month shall be for you," it would be enough for it to placed at the end of the Torah. About this, he comes to answer and say, if it was written like that, it would have been 'a law refutable from its beginning,' and it would have strengthened the hand of the transgressors to rebel against the Torah. And when they would read "This month shall be for you," all the more so would they rebel [even] more, and they will say, "Moshe certainly invented this commandment, since how can God command about theft, in saying "And bring close and acquire for yourselves sheep," [meaning] specifically from yours; since, behold, you are thieves, since you took the lands of the seven nations and God did not protest against you. Since maybe [such a reader] would not read the Torah, from beginning to end [and read about the creation, so as to understand that the Jews did not steal the land that they settled]. Therefore, it was necessary to have the story of the creation of the world precede [the first commandment of establishing the new month], to show that it is not through theft that they took [the land], but rather through justice and right. This is what the verse states (Psalms 111:6-7), "The power of His deeds did He tell His people, to give them the inheritance of nations. The work of His hands are true and right, faithful are all of His precepts;" since the crux of this telling that "He told the power of His deeds to His people," the whole thing was in order to show that the work of His hands are true and right; that the Torah, and the tablets that are the work of God, and the righteous ones that were created with [God's] two hands; that all [of this] was in truth and right, which prevents theft. "And faithful are all of His precepts;" [meaning] the precepts that God decreed upon the lands of the seven nations; since it was His will, may He be blessed, to give it to [the seven Canaanite nations] and it was His will, may He be blessed, to take it from them and God, the King, decreed to appoint new appointees upon it."

And the trustworthy 'witness' to our explanation is that which the verse states (Genesis 2:3), "since upon it God rested from all of the work that He had created to make;" as this verse lacks understanding; and according to what we have explained, it comes 'like a precious chain,' as "since upon it He rested from all of the work that He had created" [refers to what He did] on the day of creation; "to make," [means] to refine, on the six days; like it states (Exodus 31:17), "since on six days, the Lord made, etc.," the explanation [of "made"] is refined; since the [actual] creation was created in one proclamation on the first day, except that everything was lacking refinement. To what is this thing similar? To someone who wants to build a palace and first prepares stones and wood and dirt and all of the building materials and afterwards builds the home; so [too] the Creator, may He be blessed, created all of the needs of the world with one proclamation, and He prepared it, and everything was laying piled up in a mixture; and afterwards, He started to organize each thing in its place and did His, may He be exalted, work.

For the sake of the Torah. This is because the word ראשית cannot mean the start [of the sequence of Creation], as then it would be annexed to the following word. Thus, בראשית means “For the sake of the [ראשית, which is the] Torah and Israel.” (The ב means “for the sake of”).

And according to its simple understanding, it was necessary to begin the Torah from "In the beginning," to publicize belief in creation [ex nihilo], since it is the foundation of the entire Torah; since were we to assume that the world was pre-existent, there would be no room to accept a Torah that is predicated upon the foundation of free choice; therefore, it is required to place the foundation [meaning, the creation story] first.

And you will find that when He wanted to create the heavens, He said (verse 6), "let there be a firmament in the midst of the waters," [meaning] He set its place; but it was already created in the first proclamation. And so [too] with the earth (verse 9) "and the dry land appeared."

And [regarding] the fire, the refinement of which, God didn't mention at all, you should know that God did not reveal its source - like the revealing of the heavens and the earth and the water - because its source is strong; and from it, there [would be] destruction to the world if it had been found like the water and the earth; and the world would not be able to exist. For this [reason], the Holy One, blessed be He, left it in its place - where it was created by the first proclamation - absorbed in the flints; until man needed it and took out from them an amount [of fire] sufficient for him, as they, of blessed memory, said (Bereishit Rabbah 11), "therefore we make the blessing of 'who has created the lights of the fire' at the end of Shabbat." And by this, God also revealed the nature of the [primordial] mixture - that the sources and elements were mixed up at the time of their creation, before God set each one up, according to its station. For if [the concealment of fire in other objects] did not exist, man's mind would not be able to fathom the knowledge of how different substances could be mixed up; and all the more so, dirt and fire.

But if you insist on the simple interpretation. I.e., if you say that בראשית is a word annexed to the following word, then you must change the past tense verb בָּרָא into the “noun” ברוא, as if it was written בְּרִיאַת (the creating of) instead of בָּרָא. Thus, בְּרוֹא itself will be annexed [to the coming words. This interpretation is possible] because we may follow the way the Torah is written and handed down without vowelization, and therefore בָּרָא can be read as בְּרֹא.

As if, “At the beginning of the creating.” Thus, בראשית [and what follows] will mean: At the start of the creating of heaven and earth, the situation was that the earth was unformed and desolate, and darkness. And because it was dark, Hashem said, “Let there be light.” It all leads up to: Hashem said, “Let there be light.”

And it is true that the Creator could have included the ordering [of the various creations] in the first proclamation, but for many reason did He [not] do this; and the Rabbis, of blessed memory, revealed one of them, when they stated (Avot 5), "and is it not that He could have created [everything] in one proclamation, but He wanted to take payment [from sinners for a world created with ten statements rather than only one] etc. and to give payment to the righteous etc."

As if to say, “At the beginning of Hashem’s speaking...” [Rashi cites this] so we will not ask: How can we say our verse means, “At the start of the creating of heaven and earth” — all leading up to the statement of “Hashem said, ‘Let there be light,’” which is the conclusion of what preceded? On the contrary: the statement of “Hashem said, ‘Let there be light’” seems to be a new and independent point, similar to: “Hashem said, ‘Let there be a canopy’” (v. 6). Thus, Rashi proves otherwise from Hoshe’a. For there we cannot say that Hoshe’a was the first man to whom Hashem spoke, as Hashem spoke to many prophets before him. [So then, what is the meaning of תחלת דבר ה' בהושע?] Perforce it means that the beginning of Hashem’s speaking to Hoshe’a was what follows: “Hashem said to Hoshe’a...” Thus, it all leads up to “Hashem said to Hoshe’a,” just like here.

And let it not be difficult in your eyes, that they, of blessed memory, stated (Ibid.), "In ten proclamations was the world created" [and used the] word 'created;' since at the end of the day, anytime that [something] is missing refinement, it as if [it is not created]. For example, if the earth [did not emerge], there would be no place for the creations; and likewise with the other creations that were mixed up, like the light and the darkness. If so, all that is not refined is as if it is not created; for this reason [the various refinements reflected by the nine other proclamations] are also referred to as creation.

And its interpretation is that at the beginning of everything. And as for the objection [raised earlier], that ראשית is always annexed, the answer is that it means: “At the beginning of everything.” Thus, it is indeed annexed to the [understood but omitted] word “everything.”

R. Simon said in the name of R. Joshua b. Levi: Manzapak [מנצפ"ך] is a Mosaic halahhah from Sinai. R, Jeremiah said in the name of R. Hiyya b. Abba: They are what the zofim [i.e. prophets] instituted. It once happened on a stormy day that the Sages did not attend the House of Assembly [i.e. the Academy]. Some children were there and they said, 'Come and let us make a House of Assembly. Why are there written [two different forms when the following letters come in the middle or end of a word respectively] mem [מ] mem [ם], nun [נ] nun [ן], tzadi [צ], tzadi [ץ], pai [פ] pai [ף]? It teaches [that the Torah was transmitted] from utterance [מאמר] to utterance, from Faithful [נאמן] to faithful, from Righteous [צדיק] to righteous, from mouth [פה] to mouth, and from hand [כף] to hand. From utterance to utterance — from the utterance of the Holy One, blessed be He, to the utterance of Moses. From Faithful to faithful— from theAlmighty, who is designated, "God, faithful King," to Moses, who is designated faithful, as it is written, "He [Moses] is faithful in all My house" (Numbers 12:7). From Righteous to righteous— from God, who is designated righteous, as it is written, "The Lord is righteous in all His ways" (Psalms 145:17), to Moses who is designated righteous, as it is written, "He executed the righteousness of the Lord" (Deuteronomy 33:21). From mouth to mouth — from the mouth of the Holy One, blessed be He, to the mouth of Moses. From hand to hand: from the hand of the Holy One, blessed be He, to the hand of Moses. They completed them and they grew to be great sages in Israel; some say that they were R. Eliezer, R. Joshua and R. Akiba. They applied to them the verse, "Even a child is known by his doings, etc." (Proverbs 20:11).

And let it not be difficult in your eyes, [as to] why the Torah wrote the main [narrative] of creation in this way, and did not explicitly write [that] God created the water and the dirt, and the fire and the wind, so that [by not doing the latter] 'the empty man would not be made wise.'

There are such verses that are shortened. I.e., [the Torah occasionally omits a word] where we would logically understand by ourselves that a word is missing. (Divrei Dovid)

Know [that the answer is] that the Torah makes known and informs [us of] every hidden thing, and God wanted to make known 'the strength of his actions to his people' and make known to us the order of the creation and its manner, and that He - the Power, the Mighty, who is girded in strength - created everything that is and everything that exists, in one statement; and He wanted to make known to his close ones 'the strength of his deeds,' and did not prevent Himself from this good because of erring fools.

You must question yourself. Because water preceded. I.e., it is understandable if we say that the Torah is not stating the sequence of Creation. And it is not explaining when water was created, because it deals only with what was created after the heaven and earth. But if it is stating the sequence of creation, the question arises: Why does it not mention also the creation of water? (Divrei Dovid)

And there is also another reason which obligates the thing to be according to the discussed order, and it is that if the verse had [gone according] to the order desired by the silly ones, and that is that it would state that He created land and He created water, etc., it would have sounded as if He created them each, on its own; and according to the truth, it is not like that. And didn't you know that God has no desire for 'the speaker of lies and it cannot be established in front of His eyes.' And how could the 'beginning of His words,' God forbid, begin with words that are not correct? For this [reason], He spoke truth[fully about] the manner of the creation; as 'straight are the paths of God and the righteous will walk upon them' to thank and magnify the Creator, may He be blessed, and they will say to God, 'how awesome are your deeds.'

The Torah not yet having revealed... The creation of fire and of the angels was also not mentioned in the Torah, although [the angels] were created on the second day, [and the heavens were created from fire and water. If so, why does this not raise the same question? The answer is:] Water is different because the Torah mentions it in the sequence of creation: “The breath of Elohim hovered above the surface of the water” (v. 2). Thus, the time of its creation should be mentioned.

And He was exact to state 'In the beginning' and not to state 'At first' [in order to] 'tell the strength of His deeds to His people;' and that is, that according to what we wrote above - that He created everything with one statement - through that, we can deduce that One who can speak several statements all in one statement, also in one statement does not need to have one letter precede another. And from this, [we see] that when God said the word shamayim, He did not say the shin before the mem and not the first mem before the second mem; and also the letters of every single word, He did not have the beginning of the word precede its end; and also with each and every letter, He did not have its beginning [sound] precede its end.

Thus teaching that the waters preceded the earth. [You might ask:] Why does Rashi give this answer here, and not above, where he said: “This verse does not intend to teach the sequence of creation”? The answer is: above, you could have deflected this answer, and argued that the Torah deals only with what came after the creation of heaven and earth. But now that Rashi is speaking of “the beginning of everything,” this implies that nothing was created before heaven and earth. So here Rashi says: “You must question yourself...”

And after God made known all of this to us, [we understand that] these are the things that God made known to us with the word, 'In the beginning,' the meaning [of which] is [that] everything is the beginning, since there was no later part of the creation, but [rather] everything was the beginning; and understand [this].

It is not written “Adonoy created”! Rashi does not mean that it should say Adonoy without Elohim, for you would still ask: Why did the verse not say Elohim as well? Rather, Rashi means that the verse should say Adonoy as well, as it does later (2:4): “On the day when Adonoy Elohim made earth and heaven.” Rashi then continues to explain “at first He intended to create it with...” However, Maharshal explains [differently], that the question Rashi is answering is: If the world would be created with the attribute of justice it could not exist for even a moment! Thus, He must have created it with the attribute of mercy. If so, why did the verse not say “Adonoy”? The verse should say, “Adonoy created,” using His essential Name, for His Essence expresses mercy. But it should not say Elohim, a Name descriptive of a judge, for He did not yet judge the earth. Thus Rashi answers, “First He intended to create...” (Divrei Dovid)

And the reason that the Master chose to create [the world] in this way [is that] - besides the reason that we stated, that He wanted to make known part of His, may He be blessed, great deeds - you will also find that when He, may He be blessed, speaks with strengths, which is the aspect that relates to the name Elohim, it is [appropriate] for the words to be spoken in this way (all together). And you will find that they, of blessed memory hinted to this (Makkot 24a) in their pleasant words, and this is what they said, "'I am' (the first commandment) and 'There shall not be' (the second commandment) were heard from the Strength;" [with this] they intended to say, in their sweet language, that the words that were heard in this aspect [of strength] - which is Elohim, which relates to strength - will speak like these words, many words together. And not specifically 'I am' and 'There shall not be,' but rather all of the Ten Commandments, [were spoken this way] as they have have stated in their words in another place (Mekhilta, Yitro); and behold, the creation from the creation story was created with the name Elohim for many reasons, and as a result He spoke in His way, may He be blessed, (according to this attribute) great and awesome words as we have written.

This is conveyed in the verse, “On the day when Adonoy Elohim made.” Rashi might be bringing this verse also to answer the question: Why say that Hashem added the attribute of mercy because He saw that the world cannot exist with justice alone? The reason is for it is written (Tehillim 89:3), “The world will be built with kindness,” or perhaps there was a different reason. Furthermore, why did He give priority to the attribute of mercy? Rashi answers by citing the verse, “On the day when Adonoy Elohim made earth and heaven” (2:4). And why does the verse not mention heaven before earth like the first verse did, “In the beginning Elohim created the heavens and the earth”? The answer is: to show that Hashem added the attribute of mercy mainly for sake of the earth and what emerged from it, for the earth cannot stand up to the attribute of justice. Thus He gave priority to mercy over justice, so that mercy would be stronger, for the sake of the earth. The heavens, however, can stand up to the attribute of justice.

And in the way of midrashic (homiletic) interpretation, the word, 'In the beginning' is explained in the way of what the verse states (Psalms 33:6), "By the word of God, were the heavens made and by the breath of His mouth, all the hosts." And you should know that, may the name of our God be elevated, He did not create the angels until the second day in order that those in error should not err [and think] that they helped Him in the creation of the world. And as to the [Sages'] words (Bereishit Rabbah 1:3), of blessed memory, we need to elucidate how is it possible to say that the angels were created later; is it not that according to what the verse stated, "and by the breath of His mouth, all the hosts," that hosts of the sky were created from the breath that came from the mouth of the Highest, (as if it were possible [to say this]); if so, perforce, according to our [very] senses, the angels were created before the heavens and the earth; since the breath came out before the word [of God], and since the heavens and the earth were created from the word, behold the breath - from which the angels were created - already preceded it. And for this reason, the verse states, "In the beginning, created etc.;" the explanation [of which] is that God had the later - which is the speech - precede the breath; [which is] the opposite of what is known to us about the nature of speech. And he created the heavens first and reversed the order and made speech first to breath; for the reason stated in their words, of blessed memory (Ibid.), and that is that [people] should not say that the angels helped and stretched out the heavens with Him, etc. And the verse informs us that the Master, blessed be He, does not take His lessons from the creations, as the creations are not able to reverse the order implanted within them from the time of the creation; which is not the case with the Creator, blessed be He, [who] can speak in the manner that He wants. And for this reason, you will find that the verse was precise in stating, "By the word of God, were the heavens made," which has the creation of the heavens - which were created from the word - precede, and afterwards, it stated "and by the breath of His mouth, all its hosts."

And from here, the structure of the explanation of the word, "In the beginning" is as follows: given that there are two things [involved] in speech, breath and speech itself, and from each of them did God create a new creation and I [would] not know which one of the two was first, whether the breath or the speech; for this [reason], it states that first was the act of the heavens and the earth; and from the derivation of the matter, you know that the speech was first to the breath that came from the mouth of the Highest.

We must still understand the difference between the two verses; in this verse, it only says the name Elohim (God) and in another verse, it says (Genesis 2:4), "on the day the Lord, God, made the heavens and the earth," [thereby] mentioning two names. And [we] also [need to understand why] here 'heavens' precedes 'earth' and there, 'earth' precedes 'heavens.'

And it appears that these two questions answer each other. And this is according to the way that they, of blessed memory, explained (Sotah 31a) about two verses that are written about the reward of the righteous: one verse states (Exodus 20:6), "and does kindness to thousands" and another verse states (Deuteronomy 7:9), "to His loved ones and to those who keep His commandments, for a thousand generations." And they, of blessed memory, said that that which one verse stated "to thousands" is referring to "His loved ones" only, and does not also refer to "those who keep His commandments" - who are those that do it out of fear - because it is mentioned that they will be a thousand generations in another verse. Also the verse that states, "to His loved ones and to those who keep His commandments, for a thousand generations;" refers only to "those that keep His commandments" - which is adjacent to it - [when] it states, "for a thousand generations," and not to the word, "His loved ones," which precedes ["those who keep His commandments"]; since behold, their reward is with them in another verse, which is the one [that states] "for thousands." ...

We will also explain these two verses in this way: "In the beginning, Elohim (God) created the heavens;" this name of Elohim - the meaning of which is this attribute of [strict] justice - without the combination of the name of mercy (the Lord), this is only going on what is connected to the heavens, and does not refer to its stating [in the same verse], "the earth;" since He created the earth with the combination of the name of mercy; and [the Torah relied on a different verse [to convey this information]; and that was its stating, "on the day the Lord, God made... the earth;" since the world of people is not able to exist with exact justice, without the combination of mercy, given that they are physical, as is known; and its stating "and the heavens" does not go together with the earth, in this aspect of combination; and the way of its functions, are they not [already] written in the section on creation? And through this are both precise observations resolved, 'like a precious chain.' And as to the matter of knowing which came first, behold we have written above that all of the creation was created together, in His, may He be blessed, strength. ...

And let it not be difficult to you, what type of justice does God mete out to the 'children of power,' who dwell in the skies [the supernal angels], that justify using the name Elohim for them; do you not find that they, of blessed memory, stated (Chagigah 15a) in the story of Metatron, that they judged him in front of Elisha and struck him with sixty bolts of fire, and also Eliyahu, etc. (Bava Metzia 85b) and how many judgments are there of the ministers above! And even thought they do not have an [evil] impulse, nonetheless, mistakes are found among them; since sometimes they do not understand the truth and err. And go and learn from the story of the angel, Metatron and Eliyahu, since they erred; and so it happens that they err and God punishes them, even on unwitting sin, which He does not prosecute for the dwellers of the earth, and with this is confirmed what we wrote [above] and this is true.

And even if we have found that the Rabbis, of blessed memory, (Bereishit Rabbah 1) noticed these two [differences] in the verses and answered that the reason that in one verse the heavens is first and in one the earth is first is that it intends to [tell us] that both came out as one [together], and the reason that in one place it states Elohim (God) and in another place it combines it with the name of mercy (the Lord), [about this] they stated (Bereishit Rabbah 12:15) that in the beginning, it went up in His thought to create [the world] with the name Elohim and [when] He saw that the world would not be able to exist [that way], He combined, etc;

[nonetheless,] you should know that permission is given to explain the meaning of the verses by the ways of investigation and logic, even if the first [scholars of the Mishnaic period] came before us and made a different sense of it, since there are 'seventy faces to the Torah.' And we are not warned not to deviate from the words of the first ones, except with explanations that would result in a change in the law. And for this [reason], you will find that the Amoraim (scholars of the Talmudic period who came later) do not have the power to disagree with Tannaim (scholars of the Mishnaic period) concerning the 'statutes of God,' but concerning the sense and meaning of the verses, we have found that they explain [it] in a different way in several places.

[Yet] I looked again at [a] reasoned investigation of the verses [and found] that our words would also allow for the words of those that came before us, peace be upon them. But first, let us reason to [understand] how it is justified to [attribute to] the Master, may He be blessed, a beginning and end to His thought - that at first, He thought [to create the world] with justice and [then] went back to combine [it with mercy] - since the Master, may He be blessed, 'is not prevented from plotting' because of [too] little time; and in less than the wink of an eye, He knows everything, and plans correctly at first glance, as if it were possible [to say this about Him], may He be blessed and may His name be blessed. ...

Hence, know that the intent of [what is meant by] the combination of mercy bears two [possibilities]: the first is that sometimes God is merciful to whom He wants to be merciful to, without bringing him to justice, since this is the attribute of mercy - to excuse and to forgive - and the name, Elohim also [can be explained in this way, that it is applied] to someone whom He does not want to excuse, He brings to justice, and according to this, there will be a person who is not brought to justice; and the second way is that God never yields to any person in the world, and the whole world is judged - there is no escape, and you should know that they, of blessed memory, said (Bava Kamma 50a) and these are their words, "whoever says that the Holy One, blessed be He, is a yielder, [that person's] intestines will be yielded," but [rather] the earth will stand in judgment and no man will escape from justice.

And behold according to this, we have chosen the second way, and from here, [we see] that the way of the creation, according to their words, may their memory be a blessing, is as follows: at first, He created with the attribute of Elohim - which relates to justice - and this was the plan, that all should stand in justice, except that He saw that the world cannot [survive with] such justice, so He combined the trait of mercy with it, the explanation [of which] is not that He went back on his original thought, God forbid, but [rather] that He made judgment [operate] in a merciful fashion, as you would say 'that He not pay back a person all at once, and that He not give the person his punishment right away and immediately, without giving it time.' And a person never gets what he doesn't deserve in justice, and that is what they, of blessed memory, said (Yerushalmi, Shekalim 5:1), "He is patient, but collects what is His."

It comes out that you say that He did not go back from His [original] thought, since we didn't find that it was the first thought of God not to administer justice in this way, [meaning] that it be meted out with mercy. And, according to this, it is necessary for the verse to be stated in this order; since had the verse stated, "In the beginning, the Lord, God, created," there would have been reason to say that there is justice, and also that there is not justice [when there is] mercy, since God did not decide to institute justice only. But since He stated God (Elohim) by itself, behold, [it shows] that He decided that there is nothing that exists without justice. And even if the verse afterwards states, "the Lord, God," it will truthfully be explained as we have explained it; that justice will exist regardless but that it will be exacted mercifully. And the verse relied upon us, that we would be forced to understand it in this manner, [so] that it become something known and held in our hands that the knowledge of God is not something that reverses itself, as if it were possible.

And after we have explained the intention of our Rabbis, of blessed memory, there is a basis for our words even in their words: since this attribute of combination that God set up for the dwellers of the earth, to be slow of anger and to collect [His due] a little at a time; He did not administer [His justice] like this except with us but not with the higher ones, that dwell in the heavens; but [rather, with them,] He pays back the guilt of the guilty right away and immediately. Also regret and confession and repentance, as well as the claim of error is not effective for them. And go and learn form the story that is brought down in the Talmud (Chagigah 15a) about the four that went into the orchard, in which an angel who was sitting with permission of the King, may His name be exalted, may He be blessed, was punished for not getting up in front of [Rabbi] Elisha in order that [the latter] not make a mistake in his thinking. And this is [only] an error for the angel, and he was also not warned about it; and the Judge would not judge His people Israel like this, as is known from the statutes of His Torah, let it be exalted.

There is another hint in having the heavens precede the earth: to show that the way of the Holy One, blessed be He, is not like the way of flesh and blood. The way of flesh and blood is [to] build the house first and then the attic on top of it, but the Holy One, blessed be He, had the attic precede and afterwards [built] the house, to show that the heavens are suspended and standing by His word, may He be blessed.

And by way of hint, the Rabbis, of blessed memory, expounded (Bereishit Rabbah 1:4) [that by the] word bereishit (In the beginning), He, may He be blessed, intended to say, [that He created the world] for the sake of the Torah, which is called reishit; and the explanation of the [letter] bet (which is the first letter in bereishit) is that it is a bet [that indicates] causation. And from this [is implied that] anyone who merits [to know the] Torah, merits the whole world and anyone who does not merit [to know the] Torah should not benefit from this world - even for him to set foot on it - unless he provides assistance to those who toil in [the study of] Torah. And they also said (Vayikra Rabbah 36:4) [that He created the world] for the sake of Israel, which is called reishit, as it is written [about Israel] (Jeremiah 2:3), "reishit tevuato" ("the first of His produce"). And this statement does not contradict the first, since the very reason that Israel is called, first is from the angle that they accepted the Torah; and through this were they separated from the [other] nations for fame and praise. And they also said (Bereishit Rabbah 1:4), [that He created the world] for the sake of Avraham and (Vayikra Rabbah 36:4) for the sake of Ya'akov; and it all follows the first reason [for creating the world], 'because Avraham listened to my voice, etc.' They also said (Shabbat 36b) [that He created the world] for the sake of [the] awe [of God], which is called reishit, as it is written (Psalms 111:10), "reishit chocmah, yirat, etc." ("the beginning of wisdom is the awe of God, etc."); since it too is a fundamental principle of the Torah, since if there is no wisdom, there is no awe, and if there is no awe of God, there is no Torah, for [awe of God] is a beautiful storehouse for the Torah.

Bereishit is also explained by way of [the Bible's] stating (Proverbs 8:30), "and I was a nursling (amon) with Him," and the Rabbis, of blessed memory, expounded (Bereishit Rabbah 1:1); "Don't read it as amon (nursling), but as uman (artist);" and this is exactly what the verse is hinting at in the beginning of God's word: informing [us about] the creation of the world, it informed [us about] that with which He created it and stated that He created it with the Torah, since it is the artist. (This does not contradict the first explanation, since the Torah prepares the world to walk on straight paths.) And according to this, the level of its 'owners' is magnified, since they merit everything; and for this, it is correct that they should be called 'builders;' and this is what they, of blessed memory, said (Shabbat 114a), that Torah scholars are called builders, since what is in their mouths and in their hearts is the builder. And this is [the sense] of what it stated (Jeremiah 33:25), "and were it not for my covenant etc, the law of the heavens and the earth I would not have set."

The [letter] bet of bereishit [can] also be explained by way of [that which] they, of blessed memory, said (Tikunei HaZohar 5b), that there are two types of awe of God: the first is fear of punishment; and the second is awe [before] His loftiness and this is a more inner and loftier awe than the first [one]. And this is what the letter bet that is first (bet reishit) hints: since God established two types of awe for the survival of the world, and he hinted to the manner of them both; the first one was hinted by the word, Elohim, since it is the fear of judgment when He rises to [establish] justice; and the second one was hinted by its stating, "the heavens and the earth" - and that is by way of its stating (Psalms 8:4), "When I look at your heavens, etc," and they, of blessed memory, said [about this] (Zohar 1:1) that the awe of [His] loftiness enters the heart of an intelligent person when he meditatively glances at the work of the heavens and the earth, [and then proclaims,] 'how great are Your deeds, Lord,' [and] his soul becomes enthused and he is inawed by His greatness, may His name be blessed.

[Alternatively,] the two types of awe are hinted to [in the following way: one, in its stating "the heavens" here, is hinting to the awe of [His] loftiness, by way of its stating "When I look at your heavens, etc;" and the second awe, by stating "and the earth," which is the fear of punishment; and it is negatively attributed to the earth, since it is not from the angle of [His] loftiness, but rather from the angle of [man's] fear from the children of the world, by way of its stating (Job 20:27), "and the earth will rise against him."

Bereishit also hints, by way of [the Bible's] stating (Isaiah 33:6), "the awe of the Lord is His treasure;" the intention [of which] is that one who has the awe of God, [for him] it is a treasure for the hope of hearts, which is the clinging of His light, may He be blessed, to the soul of man, by way of its stating (Deuteronomy 4:4), "And you who cling, etc." And anyone who has the fear of Heaven is an abode for [His] Presence, as it states it (Psalms 78:60), "a tent which dwelt with Man." And it is hinted by the word, Bereishit, in the following way: the explanation of bet [which can also be read as bayit (house)] is that a house of repose for God is awe - which is hinted to by the word reishit - "God created" and set up His work.

Bereishit is also explained by way of the [Sages], may they be blessed, saying (Vayikra Rabbah 35:6), "And the book and the sword came down entwined, etc." and this is what it is saying, "Bereishit created Elohim," the meaning [of which] is that with the reishit - which is the Torah - He created Elohim, the meaning [of which] is [strict] justice, which hints to the sword.

It is also explained by way of that which the verse states (I Kings 18:39), "The Lord is God;" and the intention [of this] is that even if the name Elohim relates to [strict] justice, nonetheless it is [indicative of] mercy. And all of the names of the Holy One, blessed be He, intend, for the good, together to do good and to do kindness; but from the angle of the acts of the backward ones, judgment came out to chastise whoever is fitting to be chastised. And besides this, the attribute of the name, Elohim, is also to do good. And this is what it is saying, "In the beginning, created Elohim," since the name Elohim, did good and created the world to have grace and mercy and to do good to those that dwell in the heavens and the earth and there is no greater mercy than this. And this is what the verse states (Genesis 27:28), "And Elohim will give to you;" behold, that also the name Elohim does good to the good by way of a free gift; but evildoers cause Elohim to give them chastisement. And in the anticipated future, so will it be, [that] the Lord (the name associated with mercy) shall be one and His name shall be one.

The word, Bereishit, is also explained by way of the [Sages], may they be blessed, saying (Zohar, Introduction 2) that at the time of the creation of the world, the letters entered in front of the Creator; [the letter], tav entered and said in front of Him, "Master of the World, is it Your will to create the world [by beginning the Torah] with me, etc." and to all of [the letters], God answered that He did not want [to create the world/begin the Torah] with them, for the reason stated in their words for each and every one; until [the letter] bet entered and He accepted it and created the world with it, as it is written, Bereishit [which begins with bet; the letter] alef [which had not yet entered] was silent. [And] the Holy one, blessed be He, said to it, "Alef, why are you quiet, etc?" He said to it, "You will be the head of all the letters." Up to here [are the words of the Zohar]. Behold from the words of God [here], it appears that alef has [more of] a virtue than the letter bet. And from here [it follows] that had the letters gone up in front of Him properly, alef would have merited to have the world created with it. And lest [one ask], why didn't the alef go first, and [instead] He left it until the end, know that they, of blessed memory, said (Tikunei HaZohar, Introduction) that when the letters are in the proper order - in the following way: alef bet gimmel etc. - they are hinting to the attribute of mercy; and when they are backwards - in the following way: tav shin reish etc. - they are indicating the attribute of justice. And this is a sign for you [to remember this]: the month of Tishrei - [which] has the letters in backwards order, tav shin reish - is the great time of judgment, except that God, from the angle of His great mercy combined [with these letters] one letter from [His] name of mercy - and that is the yod - to bring mercy into the judgment (Zohar, Introduction 16a). And after this has been made known to us, we will explain [Bereishit] as bet reishit (bet is first); [that] you should know the reason that bet precedes alef is that the creation was with the attribute of Elohim (justice), and since it is thus, the letters went up in backwards order as is [the] rule, and for this reason bet precedes alef and acquired its place.

In its stating Bereishit, it also wants [to teach], by way of the [Sages], may they be blessed, saying (Zohar Chadash, Bereishit 2) that a thousand hidden worlds did God create; and they, of blessed memory, called them (Edra Zuta, Ha'azinu 288a) 'worlds of embarrassment;' and they are hinted to in the verse (Song of Songs 8:12), "there is a thousand to you, Shlomo." And from here, the verse began with bet, since alef had already acquired its place, since with it were created a thousand (elef which is spelled that same way as alef) worlds, according to its name, alef. And He started with bet to create this world, given that [its numerical value] is also the sum of the creation which is two, heavens and earth. And also for this reason, it did not state, "At first," since you would understand that this is the [absolute] beginning, and that is not the case; since He already created the 'beautiful worlds,' but regarding this detail of the heavens and the earth, it is stating its beginning.

The word, In the beginning (Bereishit), also hints, by way of the [Sages], may they be blessed, saying (Zohar 1:155a) that God created four worlds and they ascribed to them the names, Emanation, Creation, Formation and Action; and they are hinted to in the verse (Isaiah 43:7), "All that is called by My name and I have created for My honor, I have formed him and made him." And this is what is hinted here when it states, "In the beginning," [which] is the world of honor which is Emanation and it is called 'the beginning of all;' "created" [which] is the world of Creation; "Elohim" [which] hints to the world of Formation, since there are judgments there; "the heavens and the earth" [which] is the world of Action, since that is the heavens and the earth, as it is stated in their pleasant words.

It is also hinted, by way of [that which] they, of blessed memory, said (Pesachim 54a) that the Garden of Eden and Gehinnom (purgatory) were created before the world was created, since they are the reward and punishment for the Torah and the commandments, and this is hinted to in its saying bet (which has a numerical value of two) reishit (which is indicative of awe), since God created two things that were designated for awe, which were reward and punishment, [meaning] the Garden of Eden and Gehinnom: (Chagigah 15a) [If] one merits and fears from God, he takes his portion and the portion of his fellow in the Garden of Eden; [if] he does not merit [to do this], he takes his portion and the portion of his fellow in Gehinnom. And perhaps it is hinted that both of them were created together and that both of them are called reishit; since if one preceded the other, reishit would only refer to one [of them; instead], you have learned that they were created together in one statement.

It is also hinted that - since there are two worlds, this world and the next world, and man can acquire 'the good and life' by his involvement in Torah and good deeds - here the verse informs us that the reward for the [observance of] the Torah and the commandments will not be given to the righteous ones in this world, until [God] has [already] prepared a goodly storehouse, which is the essential [reward] to the spiritual side [of man]; and afterwards, if there is a surplus, he [is rewarded] in this world; since God will choose to first prepare for man a payment that is eternal. And this is what is hinted when it states, "In the beginning, God created the heavens;" which [signifies] the world of souls, and afterward "and the earth," which [signifies] the lowly world, if some of the good [coming to] him remains. Hence, you have learned that [reward] is not given to the righteous ones in this world until after they have merited their portion of light 'in the light of life.'

It is also hinted, according to what the Rabbis, of blessed memory, argued (Rosh Hashanah 10b): one says that the world was created in Tishrei and one says that the world was created in Nissan. And it appears to me that 'these and those are the words of the living God,' since you should know that they, of blessed memory, said (Bereishit Rabbah 1:4) that in the beginning God thought to create the world, and afterwards, God took His thought and put into action. And according to this, we can say that He thought [to create it] in Nissan and put it into action in Tishrei or the opposite, and the word, 'create,' refers to both of [these things]; whether what came into His thought, may He be blessed, is called a creation, whether when it went into action; and with this, the words of [both] of our Rabbis can exist together. And this is what is hinted by the bet (which has a numerical value of two) in the word Bereishit (In the beginning); since there were two beginnings, one in thought and one in action; only that we don't know if He thought in Nissan and acted in Tishrei or the opposite.

It also wanted [to teach], by way of the [Sages], may their memory be blessed, saying (Berakhot 6b), "Whoever has awe of the Heavens, his words will be heard;" and the reason [for this] is that the one who fears God will speak from the depths of his soul, and since that is the case, the soul of the listener will recognize [that] and accept the rebuking chastisement; but if the words came from the body, there is no resonance for the soul to listen to them, as the rabbis, of blessed memory, have hinted about what the verse stated (Deuteronomy 6:6), "And these words shall be etc. upon your heart" [and] then "and you shall review them with your children," which are the students. And this is what it said, "Bereishit," which is awe - as they, of blessed memory, have said - "God created the heavens," the explanation [of which] is that one should have awe of the Heavens, [and] then they will listen to his voice and 'he will teach knowledge to people' and that is what it states, "and the earth."

It also wanted [to teach] that, since there since God commanded many [observances] of awe in the world - awe of father and mother, as it is written (Leviticus 19:3), "A man, his mother and his father shall fear;" also from the king and the sages, also to fear people, that they should not be suspicious of him - one might say that the commandment of awe is the same in all the places that it is found, and it will come out from this that he will sometimes discount, God forbid, the commandments of God because of the honor of the king or the honor of his father or something like that; therefore, it hints here that the words of God are first, such that he puts the awe of "the Heavens" before anything [else] and afterwards "the earth," which are the individuals whom he is obligated to fear. And this is what the verse states (Numbers 32:22), "and you shall be clear before God" first; and afterwards, "and from Israel." And from here, [we see] that there is no place to observe any commandment of awe unless one does not transgress any commandment of the commandments of God.

It is also hinted that, through the Torah, God created two levels for man: either he be on the level of the heavens; and that is by way of it stating (Psalms 82:6), "I have said, 'you are powers'" (meaning, like angels); or if he does not keep [the Torah], his level sinks down to the earth. And this is [what it means] when it states, "Bereishit," the explanation [of which] is that through reishit [meaning, the Torah], "God created" these bet (two) preparations, "the heavens, etc."

The whole section also hints to the creation of man - who is the main goal of the creation - in the following way: In the beginning, when God created man, He created him from the source of spirituality, which is hinted by the word, heavens, and from the source of physicality, which is hinted by the word, earth. And you will find that our Rabbis, of blessed memory, hinted [to this by explaining] (Sanhedrin 91b), what the verse stated (Psalms 50:4), "He called to the heavens above" to be the spirit [and] "and upon the earth" to be the body, which is built from the earth. And His will in this, may He be blessed, is that through the actions of man, he will have the power to transform matter, which is the body, until it is considered to be form.

And behold, you will find (Shabbat 152b) that the righteous ones do not return to the dust, given that they purify their matter, until it becomes spiritual; as was written by Rabbi Y. Aramah, of blessed memory, and these are his words, "and it is the power of the perfect ones to change matter into form." And this is why they, of blessed memory, said (Berakhot 18a) that the righteous ones are called living even in their death, since the material side has become spiritual, which relates to life; and that the evil ones are called dead even in their lifetimes, from the angle that even the spirituality in them becomes material and [like] earth, which relates to the lifeless objects which are [therefore] dead.

And it hints to these two characteristics when it states "the heavens and the earth," in the following way: if they merit [it], behold, they raise up the material part of themselves which is hinted by "the earth" and they connect it and it becomes one entity with the "heavens." And if they do not merit [it], they transform the part of spirituality within them to the trait of "earth" and the form becomes matter. And this is what it is stating, "and the earth."

And its stating, "and the earth was chaos and void" here is hinting to what occurred in the times that the physical side overpowers which is the 'earth' and [the person] is emptied out of spirituality; as it is translated [by Onkelos into Aramaic], "desolate and empty;" "and darkness," which is the evil impulse that is called in their holy words (Zohar, Bereishit 63), [that which] darkens the face of the creatures; "was upon the depths" and it called the body, the depths, being that it is like [a pit] that constantly swallows [things up], and from the angle of the evil impulse [connected to it] that is darkness; "and the spirit of God" given into it "was hovering upon the waters," because the spirit 'did not find a place to rest the sole of its foot,' since the impulse drove it away and lifted it up from its resting place, and the darkness, which is the evil impulse, dwelt there and the [human] soul remains "hovering over the waters," that are the 'waters of iniquity,' which are the powers of impurity.

And in the Holy One's seeing, blessed be He, [that it was] like this, "And God said, 'let there be light;'" [meaning that He] sends man help against his impulse; and this is [that] when he reaches his fourteenth year, a holy and pure soul, from His holy chamber of Divine holy spirits, appears upon him. Or [light] hints to the Torah, since it is the pleasant light, and is called light, as it is written (Proverbs 6:23), "and the Torah is a light;" and the intention [of the two explanations] is one, since the aspect of the holy souls is the aspect of the light of the Torah, and a man of soul (ba'al nefesh) is a man of Torah. And that is what it states, "And God said, 'let there be light;'" which is the soul - the light of which is great, being that it is hewed from beneath His throne of glory, may He be blessed, [and] is 'a portion of God from above' - God sends it to shine on man, that he not wallow in the mud of the evil impulse; or also according to what we have said - that it is the Torah that shines on the soul of man; and then, "and there was light, and God saw the light" that He gave within man, "that it was good;" that through it, man will walk on the 'good and straight' path.

And you should not think that given that the soul is within man, or through involvement in Torah, with this he is still from the machinations of the impulse that brings him to sin and he [can] turn and walk [away from it]; because were it so, there would be no [room for] reward and punishment here. To this, it says that darkness is still in the world, but through [the light], man is helped to wage war with it, and to separate it from him, that it not fell him through its plots; and he will recognize that the aspect of doing evil is evil; and this is what it says, "and God separated between the light," which is the soul "and between the darkness," which is the evil impulse; and [about] this, the verse states (Ecclesiastes 10:2), "The heart of a wise man is to his right," which is the place of light, the place of the soul, "and the heart of a fool is to his left," which is the place of the evil impulse; "And He called light, day, and darkness, He called night;" and for this David prayed (Psalms 91:5), that He should save him from the fear of the 'nights.'

And its stating, "and there was, etc. one day" is because it is impossible to recognize the light of the soul except from the darkness of the evil impulse; since were it not so, [people] would not be different than the ministering angels, and there would not be [the possibility] of reward and punishment here; and for that reason, it states, "one day."

And it also intends to say "one day," by way of the [Sages], of blessed memory, saying (Avodah Zarah 35b) on the verse (Song of Songs 1:3), "therefore the maidens (alamot) have loved you," [that it is referring] to death (al mavet), the explanation [of which] is that even the 'bad' angel is forced to answer 'amen.' And for this reason, it states, "and it was evening and it was morning, one day," the explanation [of which] is that the attribute of evening and the attribute of morning, all of them, are in agreement for the good of the righteous one.

Or it is hinting that, through the help of the soul, the evening time - when 'his sun sets' to return to the upper world - is like the time of morning - the time when it came to the world; that the soul returns as brilliantly as the day it came, and this is by way of the [Sages], of blessed memory, saying (Shabbat 152b) [on the verse] (Ecclesiastes 13:7), "And the spirit returns to God who gave it;" and these are their words, "give it to Him like He gave it to you;" and in this the day of its coming and the day of its leaving will be equally like one.

The verse also intended to inform [us] that at the beginning of the creation, God set up His acts to be equal, [meaning] the heavens and the earth. And even though the heavens are the higher ones, nonetheless, the earth was in the category of purity. And go and learn [about] its virtue and merit; since man was created from it, 'dirt from the earth' and his form is like an 'angel of God;' and you will [also] find that God chose to dwell on earth with the creations, and He prepared a house [there] for his residence - as if it were possible [to say this] - and it is an obvious thing that the abode of God is perfect and 'holy is said about it.' And you will find that before man sinned, God was found among the lower [creatures] in the same way as he was found among the higher [creatures], and this is what it states, "In the beginning, God created the heavens and the earth" in one category, in cleanliness and purity, and this is [like] the statement of the prophet (Isaiah 61:1), "So said the Lord, 'the heavens are my chair and the earth is my footstool,'" and they, of blessed memory, said (Chagigah 14a) that it is an ottoman. Behold, you have learned that is in the category of being fit for the abode of God; except that through the acts of the lower beings, "and the earth was chaos and void" and [it] became thick and its light became darkened from the angle of the acts of the evildoers. "And God said, 'let there be light'" which is the Torah, then the earth went back to how it was at the beginning, to brighten its light, and God resided on earth with His people and His inheritance, and that is what it states, "and there was light."

The verse can also be explained in this way; as it is well know that we have found that the Holy One, blessed be He, has chosen to dwell in the mist and [yet] prefers to live among us. And we have also found about Him (Taanit 5a) that He - as if it were possible - swore that he would not enter the 'heavenly Jerusalem' until He enters the earthly Jerusalem; behold this means that he prefers the earthly to the heavenly. Also, when we discern the reason for the creation of the entire world, we would know that the lower ones, which are His people and His inheritance, are the essence [of creation].

And according to this, the verse intended to give the order of creation in the format of 'not only [x which is of less importance] but also [y which is of more importance]' ('lo zo, af zo') in the way of preference [in the following way]: "In the beginning, God created the heavens and" he also created another creation that was more beloved to Him and more elevated and that is "the earth;" since - just the opposite - the heavens are dependent upon it, and all of this is by means of the Children of Israel, His holy people; since the existence of all the worlds - even the upper worlds - is dependent upon them, as is known to the experts of the chambers of true wisdom.

And in this way, its stating "and the earth was chaos and void" becomes explained: Here it is hinting about the times of the Jewish exiles, which is the reason for the prevention of His, may He be blessed, dwelling on earth. One (the first) exile is the exile of Egypt; they remained in it for four hundred and thirty years, like the numerical count [(gematria) of] chaos (tohu) - which is four hundred and eleven - and void (vebohu) - which is nineteen - behold four hundred and thirty. And the meaning of "and void" also hints to the exile after it, and that is the Babylonian exile: The Babylonian exile is called 'void' because the translation of void [according to Onkelos] is 'empty' and it is written in Jeremiah 51:34 about the Babylonian exile, "he has eaten me, he has crushed me, Nebuchadrezzar, the king of Babylonia, he has placed me like an empty vessel." And its stating, "and darkness was upon the depths" hints to the bitter exile that we are in, stuck in the depths, that has had no end for us for one thousand seven hundred and seventy one years. And [as if] the length of the exile [were] not enough, but also [do we suffer its] darkness, which hints to two things: the first is the subjugation of the nations [over the Jews] and the heavy yolk of taxes, to the point that darkness darkens their form, this one subjugates, and that one crushes - happy is the one who has not seen [this], and especially in our [home,] Morocco; and the second is concerning the evil impulse which has darkened the world - and as a result of our sins, there has been an increase in those that breach [the standards] of His people, Israel, and have permitted to themselves bad language and false oaths and evil gossip and theft and prevent themselves from repenting to return [from their ways]. And a person should not say, in seeing such a downfall for Israel for the entire time, that - God forbid, hope is lost for the 'children;' that is not so, but rather "And God said, 'let there be light,'" that is the light of the amazing future redemption. ...

And its stating, "and there was light," is by way of their saying in the Tikunei Hazohar 21, [that it means] "there was a secret," since the numerical value of light is [the equivalent] of secret. The intention [of this] is that God, may His name be elevated, decreed that this light of the king messiah not be revealed in the world and that it be a hidden secret with Him, as they say (there), "to My heart, I revealed, from the heart to the mouth, He did not reveal." And its stating, "And God saw the light that it was good," refers back to the light, in of itself, "that it was good" - 'happy is the eye that saw it' - and also refers back to what it hinted, that he will make it in [the form of] a hidden secret, [and also about that it is saying, "that it was good;" since so should it be - as they, of blessed memory, have said (Yoma 9) - for several reasons. And [about] its stating, "the spirit of God, etc.," they have said in the Midrash (Bereishit Rabbah 2:4), "this is the spirit of the messiah." "Hovering upon the face of the waters," there is no [other meaning to] waters besides Torah, by way of their saying, in the Zohar, Hashamatot 1:13, that Israel will not be redeemed except through the merit of the Torah, that is compared to water.

And behold, it is known that, because of our many sins, many sparks of light have been submerged in the husks and also much mixed multitude has infiltrated into holiness, as they have said in the holy book of Tikunei Hazohar 6, "mixed bad in good and good in bad." And for this [reason], He needs - as if it were possible - to separate the good from the bad and the light form the darkness that have gotten mixed up. And behold it is known that the life force of the husk is only from its feeding from holiness and without that, it has no life. And so, when God separates the light, which is the holiness, and the evil remains separated and has no source of life from which to feed, it is automatically annulled. And this is what it is stating (Zechariah 13:2), "and the spirit of impurity will I remove from the earth;" since it is similar to the cutting of a tree from the place of its sustenance, and its root from which it nurses, that it [then] dries up and no longer prospers; and nothing will remain besides the good light. And this is what [it meant when] it stated, "And God called the light, day;" the explanation of "and he called" (vayikra)" is [that it] is an expression of glory (yakar) and greatness, as the virtue of holiness is only recognizable with the felling of the husk, that is called darkness. And the verse informs [us] that on that day, that is known in front of Him above, God will call to the light in glory and greatness; and that will be on the day that is known to God, that on it God will be one.

And its stating, "and the darkness, he called night;" is an expression of an incident which is not pure; and for this reason, the verse does not rely on the word, "and he called" that it stated at the beginning [of the verse, and repeated it again specifically for darkness] - since there is no more glory and honor to darkness, but rather its incidence will only be in the night. And this is the secret of its stating (Deuteronomy 23:11), "an incident of the night." But when the night will pass, which is the time of the exile, as the verse states (Isaiah 21:11), "The burden of Dumah etc.; watchman, what will be of the night;" since the exile is similar to the night. And then at the dawn, there will no longer be darkness nor night, but [rather], "and there was evening and there was morning, one day;" since the aspect of evil is removed and is not; 'and the night will shine like the day,' 'and the light of the moon will be light the light of the sun.' And this is [why] it states, "one day;" and it is that the verse hints to its stating (Zechariah 14:9), "on that day the Lord will be one and His name will be one."

תהו ובהו DESOLATE AND VOID — The word תהו signifies astonishment and amazement, for a person would have been astonished and amazed at its emptiness.

והארץ היתה, the earth had preceded and existed in a chaotic form, as elaborated on by the prophet Jeremiah (Jeremiah 4,23) והנה ראיתי את הארץ והנה תהו ובוהו ואל השמים ואין אורם...ראיתי ואין אדם מעוף השמים ועד בהמה נדדו הלכו (Jeremiah 9,9)

והארץ היתה תהו ובהו, “this very center which was created at that time was composed of a mixture of raw materials, known as tohu, and its original external appearance is what is described as bohu. The reason is that the whole expanse of tohu was comprised of a uniform appearance. This explained that the first raw material was something entirely new. It is described as tohu to indicate that at that point it was merely something which had potential, the potential not yet having materialised, been converted to something actual. When we read in Samuel I 12,21 כי תהו המה, the meaning is that these phenomena did not exist in reality, they existed only in someone’s imagination. [a reference to pagan deities. Ed.] The appearance of this primordial raw material is described as bohu, meaning that as such it came to exist in actual fact, in real terms. Isaiah 34,11 “weights of emptiness.” This describes any phenomenon that does not retain its appearance for any length of time. It constantly changes like a chameleon.

And the earth was chaos and void: 'What was, was' and what is the need of this knowledge? And it appears that we can say that, since - from the six days of creation and onwards - the Holy One, blessed be He, does not change anything from how it was [then;] and the Holy One, blessed be He, foresaw that because of the actions of the wicked, the world would go back to [being] chaos and void - as in the generation of the flood; and so [too] with the destruction of the Temple, it is written (Jeremiah 4:23), "I saw the world, and behold, it was chaos." And [so] the verse [here in Genesis 1:2] informs us that if at any future time it should happen that, through the actions of the wicked, the world will go back to being chaos, it should not be considered a change in the creation; but rather the world will go back to how it was, since it is its nature to be chaos and void and darkness. And through the actions of the righteous, the Holy One, blessed be He, overturned its nature and created light for the righteous; and through the corruption of the actions of the wicked, the world will go back to how it was; and it will not be considered a change in the creation, but rather the world will go back to how it was. And this is not called a change in creation, since this is a condition that the Holy One, blessed be He, made with all of the work of creation. And for this reason He decreased the light, and hid [the additional light that was taken away] for the righteous; since He, may He be blessed, is not a man that He should change His mind, but rather if the 'wicked will be silenced with darkness' because of the corruption of their deeds, it will not be considered a change in the creation. And this is the opinion of the midrash (Bereshit Rabbah 2:5): "'And the earth was chaos' - these are the actions of the wicked; 'And the Lord said "Let there be light,"' - these are the actions of the righteous, etc." What did the writer of this midrash see to take the verses out from their simple meaning? But according to what we have explained, the words of the midrash are understood, since the simple meaning stays in its place and the drash is an interpretation also of its simple meaning. And that with which it concludes there, "And I do not yet know which one He desires, if it is the actions of the wicked, etc.," you will find explained in my short essay, entitled The Way of Life, in the homiletic discourse on Rosh Hashanah and Yom Kippur, see there.

And the earth was: This verse is connected to the one after it [as follows]: the earth at the beginning was such and such, and therefore, "God said, etc., etc."

And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.'

והארץ היתה תהו ובהו וחשך על פני תהום ורוח אלוקים מרחפת על פני המים. Having first mentioned in verse 1 that G’d had created heaven and earth, and that the word ארץ included the 4 basic elements which earth consists of, the Torah now says that the creation of the earth had originally been lumped together with the creation of the heaven, seeing both were created in their final complete state. All the 9 planets were called into existence at one and the same moment. The author views the “9” planets, גלגלים, “orbiting planets” as consisting of the 7 fixed stars whose orbit was well known to astronomers in antiquity; he views as the 8th “planet” the stars in the sky known as the signs of the zodiac, the mazzalot, as well as other celestial phenomena. The 9th is considered by him as a kind of “super-star” which provides the impetus for the motion of all the other phenomena in the celestial regions. This super-star is presumed to orbit earth once every 24 hours. In its original state the earth was not complete, i.e. there was chaos, seeing that the earth was completely submerged in water. Whereas heaven had been created in a perfected state, symbolising life, earth, in its original state, being chaotic, symbolised death, as pointed out by Bereshit Rabbah, 2,2 describing heaven as “life,” death being unknown in those regions, whereas “earth” is described as תהו ובהו, meaning that “death” is a basic phenomenon in these “lower regions.” According to our author, we learn from this Midrash that the four basic elements of which earth consists are basically “dead, inert” substances. They possess no will or intelligence of their own as distinct from the creatures in the celestial regions. They have been equipped with certain natural functions and they cannot vary them. If any one of them for some reason left its natural place in the universe it will be returned there in due course.

Chaos: This name rests on something that is not distinguished and differentiated from anything else. [Just] like a wilderness - where there is no recognition of different places - is called in the song of [Parshat] Ha'azinu, “and in the void.” And in [Tractate] Avodah Zarah 8, there is [found that the first] “two thousand years were chaos.” And the explanation [of this is that it was [a time of the] action of youth, without Torah – all of the actions of man were the same, without difference. And this is the intention of Targum Onkelos, [when he translates the word as] “empty;” that in an empty place, one part is no different than an other.

Desolation and empty space. It seems that Rashi treats ריקות וצדו as synonyms; both mean desolation. Alternatively, Rashi is saying that ריקות is biblical Hebrew and צדיא is Aramaic, both meaning desolation. And Rashi disagrees with Targum Onkelos, who translates תוהו ובהו [respectively,] as desolation and empty space. Rashi explains בהו as desolation and empty space, and תהו as astonishment, i.e., that one would be astonished by its emptiness. Thus the ו of ובהו is like a ב, for ו is interchangeable with ב, as in (Yeshayah 48:16): “אֲדֹנָי יֱהֹוִה שְׁלָחַנִי וְרוּחוֹ,” which means, “Hashem Elohim has sent me with His Spirit (ברוחו).”

והארץ. Darum fährt das lehrende Gotteswort fort, והארץ und diese Erde — wir haben a. d. a. O. die Bezeichnung der Erde durch ארץ als die mit Entschiedenheit nach Gestalt und Wesen gesonderte Individualitäten Erzeugende erkannt — also diese, jetzt in solcher Fülle scharf gesonderter Individualitäten dastehende Erde, היתה, sie war einst תהו ובהו. Es heißt nicht: ויהי הארץ תהו ובהו, dann würde es allerdings den im ersten Vers erzählten Vorgang historisch fortsetzen sollen. והארץ היתה leitet aber eine neue Gedankenreihe ein. Der erste Vers zeigt uns unseren jetzigen Himmel und unsere jetzige Erde und spricht über Himmel und Erde die große Gesamtwahrheit aus: Dieser Himmel und diese Erde, nach Stoff und Form hat Gott sie ins Dasein hinausgesetzt! Der zweite Vers ruft unsern Blick nochmals auf diese unsere Erde hin und spricht: Und diese jetzt in so scharf gesonderten Individualitäten erscheinende Erde war einst תהו ובהו.

Chaos and void (tohu vabohu): [This phrase appears] two [times]. Here, and the other one is (Jeremiah 4:23) "I have seen the earth and behold, it is chaos and void." [This] teaches that the Holy One, blessed be He, foresaw the destruction of the Temple when He created the world, [and] that it would be in the year tohu (the letters that are equal to the number, 411); since, behold the first Temple stood for 410 years and was destroyed in the 411th year. And the second Temple stood the numerical equivalent of [the word,] hayita (420), and this is [why it states] "vehaarets haita" ("and the earth was;" which is the phrase that precedes tohu in this verse). And afterwards, [it is written], "darkness," a hint to the exiles. And so is it expounded in Bereishit Rabbah 2:4. Another explanation: "and the earth was chaos and void" has a numerical equivalent (gematria) of 'two thousand years without Torah.'

והארץ היתה תוהו ובוהו; “and the earth had been in a chaotic state;” the Torah, out of respect for the heavenly regions, did not include “heaven” as having been in a chaotic state, seeing that it was the home of G-d’s Presence. According to the view expressed in the Talmud (Chagigah 2) the meaning of the line is that also this “state of chaos” had been subject to creation. In order to visualise this, we must assume that G-d created this ”chaos” in a region surrounding the earth.

תהו is estordison in old French.

This verse explains the meaning of “Tohu vavohu” in greater detail, i.e. that there was no kind of life on earth at that stage.

וחשך, a reference to the air (atmosphere, totally dark which emanated at that time from the original raw material. על פני תהום, over the expanse of the two basic foundations which also emanated from the same origin and surrounded one another.

Chaos (tohu) and void (bohu): Their understanding is desolation, since taha and baha in Aramaic is about bewilderment; as they said in Bereishit Rabbah 2:1, "that servant sat for him, toha and boha," and the intention is that he was astounded. And so [too] in Syriac: atbahaba is a matter of stupefaction and bohbaha is wonderment and disorientation. And just like the wilderness is called desolate and barrenness, so [too] is it called tohu and bohu. And the intention [here] is that there was neither vegetation nor animals on the earth.

And void: This name [bohu, which when broken down is made up of 'in it' and 'it'] rests [on this concept] because much was included 'in it;' meaning from the dry land below the waters, to the end of the waters, the nature of all creation was included in it, [as well as] the potential of the creatures [that would be created] afterward.

וחשך על פני תהום, “darkness prevailed over the deep.” The word תהום refers to a place in which there is an abundance of water extending to a great depth. The atmosphere above the waters was dark, seeing the light from the celestial sources was not able to penetrate this atmosphere and to provide light for it. This “atmosphere” had not yet been equipped with the ability to absorb and diffuse such light. In any area where there is no light there is absolute darkness. If there was darkness prevailing above the deep waters, it is clear that the deep waters were completely shrouded in darkness. The reason that G’d did not create earth in its completed state as He had done with the heaven, is to show the intelligent people on earth that earth had not always existed but had been created by G’d. Most people are intelligent enough to believe this, i.e. that He Who had created the laws of nature also had created the universe itself. It follows that He Who created it all, also has the power to change any of it at will. The appearance of light in the celestial regions, creation of the sky itself, the dry land becoming visible, are all phenomena which were not in evidence at the beginning of the creation. The people who do not believe in the universe having been created are a small minority [in the author’s time, late 12th and early 13th century. Ed.] The very appearance of the dry land on the globe is a powerful argument against their belief, something they cannot defend with sound arguments. If everything in this universe were to proceed according to “natural law,” i.e. without a Creator having set firm limits to the manner in which the oceans can flood the earth, there would hardly be a place on earth which would not be submerged in water. After all, earth has had a higher specific gravity assigned to it by the Creator than water, as a result of which it ought to sink below the water. Seeing, however that it is both cold and dry, it remains cohesive, particles sticking to one another, so that it can maintain its position without moving from its location. Job already refers to this phenomenon in Job 38,38 “whereupon the earth melts into a mass, and its clods stick together.” At this point the author comments on statements in the second chapter of the ספר יצירה the most ancient kabbalistic text, in which three basic phenomena of our earth, i.e. שלוש אמת, “three mothers,” are described, the word being an acronym of the words אש, מים, שלום, fire, water, peace. Fire and water are considered as irreconcilable opposites, so that they can coexist only through the good offices of שלום, a peacemaker, the latter being “air.” It is considered as such as it shares some attribute with water and another with fire. The author’s basic point is that without some Divine intervention fire and water could not coexist in the physical universe. G’d had to intervene in a similar manner to ensure that the waters would not flood the earth completely. This is meant by the author of the ספר יצירה describing air, רוח, as a sort of “wall” restraining the natural impulse of water to flood the earth. [I have paraphrased the author’s words in this paragraph. Ed.]

Upon the waters. Rashi is answering the question: It should say simply על תהום. Why does it say על פני תהום? It must refer to the water that is upon the earth, and is the surface (פני) of the earth. The verse continues similarly, “The breath of Elohim hovered above the surface of the water.” This [surface] is like [the surface] mentioned earlier regarding the darkness: “And darkness covered the surface of the abyss.” Another explanation is: The proof for Rashi’s comment [that the waters were upon the earth] is that prior to each of these ten Divine utterances of Creation, the subject of the utterance did not exist. Thus Hashem needed to say, “Let there be...” For example, first it is written: “In the beginning Elohim created the heavens and the earth. The earth was unformed and desolate,” implying there was only the earth, with nothing upon it. Thus it says later: “Elohim said, ‘Let the earth sprout grass.’” Accordingly, when it says: “Elohim said, ‘Let there be light,’” beforehand there was only darkness [upon the earth]. But where it is written that there was darkness? It must be that when it is written, “And darkness covered the surface of the תהום,” and תהום always means water. Perforce, the waters were upon the earth — [and for the sake of the earth, light was created]. Rashi earlier implied that “Let there be light” connects back to the “darkness covered the surface of the abyss,” as he explained (בד"ה בראשית ברא): “At the beginning of the creation... and darkness covered the surface of the abyss... Hashem said, ‘Let there be light.’” Rashi could have quoted the entire verse, or not have quoted it at all. By quoting only, “Let there be light...” Rashi implies that the creation of light connects back to the darkness on the abyss. I.e., if not for the darkness upon it, Hashem would not have commanded that there be light.

Die Wurzel תהה finden wir nur im Rabbinischen wieder, wo es Anstaunen bedeutet, תהי בה ר׳ יוחנן, תהו בה נהרדעי (Erubin 66. — B. K. 112 und sonst). Daher auch: etwas noch Unbekanntes zu erkennen suchen, תהי ליה בקנקניה, בת תיהא. (A. S.72.— B. B. 22). Es heißt ferner auch: etwas bereuen, תוהא על הראשנות (Kidusch. 40). Es bedeutet daher den Eindruck, den ein unklarer, ungehöriger Zustand eines Gegenstandes oder eines Verhältnisses auf uns macht. Verwandt ist damit wohl auch דהה,דהה הימנו zur Bezeichnung einer schwächeren, matteren Farbennuance. Nach allem diesen dürfte תהו einen chaotischen Zustand nach seinem Eindruck auf unser Erkenntnisvermögen bezeichnen, einen Zustand, in welchem nichts einzeln Gesondertes zu erkennen ist. — Schwieriger ist בהו, dem wir nur noch in ביי, einem Schmerzausdruck im Rabbinischen, vielleicht so auch im hebräischen בי אדני, בי, begegnen. בהו würde sodann den chaotischen Zustand als einen an sich unleidlichen, widersprach- und kampfVollen bezeichnen. תהו bezeichnet ein Chaos subjektiv, für unsere Erkenntnis, בהו objektiv nach seinem gegenständlichen Zustand. תהו ובהו wäre etwa: unklar und ungeschieden, verworren. תהו ובהו wäre somit der vollendete Gegensatz dessen, was ארץ als jetzigen Charakter der Erde ausdrückt. Die jetzt in solcher Entschiedenheit an Gestalt und Wesen gesonderte Individuen erzeugende Erde, war einst eine unklare und verworrene Masse.

And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.'

תוהו , this word in a similar construction appears in Psalms 107,40: ויעתם בתוהו לא דרך, “and He makes them lose their way, in a trackless desert.” It also occurs in Jeremiah 4,23: ראיתי את הארץ והנה תוהו, “I saw the earth, and here it is chaotic.” It would be incorrect to understand our verse as referring to the condition of the universe before heaven and earth had been created. If that translation were correct, the Torah should have written: והארץ היה תוהו ובוהו, i.e. “what is now viewed as “earth” already existed but in a chaotic state.” Seeing that the Torah wrote instead: היתה, is proof that that word refers to the earth itself, i.e. that at its inception the earth had been in a chaotic state. An alternate explanation: the whole phrase refers to the future, i.e. before the Lord created heaven and earth, there was only chaos. The same would apply to the words following, i.e. על פני תהום, on the surface of what in the future would be known as the תהום, “the great depth.” An alternate way of saying this is: מרחפת על פני המים, “was hovering on the surface of the ocean.” (the darkness). We must remember that the phenomena described by the Torah had not yet been created at the “time” described by the Torah. There are a number of phenomena that had not yet been created, such as the angels, the heavenly regions for the righteous and the abyss for the wicked, known respectively as maasseh merkavah and gehinom. The Torah, in describing the creation, refers only to phenomena visible to the human being. Even the planting of the garden in Eden has been written about in the Torah only in order to explain to us how and why first man declined so precipitously morally shortly after having been created. Nonetheless, the text conveys that the garden of Eden was created (planted) at the same time as the heavens and the earth, and that is why the Torah wrote: ויכולו השמים והארץ וכל צבאם; “heaven and earth, and all their components had been completed.” (2,1) The Bible also writes: (Nechemyah 9,6) ,אתה עשית את השמים שמי השמי, וכל צבאם, הארץ וכל אשר עליה, הים ואת כל אשר בהם, “You have completed heaven in all its details, as well as the upper heaven and all their host, the earth and everything on it, the ocean and everything in them.” We also read in Exodus 20,11 (part of the Decalogue): כי ששת ימים עשה ה' את השמים ואת הארץ, את הים ואת כל אשר בם, “for during a sequence of six days, the Lord completed the creation of heaven and earth, as well as the ocean and all their respective inhabitants; There is no reason for you, the reader, to be amazed at the feminine mode, i.e. היתה, “she had been,” used by the Torah when describing phenomena which are masculine; we find more such examples in the Bible, one being in Judges 18,7: ויראו את העם אשר בקרבה יושבת לבטח, “they observed the people dwelling in it carefree, etc.” [We would have expected יושב instead of יושבת seeing that the subject עם is masculine. Ed.] In Samuel 1,4,17 even the Holy Ark, which is always considered masculine, is referred to in the feminine mode, when the prophet wrote: וארון האלוקים נלקחה, “and the Ark of G-d was captured;” in Numbers 11,15, Moses is quoted as saying to G-d: ואם ככה את עושה לי “and if You, feminine mode or G-d, are doing (masculine mode) thus to me,” etc.”Incidentally, the prefix ו before the word: הארץ, appears to be unnecessary, as it does on numerous occasions, a glaring example being Exodus 13,7 ולא נחם אלוקים “(and) G-d did not guide them, etc.”

בהו VOID — The word signifies emptiness and empty space.

וחושך על פני תהום, this is a reference to the absence of light in the heaven.

ורוח אלוקים, the energy propelling the planet is called ruach,” as we know from Psalms 104,4 עושה מלאכיו רוחות, “He energises His messengers.”

And darkness on the face of the deep (tehom): It appears to me that tehom is also from the root, taha, [just] like tohu (and so too is the opinion of our Rabbi Saadia). It is an expression of disorientation and wonderment, except that it is used specifically about the abundance of waters and their depth - as they have no end. And the intention [here] is that the whole earth was tehom, since the waters were covering it and it was not visible. And there was no light on the face of this tehom, but [only] darkness. And behold, this is a frightful image - desolation below and desolation above.

And darkness was upon the depths: This is the element of fire that was within the ground, as even today there are many elements of fire [in the ground;] and if [the ground] releases them, the earth quakes.

ורוח אלוקים, the word רוח here is in the construct mode, to indicate that it functioned as an agent of its Creator, of G’d. Its assignment had been to provide the necessary motion over the waters and to help dry them out in a manner of speaking, as explained by Ibn Ezra. It is also possible that the reason it appears in this mode is because it is such a powerful agent of G’d that it sometimes appears to have Divine force. It is quite common in our use of language that when we want to stress the power of someone or something, we somehow associate it with the name of G’d. In the Book of Jonah the city of Nineveh is thus described as עיר גדולה לאלוקים, (Jonah 3,3) and Psalms 36,7 uses the expression כהררי א-ל, in order to describe towering mountains. [The author quotes more such examples].

ורוח אלוקים מרחפת על פני המים "and the spirit (wind) of G'd hovered above the surface of the waters." This is a reference to the Torah which even at a time of the withdrawal of G'd's presence, שכינה would never be totally forgotten by His people even when they are in exile.

The Throne of Glory. Rashi is answering the question: Why did it not say simply, “The breath hovered above...”?

תהום, rad. המם (die Vorstufe von חמם, glühen) brausen, wogen, heißt nicht: Abgrund, sondern: das Brausen und Wogen des Meeres, das Gewoge. Die Erde, die, wie aus dem Verfolg des Verses ersichtlich, in diesem ungeschiedenen ובהו ^M-Zustand auch das Wasser, Festes und Flüssiges umfasste, war eine durcheinander wogende Masse, und Finsternis lag auf dem Gewoge, es war kein Licht da, das die Masse durchdrang und die einzelnen in dieser Masse schlummernden Keime zur gesonderten Entfaltung hervorlockte, 'ורוח אלקי, und der Gottesodem, der jetzt in den irdischen Stoffen webt und Leben erzeugt, מרחפת על פני המים, war nur über den Wassern schwebend —: da sprach Gott: יהי אור es werde Licht! ויהי אור und es ward Licht — (Die Etymologie von רוח, und מים sowie von היה, siehe Jeschurun, Jahrgang VIII. S. 474, 436, 118).

And darkness was upon the depths: There are two [places this appears] according to the tradition: here and the other is (Job 38:19) "and darkness, where is its place?" This [refers to] what they stated (Chagigah 11b), that one should not ask, "What is before, what is after?" The explanation of "and darkness, where is its place?" is that one should not ask, "what was the place of darkness [at] first.

והארץ היתה תוהו ובוהו ; “and the earth had been in a chaotic state;” the Torah, out of respect for the heavenly regions, did not include “heaven” as having been in a chaotic state, seeing that it was the home of G-d’s Presence. According to the view expressed in the Talmud (Chagigah 2) the meaning of the line is that also this “state of chaos” had been subject to creation. In order to visualise this, we must assume that G-d created this ”chaos” in a region surrounding the earth.

על פני תהום ON THE FACE OF THE DEEP — i. e. the waters which were upon the earth.

ורוח אלוקים מרחפת (מנשבת) על פני המים, we had to be told that G’d’s wind was active at that stage, else verse 9 of this chapter in which G’d issues a directive for the waters to collect in a contiguous area would not make sense, as we could not have understood how the waters were made to assemble all in one area of the globe. We find the role of this רוח of G’d in Exodus 14,21 when it prepared the manifestation of the sea splitting to allow the Israelites to cross it safely and on dry land.

מרחפת על פני המים, they activated the atmosphere above the waters which at that time surrounded the earth. This is the reason why the part which was closer to the spherical planet became incandescent through its motion [friction. Ed.] This phenomenon is what we know as the original fire. On the other hand, the part of the energy which remained closer to the waters acquired a degree of frigidity from the proximity to the waters, so that only a small part of the atmosphere really became hot through revolving and giving off sparks of fiery light.

And the wind of God was hovering: It is like its translation (Targum Onkelos), "A wind was blowing in front of God." And the understanding of "a wind of God" is a great and strong wind, as per "the wind of the Lord has blown upon it" (Isaiah 40:7); "He blows His wind, the waters flow" (Psalms 147:18); "You blew with Your wind" (Exodus 15:10); and like "the mountains of the Power" (Psalms 36:7) and "the Lord's flame" (Song of Songs 8:6).

And the spirit/wind of God was hovering upon the face of the waters: It was not blowing strongly in order to dry [the waters,] like other strong winds that are known by the name, spirit/wind of God, but rather it was hovering calmly.

ויאמר אלוקים יהי אור "G'd said: "let there be light." This is an allusion to messianic times. The period of the kingdom of the Messiah is alluded to in Isaiah 60,1 "Arise, shine, for your light has dawned; the Presence of the Lord has shone upon you."

Hovering over the surface of the waters... Rashi is answering the question: If the verse is referring to the Throne of Glory, why does it say it was hovering? It should simply say, “The breath of Elohim was above the waters.” [Thus Rashi explains that it was hovering in space.] Alternatively, Rashi is answering the question: Why is the Throne of Glory called “the breath of Elohim”? [The answer is: It was hovering.]

מרחפת, we have a parallel to this in Deut. 32,11 על גוזליו ירחף, “carrying him (Israel) along on His pinions.”

And the spirit of God: [This phrase appears] two [times] as a relational [or possessive phrase]. Here, and the other one is (II Chronicles 24:20) "and the spirit of God clothed Zecharya." One could here too read [as if it was written], "and the spirit of God clothed;" the explanation [of which] is that because of His clothing, He said, "let there be light," after which is written, "and there was light." This is what our Rabbis, of blessed memory, expounded (Bereishit Rabbah 3:4), "from a little of his clothing, He created light."

וחשך על פני תהום, “and there was darkness on the face of the abyss;” the “abyss” is the term used for this region surrounding earth. The fact that G-d had created the initial stage of darkness is recited by us in our daily prayers when we recite the words: יוצר אור ובורא חשך, “Who fashioned light, whereas He only created darkness in its initial stage.” [The creative process is divided into three stages, each progressively more detailed, i.e. בריאה, יצירה, עשיה. When it came to the creation of human beings, G-d involved Himself personally right through the process of עשיה, completion. Ed.] According to our author, there was a “time” previous to the existence of even light and darkness. Our sages in the Talmud taught us not to even try and understand what preceded the “time,” when G-d created light, nor the ”time” when this universe will have completed the function for which He had created it. (Chagigah 12).

ורוח אלהים מרחפת AND THE SPIRIT OF GOD WAS HOVERING — The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest. In old French acoveter.

Merachafet (hovering): This is a matter of movement, as per "it hovers (yerachef) over its fledglings" (Deuteronomy 32:11); "all my bones shake (rachafu)" (Jeremiah 23:9). And [the reason] it did not state, 'blowing' (minashevet) is because it did not blow like that which is the way of the world, [which is] that the wind blows in one direction, but [rather] all of the air was moving in every direction. And some explain ruach Elohim (the wind/spirit of God) as the will of God and His power and His providence. And besides [the fact] that the term, richuf does not sit well with regards to the Upper One, it would be very correct that the entire verse would speak in description of what was at the beginning, and [only] afterwards tell of God's action, which was sudden and in an instant - since it is no more than a statement ("And God said, 'let there be light'") - and not say that God or His will or His power was moving on the waters, as if He had been putting forth effort and involved [with this] for a long time. And also this description of the wind that was - at the beginning - blowing in every direction, teaches us of the kindnesses of God on His creations; since now it is ordered according to the laws [of nature] that God imprinted on His world. And had the world remained in chaos - as it was then - the wind would have always blown powerfully in every direction or not moved at all, and the creatures would not have been able to exist.

And his word. מרחפת refers to Hashem’s word and His breath [which supported the רוח אלהים, i.e., the Throne of Glory].

על פני המים, seeing that we have “upper water” and lower water” as will be spelled out in the report of the creative activities of the second day, the word always appears in the plural. Is to keep us aware of the fact that the upper waters contain elements of the lower waters and vice versa. They have not been completely separated.

ורוח אלוקים, “and the spirit of G-d, etc.” This expression too tries to describe for us something that exists outside the “universe” is abstract, similar to the expression תהום, in the first half of this verse. This “רוח” is also perceived as קדש, holy, [something apart, in this instance, not tangible, Ed.] and is described in the Talmud Chagigah 12 as one of the 10 phenomena that G-d created on the first “day.”

The scholar known as Rabbi Yitzchok ben Shlomoh, popularly known as Yisraeli, explained that the meaning of the words תהו ובהו implies the air in a state of repose prior to it becoming imbued with movement at the behest of the Creator. As a result of the air being stationary, its moisture content distilled into water, which due to its higher specific weight sank to the bottom. The author of the Kuzari, Rabbi Yehudah haLevi, explained the meaning of the words תהו ובהו as the primordial matter, prior to its coalescing into something of definable substance. As long as such primordial matter possesses no quality it is described as “tohu vavohu.” This “tohu vavohu” is alternately referred to by the Torah as “water,” hence in this verse the רוח אלוקים is described as “hovering” over the “waters” instead of as “hovering over the tohu vavohu.” The verse would be describing that at this point G’d wanted to imbue this tohu vavohu with some quality, useful meaning, hence G’d’s spirit moved above it in order to inspire such a change. When something assumes definitive, solid dimensions, it has become qualitatively superior to water which slips through one’s fingers, cannot be held in one’s hand. This mass which has thickened out of a primordial murky liquid something is the earth.
Basically, the difference between earth and water lies also in its malleability when one tries to work it. Whereas nature comprises all manner of substances, liquid, solid, gaseous, earth comprises only solids, and when worked only a small segment of the forces of nature are involved In the ספר יצירה, as well as in the Talmud Chagigah 12 tohu is described as a green line surrounding the universe, whereas vohu is described as a number of water-soaked stones which give off their water (based on Isaiah 34,11). Rav Saadyah gaon explains that what is described as a “green line” in the Talmud is nothing other than the darkness, i.e. the phenomenon from which darkness emanated. It is the intense darkness experienced immediately before the beginning of dawn. Maimonides in the second section of his Moreh, views the word והארץ at the beginning of our verse as meaning the same as the word הארץ at the end of the preceding verse. He says further that in verse two the foundations of the earth are listed in the order of their natural appearance, i.e. earth below the water. Once the Torah mentioned the waters it is clear that earth is below, supporting the waters. The air cleaves to the waters beneath, else what is holding up the waters? Fire, (its habitat) is above the air. When fire combines with air the result is the darkness described as covering the waters.
The darkness mentioned in this verse is none other than the fire; the reason fire is described here as darkness is that it did not give off any light, but was transparent. (Moreh 2,30) If this primordial fire would give off light we would be able to see at nighttime. The night would appear to us as if it were aflame. Maimonides therefore did not interpret the words תהו ובהו as something visible to our eyes. Perhaps his opinion in this matter coincides with that of other commentators inasmuch as he and they agree that none of the four elements comprising the physical universe is visible in its pure form, not amalgamated with any of the other elements. He writes further that that the words על פני המים refer only to waters other than the oceans. Only one of the four basic elements appears in three guises in close conjunction with the other elements, i.e. the “upper waters,” the “lower waters,” i.e. the ones above the sky, below the sky, and the oceans.

ורוח the prefix ו at the beginning of this word is meant to include the four winds which blow on earth in four directions every day at different levels of the atmosphere. According to our author (based on the Talmud in Gittin,31) the east wind blows daily in the morning until noon, its principal feature being that it is hot and moist. From noon until sunset, the south wind blows, its principal feature being that it is hot and dry. During the first half of the night a westerly wind blows, its principal feature being that it is cool and moist, whereas the north wind is apt to blow from midnight until sunrise, its principal feature is that it is cold and dry.

ורוח אלקים, this wind was needed as a feature on physical earth, at the time when G-d commanded the waters to recede so that dry land would become visible. (Genesis 1,9). Compare also Exodus 1,21 when Moses credits the east wind with having made possible the splitting of the sea of reeds, enabling the people of Israel to cross on dry ground.

ויאמר אלוקים יהי אור, by means of this directive G’d meant to correct the fact that up until then everything was in complete darkness,

AND G-D SAID, ‘LET THERE BE LIGHT.’ The word “saying” here indicates Will, as in the verse, What dost thy soul say, that I should do it for thee?⁶⁵I Samuel 20:4. which means, “What do you want and desire?” Similarly, And let her be thy master’s son’s wife, as the Eternal hath spoken⁶⁶Genesis 24:51. means, “…as He hath willed, for such is the Will before Him.” Or, it may be [that the word “saying” here means] “thinking,” as in the verses, Thou sayest in thy heart;⁶⁷Isaiah 47:8. And the chiefs of Judah shall say in their heart.⁶⁸Zechariah 12:5. The purport is to state that the creation was not done with toil. Our Rabbis have also called this “thought.” Thus they have said:⁶⁹Bereshith Rabbah 12:14. “The thought [concerning what was to be created on a particular day] was during the day; the deed itself was at sunset.” This teaches that creation was thought out, that there is a reason for everything created, that creation was not a simple manifestation of mere Will alone.
The word “being” [Let there ‘be’] indicates a deed for the present time,⁷⁰Thus unlike Rashi and R’dak (Rabbi David Kimchi), who hold that the reference here is to the creation of the luminaries, such as the sun, moon, etc., which were not suspended in the firmament until the fourth day (see Rashi, Verse 14), Ramban explains that the light of the first day was of a special substance; hence Scripture does not say, And it was so, since that light did not remain forever in its original state. just as: And thou wouldst be their king⁷¹Nehemiah 6:6. [meaning: their king from this moment on]. Therefore Scripture says that when He created the substance of the heavens, He said that from that substance there should come forth a shining matter called “light.”

"Let there be light" - this is the light of the seven days [i.e., Or HaGanuz], which was for the use of those created without seed, and it will be [again] in the future, as the words of the Sages (may their memories be a blessing) Shabbat 30b: it will then be for that which is the future will "bring forth baked treats and fine clothing" without [needing] the power of seed.

And the Lord said, "let there be light:" The word, ohr [light], is written five times in this section; and on the fourth day the word, meohr [luminaries] is written five times, with the addition of [the letter] mem [to the word ohr], and there is in this an amazing intention. And that is that since we have found that the Sages, of blessed memory, said (Chagigah 12a), "The light that was created on the first day was hidden" and there is [also] an opinion that says, "these are the very luminaries that were created on the first day and were not 'hung' until the fourth day;" and these two midrashic statements appear to contradict one another. But the truth is not thus, since everyone admits that the light of the first day was a great light and was [then] hidden and that those luminaries that were 'hung' on the fourth day are not the actual light [of the first day], but rather they received their light from a spark of the upper light that was created on the first day; therefore, the word, ohr, is mentioned [on the first day], since it was the actual light; but with luminaries on the fourth day, each one is mentioned as meohr, with the addition of [the letter] mem, to show that they received their light from another light - greater than them - which is what is shown by the [letter] mem [which, when in front of a word, is a prefix that means, 'from']. And according to this, the midrashic statements do not contradict one another; since the first light was hidden - according to everyone - for the righteous, and the luminaries of the fourth day received a spark of the first light; and if so, certainly, 'they are the very luminaries,' since a part [i.e., the luminaries] is included in the whole [i.e., the light created on the first day]. And with this is also resolved [why] they were created [only to be] hidden; and this is a precious explanation.

And God said: It portrays God as a king who commands and everything happens with His word, to [show] that the action of God is not like the action of a man that makes [things] with his hands but - metaphorically - like one who commands others to make [things]; even though here there was no one to command (and so is the opinion of Rabbi Avraham Ibn Ezra).

Let there be light: It is known that this light is not the light that shines for [future] generations, and like other things in this section. And for this reason, it is not written concerning this, “and it was so.” Since also from the beginning, this light was only formed, so that it should be hidden for the righteous ones afterwards. So that there should not be a new creation afterwards, which was not [created] during the seven days [of creation,] God [now] said, Let there be light.” And the word, so, is to be understood as an expression of a foundation and base; like in (Proverbs 11:19), “ so (established) is righteousness for life." And for this reason, it is not written here, “and it was so.”

ויאמר אלוקים יהי אור ויהי אור. The light was already in the heaven, seeing that the luminaries were created together with the planets. Daniel 12,3 refers to this when he compares the radiance of the knowledgeable people in the future to the radiance of the expanse of the sky, describing the latter as זהר הרקיע. In Exodus 24,10 the visions experienced by the elite of the Israelites is compared to וכעצם השמים לטוהר, “as pure as the radiant light of the heavens.” What had been lacking was only that this light had not illuminated the face of the deep as this had not been equipped to reflect such light as yet. Seeing that the directive concerned only the creatures in the “lower universe,” G’d did not introduce His creative activities with the words: יהי שמים, “let there be a heaven,” but the Torah wrote simply: “He created heaven, etc., ברא.” Once the various planets were placed in orbit to perform their orbits [I suppose that the sun only is meant, Ed.] every 12 hours the “lower” part of the universe would be in darkness. At the end of the first period of 12 hours, G’d issued the directive: “let there be light”, i.e that light should replace the darkness in that location. When the wind blows over the water it dries some of the surface of the waters enabling the waters to be illuminated faintly by the daylight above. The primordial light had not become distinct, strong, until the fourth day.
Possibly, the words זהר הרקיע describe the light by means of which the heaven itself shines, radiates light, as we have written. In that event, the light described here refers to a different period of 12 hours, a whole day comprising 24 hours. This light would have become missing on the first day from the “lower regions” of the universe. With the absence of this light darkness would have ensued in that region. During the first three days of the creative period, the only reason for such absence of light from part of the universe would be the fact that it was the will of the Creator that it be so. This can be so only if we adopt the view that the light prevailing during the first three days of that period was none other than the “natural” light radiated by the רקיע, the firmament. If, on the other hand, we assume that the light under discussion is the light of the sun, which up until then had shone weakly, seeing that the atmosphere had not been conditioned to let its rays traverse it without hindrance, and that as a result of this during these three “days” total darkness pervaded the universe, there can be no question that these regions had not been conditioned to receive the light from heaven at all, not even a weak diffused kind of light. Total darkness would have prevailed during these “days.” It follows that the reason for this total darkness during these three “days” must have been none other than G’d’s will, His pleasure that it be so. Clearly, although G’d saw that the light “was good,” He decreed in His wisdom that light not be present at all times in all locations. The reason is that the universe needs darkness also, why else would G’d have created it as we know from Psalms 104,20 תשת חשך ויהי לילה, “You bring on darkness and it is night.”
Maimonides writes (chapter 30, second part of Moreh) that the principal cause of the coming into existence and the destruction of celestial forces such as the planets is light and darkness respectively, both of which are forces to which these phenomena are drawn. The constant change from extremes of heat and cold subject these celestial bodies to wear and tear. Climates are affected through the change from light to darkness, as well as the properties of the planets themselves. These changes reflect the will of higher forces, i.e. G’d, Who wishes rain, change of climate to occur on earth at certain times. Darkness is the natural state of the “lower regions” of the universe, light acting as something reviving these regions. The scholar Ibn Ezra writes that the light of which our verse speaks originated in the regions above the רוח, the wind (spirit) operating within the atmosphere. When the Torah wrote ויאמר, commonly translated as “He said,” this is merely a figure of speech, just as when David wrote in Psalms 33,6 בדבר ה' שמים נעשו, “that the heavens were created by the word of G’d.” These formulations are used by the Torah to describe expressions of G’d’s will.

ויאמר אלוקים יהי אור, “G’d said: ‘let there be light!’ The word ויאמר, i.e. אמירה, is puzzling, seeing there was no one to say anything to. What is meant by the word here is that it was addressed to the existing raw material known as שמים, heaven. The Creator wished to produce something bright, shiny. This came into existence without any effort. When the Torah continues with the words ויהי אור, instead of saying ויהי כן, which is the usual formula, the reason is that the light created at this stage did not endure but was withdrawn after Adam had sinned. The expression ויהי כן is only used in conjunction with phenomena which endured.

ויאמר אלוקים “G’d said, etc.” The word אמירה in this instance is a description of “will.” We find it used in this sense in Samuel I 20,4 where Yonathan uses it to indicate that whatever David desires of him he would do. Alternately, the meaning of the word is “decreed,” as we find it in Job 22,28, ותגזר אומר ויקם לך “You will decree and it will be fulfilled.” [The reason for this unusual interpretation of the word ויאמר is that there was no one for G’d to say to what He is reported as having said. Ed.].

אור — verwandt mit עור wach werden, für äußere Eindrücke empfänglich werden oder sein, (daher auch: Haut, das allgemeine Organ der Empfindung), einigemal auch: wach machen, wecken, — ist das weckende Element, das alle Kräfte zur Entfaltung wachruft. (Mit רוא ist auch bielleicht חור, das in vollem Lichte erscheinende Weiße und Freie, verwandt, und auch חור, die Lichtung, das Lichte, die Öffnung in einem übrigens Geschlossenen). Dem רוא steht חשך gegenüber, das durch seine Verwandtschaft mit חזק, עשק, חשך das Entzogensein, somit den Zustand bezeichnet, in welchem die Wesen nicht dem weckenden Einflusse des Lichtes bloßgestellt sind.

"let there be light" and there was light: And that which [the Torah] did not write, "and it was so," as with the other [days] is because, when it did so with the others, it was written in order to shorten its words; since had it explained all the arrangements of creation, it would have had to have been more expansive, but here there is no more expansiveness in the word (and there was) light (vayehi ohr) than in the word, (and it was) so (vayehi khen).

ויאמר אלוקים, “G-d said:” seeing that there were no intelligent creatures as yet that G-d could have spoken to, the meaning of this statement must be that “G-d spoke to His heart, to the seat of His thoughts.” Even in our physical world nowadays when a human being expresses thoughts verbally, these are products of his thought processes which preceded his thoughts being formulated. If we needed proof for the correctness of this approach, the reader only needs to look at Genesis 6,67: וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו. ויאמר ה׳ אמחה את האדם אשר בראתי וגו', “The Lord became regretful that He had created man on the earth, and His heart was saddened; He said: “I will wipe out the human race on earth, etc.”

The Torah summons us to view heaven and earth and speaks "from heaven to earth, from earth to heaven, everything which thou seest existing,when it came into existence, בראשית ברא אלהים in its beginning God was active as its creator. Seest thou the heaven in its eternally silent, unchanging course, bearer of light and heat and all the motive forces of our earth, supporter of the earth-world, seest thou it with its millions of starry worlds, or resplendent with the refulgence of the magnificently radiant sun-ball, or the earth, the swift runner, with its eternal circles of originating and passing away, of blooming and withering, of life and death, eternally struggling from ceasing, fading, and death, to ever new existence, bloom, and life; dost thou see it with its millions of productions, stones, plants, animals, all of which it produces, nourishes, and again takes back into its bosom; dost thou see the light, the messenger of heaven to earth, which coaxes all to life and leads from life, through which thou seest everything which is, and everything arrays itself for thee in resplendent colors; dost thou see the firmament spread out around the earth, which receives the ray of light, and alters it to suit the necessity of the earth, in which the clouds move and water the parched earth, the thirsty grasses, and beasts, and men? Seest thou the universal ocean, with all-encompassing arm of flood embracing the earth, or the springs which burst forth from the fissures of the rocks and flow on as rivulets, brooks, and mighty rivers? Dost thou rejoice in the firm surface of the earth upon which thou walkest safe and secure together with thy dear ones; hast thou pleasure in its meadowy expanse or its leafy trees, or in all the living beings which stir so animatedly in the waters and in the air, or dwell with thee on earth ? Dost thou see sun, moon, and stars, which from their celestial positions above thee regulate the times of day and month and the seasons of the year, and determine the recurring periods of waking and sleep, of rise and fall, of bloom and decay on earth?

"Let there be light:" It appears to me that it is for [the following] reason that He [started] with the creation of the light: Since most nations worshiped the sun because of its great [effect] on [people], through [its] light and heat; hence, He started [with it] to make known that also before there were luminaries, there was light and there was day and night, as everything [only] existed through the word of God.

AND THERE WAS LIGHT. The verse does not say, “And it was so,” as it is said on other days, because the light did not remain in this state all the time, as did the other creations. Concerning this matter, our Rabbis have an interpretation with a profound secret.⁷²Ramban’s hint here is to the Sefer Habahir, 190. See my Hebrew commentary pp. 15—16.
Know that the term “day” as used in the story of the creation was, in the case of the creation of heaven and earth, a real day, composed of hours and seconds, and there were six days like the six days of the workweek, as is the plain meaning of the verse. In the profounder sense, the Emanations issuing from the Most High are called “days,” for every Divine Saying⁷³The tenfold expression, And G-d said, found in the chapter of Creation. which evoked an existence is called “day.” These were six, for Unto G-d there is the greatness, and the power, etc.⁷⁴I Chronicles 29:11. The Sayings,⁷³The tenfold expression, And G-d said, found in the chapter of Creation. however, are ten because regarding the first three Emanations, the term “day” does not apply at all. The explanation of the order of the verses in terms of this profound interpretation is sublime and recondite. Our knowledge of it is less than that of a drop from the vast ocean.

יהי אור, “let there be light!” Before the heavens had been stretched out over the firmament the light of G-d had permeated the entire universe in equal measure. Once He had stretched out the sky like a carpet, (Psalms 104,2) the heavens formed the barrier between the rest of the universe and the תהום, the deep abyss beyond. This is why the Torah had stated that the darkness had formed a cover over that abyss. (Verse 2) This is why its creation was preceded by a commandment, seeing that the light created now was something good for all the stages of creation that were to follow.

יהי אור; three phenomena were created on the first “day;” heaven, earth and light. Each of these phenomena contributed its accessories at the appropriate time. The heaven produced its offspring, i.e. the horizon, רקיע, on the second “day,” and the earth, on the third “day,” produced simple vegetation, i.e. grass and trees. The “light” produced the luminaries and the stars on the fourth “day.” Proof that these developments were not “something from nothing,” as the first phase of the creation is that the Torah describes G-d’s commandment in each instance not with the word: “let there be,” יהי, but with the word “produce,” תוצא. This is similar to G-d’s command to Noach at the end of the deluge, when He said: צא מן התבה, “exit from the ark!” (Genesis 8,16).

ויהי אור, and “light” had materalised. The reason why on subsequent occasions, the Torah merely writes: ויהי כן, “and so it came to be,” is for the sake of brevity. Our sages therefore have taught us in Pessachim 3, that one should always strive to express one’s thoughts as concisely as possible, [while avoiding being misunderstood. Ed.] In this instance, by spelling out the word אור, the Torah did not add a single syllable beyond what was required.

וירא אלהים את האור כי טוב ויבדל AND GOD SAW THE LIGHT THAT IT WAS GOOD, AND GOD CAUSED A DIVISION — Here, also, we must depend upon the statement of the Agada: He saw that the wicked were unworthy of using it (the light); He, therefore, set it apart (ויבדל), reserving it for the righteous in the world to come (Chagigah 12a). But according to the plain sense explain it thus: He saw that it was good, and that it was not seemly that light and darkness should function together in a confused manner. He therefore limited this one’s sphere of activity to the daytime, and this one’s sphere of activity to the nighttime (see Genesis Rabbah 3:6).

וירא אלוקים את האור, He looked at its appearance and it was good. The statement is similar to Yocheved saying ותרא אותו כי טוב, (Exodus 2,2) although he had been born three months prematurely, just as had Samuel. In practice, the fact that all his vital features including the nails of his toes and fingers and the hairs on his head had grown, gave her the feeling that he was “good,” i.e. a viable human being, so that she proceeded to hide him for three months because she knew that he was not premature in the sense of not being viable.

וירא אלוקים את האור כי טוב, This describes the reason why G’d created the light, not that He “saw”” something new which He had not been aware of previously. It was because it was “good,” that G’d had created the light.

And God saw, etc.: Since He saw and knew that the light was a good and useful thing, hence "He separated, etc." And behold, the Torah spoke like the language of men [here], as their knowledge is only according to experience; and there are many times that a man will make something, thinking that it is for the good, and afterwards he sees that it is not so. Therefore, the Torah tells that in every act of the Creator, He saw afterwards that it was good.

And God saw, etc.: It is not that He did not know before it came to be that it would be good, as he [then] saw after it came to be. But rather also in this did He come to establish the nature [of things], that seeing is better than intellectual belief and understanding of a matter; so much so, that they stated about Moshe in Shemot Rabbah, that Moshe, our teacher, was not energized when the Holy One, blessed be He, said that the Jews had made a calf like [he was] afterwards when he saw [it] with his eyes. Even though it wasn't considered a doubt for him before he saw it; but this is the nature [of things], that seeing with the eyes is more effective than intellectual processes. And here, the Omnipresent, may He be blessed, implanted it into nature in the story of creation, when He saw afterwards that this is how it was.

AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too⁷⁵A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light. we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.”
And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw),⁷⁶Daniel 10:7. which refers to the thought in the heart. And He divided refers to His giving them different names.”⁷⁷Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.
But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’⁷⁸Verse 6. And G-d said, ‘Let the earth put forth grass.’⁷⁹Verse 11. And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes,⁸⁰2:13. and similarly, And the woman saw that the tree was good for food.⁸¹Genesis 3:6. In the language of the Rabbis we also find, “I see the words of Admon.”⁸²Kethuboth 109a. Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’⁸³II Samuel 15:27. The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good,⁸⁴Verse 31. so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good.⁸⁵Verse 10.

The light: has a numerical equivalent (gematria) of 'in the Torah' and adds up to six hundred and thirteen (the traditional numerical sum of the Torah's commandments).

וירא אלוקים, He “saw” in His knowledge and wisdom, that the light would be good for the creatures which inhabit the “lower” universe. Even though darkness is also good for them, i.e. useful for them, as we already explained, darkness is not something to which the adjective, attribute טוב, “good,” can be applied. The reason is that darkness entails the removal of light. How can this be described as “good?” Darkness had existed already, was not a new phenomenon, it was therefore appropriate to state that the new phenomenon light was good (in the sense that it added a positive element to the universe which it had lacked.)
Moreover “light” is something evident, as opposed to darkness. That which emanates from darkness is generally evil. Kohelet 11,7 already speaks of “how sweet is the light, what a delight for the eyes to behold the sun!” Whenever he mentions darkness he does so in the context of something evil, whereas he relates to light as something good, if only because it is something in the open, something that is not “ashamed” to be seen. The evil of darkness is “visible,” as opposed to its positive aspects, which are concealed. Similarly, every time the Torah uses the phrase כי טוב in the report of creation it means that the phenomenon which has been so described is good for the creatures in the lower regions, seeing that all the acts of the creative process were good, did not contain a negative element.
The reason for the word ויבדל, “He separated,” after the word וירא, “He saw,” is that once G’d had “seen” that the light was good, He did not want it to be called by the same name as darkness, although both periods are part of the same “day.” This is why the Torah writes afterwards (verse 5) ויקרא, “He called, He named,” to tell us that the separation between light and darkness was confined to their being called by different names.
It is impossible to interpret the word ויבדל as referring to anything else but the change of the name each part of the day is known by. Normally, the expression הבדל is applied to different substances, whereas light and darkness are neither of them a substance, so that the whole expression appears extraordinary at this point. If darkness is nothing more than the absence of light, how could the term “separated, distinguished,” be properly applied to the absence of something? This is why the Torah wrote ויבדל אלוקים וגו' instead of writing ויבדל האור, or ויבדל without adding a subjective or objective which would have meant that the light itself formed the division, the separation, as the Torah had done when describing the separation of the רקיע and the מים in verse 7. G’d effected the separation between darkness and light by calling them by different names.
As to the expression ולהבדיל בין האור ובין החשך, “and to separate between the light and between the darkness,” (verse 18) this refers to the same day, i.e. a separation between parts of the same entity, the daylight hours enjoying the light of the sun, whereas the night receives only the relatively insignificant light of the moon. Relative to the brilliant light of the day such light is minor, whereas relative to the absolute darkness prevailing during the plague of darkness in Egypt it is quite significant.

וירא אלוקים את האור כי טוב, ”G’d saw that the light was good, etc.” According to Rashi, G’d saw that it was not good to employ light and darkness simultaneously, that this created confusion, and as a result He assigned to both light and darkness specific periods in which each would be sovereign. Nachmanides questions Rashi’s interpretation, saying that if we were to accept this we would have to posit that G’d did not know that light and darkness functioning simultaneously would be unsatisfactory, and that He learned “from experience.” [This would appear heretical, denying G’d being all knowing, and describing Him as reacting to new circumstances and new insights instead of having allowed for them from the start. Ed.] Nachmanides therefore understands the word אמירה, ויאמר, as meaning: “to convert a potential into an actual.” Accordingly, such statements in the Torah as ויאמר יהי אור, ויאמר יהי רקיע, must be understood as a command to at that time convert something which had existed only as a potential, theoretically, being converted into reality. A new reality becoming enduring is called ראייה, seeing. A well known example of the use of the word ראייה in this sense is the phrase רואה אני את דברי אדמון, which means: “I confirm and consider as correct and binding the words of Admon.” Every statement in the Torah describing G’d as “seeing,” means that the manner in which His instructions had materialized was “good,” i.e. וירא אלוקים כי טוב, means that G’d was satisfied that the new reality would endure. On the sixth day we read of G’d “saying” וירא אלוקים את כל אשר עשה והנה טוב מאד, G’d decided that the entire universe as it presented itself to Him upon completion was fit to endure. When the Torah describes G’d as saying on the first day after the light had become a reality, וירא אלוקים את האור כי טוב, adding the apparently superfluous words את האור, the reason is that without these words the reader would have construed the Torah as describing G’d’s reaction to the creation of שמים וארץ instead of the creation of אור. It would have been incorrect to describe G’d as having already decreed that the universe was to endure before He had completed the whole universe as planned. As long as only the raw materials תהו ובהו, the elements used to create heaven and earth existed, no guarantee existed that they would endure. On the days following, the raw materials needed to form an atmosphere, create solid masses of earth, etc., were created, and thus the permanence of the original “embryo” of a universe was assured. What is described during the second day (stage) of creation was incomplete, and therefore the words וירא אלוקים כי טוב is not found until halfway through the third day when that part of creation had been completed.

The Aggadaic explanation is necessary. This is because the verse’s simple meaning implies that light and darkness originally were mingled, for “to divide” is said only about things that are mingled with each other. But this cannot be true here, since darkness disappears the moment there is light. The two cannot exist simultaneously. (Re’m) [Alternatively,] Rashi’s question was as follows: How could Hashem establish that the darkness be bounded by the night, when this division did not actually take place until the fourth day, on which it is written (v. 14): “To divide between the day and the night”? Therefore, the Aggadaic explanation is necessary. (Nachalas Yaakov)

וירא א' את האור כי טוב und so bei den folgenden Schöpfungen: וירא אי כי טוב und am Schlusse des Schöpfungswerkes: וירא א' את כל אשר עשה והנה טוב מאד alle diese den einzelnen Schöpfungen und dem Abschluss des ganzen Schöpfungswerkes nachfolgenden Sätze sollen, wenn wir sie recht verstehen, die große Wahrheit niederlegen: dass nicht nur das Werden der Dinge, sondern auch das Bestehen und die Forterhaltung derselben unmittelbar von dem freien göttlichen Willen und seinem Wohlgefallen bedingt ist. Einem menschlichen Schöpfer entzieht sich meist das Werk nachdem es durch seine Kunst geworden. Es ward durch ihn, allein es besteht fortan durch sich selbst; ja, wie oft wächst der sterblichen Hand das Werk über den Kopf; sie hatte die Macht es zu schaffen, sie konnte Kräfte entfesseln und einen, allein sie vermöchte nicht das Werk, das sie selbst hervorgerufen, wieder zu meistern, vermöchte die Kräfte, die sie entfesselt, nicht mehr zu zügeln, es fehlt ihr der Zauber, die Geister, die sie wach gerufen, wieder zu bannen, das Geschöpf überragt überwältigend den Schöpfer, er ist nicht mehr Meister des eigenen Werkes. Nicht also Gott und seine Welt. Das Einzelne und das Ganze ist nicht nur geworden durch seinen allmächtigen Willen, es besteht, auch nachdem es geworden, nur weil seine Einsicht das Fortbestehen für gut findet; auch nachdem es geworden schaut er sein Werk an und lässt es fortbestehen, weil es ihm wohlgefällt, so lange es ihm wohlgefällt.

וירא אלוקים את האור, “G-d saw the light;” the meaning of the word: וירא in this verse is that He contemplated, understood the impact that this light had made. In other words, this was “seeing” with one’s heart; we find the verb ראה used in this sense also in Exodus 12,13, where G-d is described as “‏וראיתי את הדם,” “When I take note of the blood” (on the entrance of the homes of the Israelites”); we find it used again use in that sense in Exodus 33,12, as well as in Kohelet 2,17. Even though everything in the past present and the future is “visible” to the Lord, it is impossible to explain the word here in the usual sense of seeing with one’s eyes.

ויבדל אלוקים בין האור ובין החושך, He arranged for the day to be divided into 12 hours of daylight and 12 hours of night. The day commences with a period of light and concludes with a period of darkness. The reason is that the beginning of directives issued during the creative process commenced with the command: “let there be light.”

ויבדל אלוקים בין האור ובין החשך, the days (prior to the fourth day when the sun was placed in orbit) during which use was made of the “original light,” periods of light and darkness alternated due to causes other than the revolving of the planet around its own axis, i.e. due to the direct expression of G’d’s desire. He ensured that periods of light alternated with periods of darkness.

And He separated, etc.: He ordained that they should not be mixed in one another, but [rather] when there is light, there should not [also] be darkness, and when there is darkness, there should not [also] be light. And it says this (even though there was no need to say it), because according to the opinion of the ancients, darkness was not only the absence of light, but [rather] it too was a substance. As the matter is stated, "He forms the light and creates the darkness" (Isaiah 45:7); and so [too], "Where is the path [to[ where the light dwells, and darkness, where is its place" (Job 38:19). And hence the nations would attribute the light to one god and the darkness to [another] one. And the Holy One, blessed be He, wanted to inform His people that He, may He be blessed, is the Master of the light and the darkness; and from Him alone are all of their laws.

The light: And it is not written like in every [other] section, "and God saw that it was good." Since there are two understandings of the phrase, "that it was good:" A) That the thing was good for the goal for which it was needed. Even though its main purpose is not for a good goal, nonetheless according to what is needed, the thing is good; B) It is really good. And behold, in all of the creation, there are several things that are not good, like types of pests, but the Holy One, blessed be He, saw that for the sake of the creation, it was necessary that it be this way. But light is definitively good. So much, that [it is said about] any good thing that it is light, as it is found (in Ta'anit 7 and Bereshit Rabbah 26), every [time the word,] light is mentioned with Eliyahu, the verse is speaking about rain. And that is because [rain] brings good to the world. (And Ramban in the beginning of Parshat Miketz gives a forced explanation of the matter.) And so, all success is referred to as a 'bright day' and the lack of success, darkness of night.' To the point where the poet made [it] a metaphor and said (Psalms 121:6), At day, the sun does not dim and the moon at night. And later (Genesis 28:15), we explained that the intention is about the time of success and its lack. And this is the expression of Scripture [that tells us] that the Omnipresent saw that light was intrinsically good.

Et haohr ki tov (the light, that it was good): The last letters [of which] form the acronym, brit (covenant). And God saw the light that it was good and He separated: From here [we learn], that we do not make a blessing on the candle [at the Havdalah (separation) service] until we derive use from its light; and [that last phrase] adds up to the numerical equivalent of 'and He separated - we separate during the year at the end of the Shabbats.'

ויבדל אלוקים בין האור ובין החושך. “G’d separated the light from the darkness.” The word חושך in this verse does not refer to the same חושך as in verse 1. There it had referred to black fire, whereas here it refers to a mere absence of light. This absence of light occurred as G’d had allocated to the light a certain length of time during which it would shine before it would again shine after an interval had elapsed. Nachmanides writes that some commentators believe that the light of which our verse speaks had been created by G’d in anticipation of His creating the universe and that it had been held in “reserve” for the moment when it would be required. It had been created in the “West,” meaning immediately before nightfall, so that it had not actually functioned before the darkness referred to in verse one. This would explain the grammar in the line ויהי ערב ויהי בוקר, an indication that the light had preceded night followed by the first morning of .the first day. [seeing that the terms “day” and “night” prior to the time when the sun and moon were placed in the sky is different from the way we understand these words today, speculations on the subject are no more than natural. Ed.]

He saw that it was not fitting... Ramban objected: This makes it seem that Hashem reconsidered and changed His plan. For Hashem said, “Let there be light” and then “He saw that the light was good” and had to set it apart — implying that at first, He did not know that the light would be good. And this is far from the truth! Re’m deflected this objection, saying that such an idea is mentioned later as well, [regarding Generation of the Flood]: “Adonoy saw that man’s wickedness had increased... and Adonoy’s thought turned...” [as Rashi explains it there (6:5)]. Nachalas Yaakov challenged Re’m: Although Hashem reconsidered in v. 6:5, it is no proof for our issue, since everything is in the hands of Heaven except for the fear of Heaven. [And there they sinned greatly, bringing about Hashem’s change of thought].

AND G-D DIVIDED THE LIGHT FROM THE DARKNESS. This is not “the darkness” mentioned in the first verse⁸⁶“First verse.” It is actually mentioned in Verse 2. However, in view of Ramban’s interpretation above that the first two verses tell of everything else to come, he refers to Verse 2 as “the first verse.” which, as explained above, refers to the element of fire; rather, the “darkness” mentioned here means the absence of light, since G-d gave a length of time to the light and decreed that it be absent afterwards until it returns.
Now some commentators⁸⁷Reference here is to Yehuda Halevi who, in his philosophic work Al Khazari, sets forth this theory: The first light was created at the time of sunset, and it was an illumination which soon passed away, leaving the world in darkness. The established order was then that night preceded day, as it is written, It was evening and it was morning (2:20, Hirschfeld’s translation). See also my Hebrew commentary, 2d edition, p. 547, that Ramban may also refer here to Rabbeinu Zerachyah Halevi, who was of a similar opinion. have said that this light was created in front of the Holy One, blessed be He, that is to say, in the west,⁸⁸In accordance with the opinion of Rabbi Abahu who says, “The Divine Presence is in the West” (Baba Bathra 25a). and He immediately caused it to disappear for the period of the night, and afterwards it gave light for the period of the day. This is the reason for the verse, And there was evening and there was morning, since the night came first and afterwards the day, and both of them came after the existence of the light.
But this is not correct at all, for in this way they might add a short day to the six days of creation.⁸⁹Since night and day were after the creation of light, and light was created at the time of sunset, it follows that there was a short day (that is, light without darkness) preceding the first day. Thus a short day is added to the six days of creation. It is possible, however, to say that the light was created in front of Him, blessed be He, but did not extend over the four elements mentioned [in the second verse, as explained above] and then He divided between it and the darkness by assigning to each a certain period. Light now remained before Him for the length of night, and then in the morning, He caused the light to shine upon the elements. In this way night preceded day.
It is further possible that we should say that when the heavens and the earth came forth from nought into existence, as mentioned in the first verse, time came into being, for although our time consisting of minutes and hours is measured in light and darkness, yet from the moment some substance came into existence time was already part of it. If so, after the heavens and the earth were created they so remained for the length of a night without light. Then He said, ‘Let there be light,’ and there was light, and He decreed that it remain the same period as the first, and that after that it be absent from the elements. Thus, there was evening, and there was morning.

Die Konstruktion aber, in welcher gleich das Anschauen des ersten Werkes vorgeführt wird, tritt noch einen andern kläglichen Wahn zu Boden. Es heißt nicht: וירא א' כי טוב האור, wie ותרא האשה כי טוב העץ למאכל und in allen ähnlichen Sätzen, mit vielleicht nur einer einzigen Ausnahme, sondern: וירא א' את האור כי טוב, nicht: Gott sah, dass das Licht gut sei, sondern: Gott sah das Licht, dass es gut sei. Es ist damit die völlige Objektivität des Geschöpfes dem Schöpfer, der Welt Gott gegenüber, ausgesprochen, und damit allen jenen Wahngedanken entgegen getreten, die den Meister in sein Werk, die den Schöpfer in die Schöpfung, die Gott in die Welt aufgehen lassen, die Immanenz Gottes in der Welt lehren und damit Gott zum Welt-Geist, zur WeltSeele, immerhin zu einer Natur-Kraft hinabziehen, die außer der Welt und ohne die Welt kein Dasein hat. Nicht also. Nachdem Gott das Einzelne und das Ganze geschaffen hatte, schaute er es an. Das Werk befindet sich somit außerhalb des Meisters, Gott außerhalb der Welt. ברא, Er hat sie hinausgestellt, אמר יהי ויהי, Er ließ seine Gedanken körperliche Objektivität gewinnen — (הגה היה חיה, siehe oben) — nicht wie der Leib zur Seele, nicht wie der Organismus zur Kraft, wie das Werk zum Meister verhält sich die Welt zu Gott und — wie wir gesehen haben — in noch unendlich erhabenerer Höhe steht Gott über der Welt. In ewiger Abhängigkeit bleibt sein Werk von Ihm, in ewiger Unabhängigkeit von seinem Werke Er. Nur weil Gott, und so lange er sein geschaffenes Werk anschaut, dass es gut sei, besteht es fort.

ויבדל אלוקים, “G-d made a distinction;” this referred to the earliest point in time that was possible, i.e. on the fourth day, (1,18) after the luminaries had been created. We find a similar example of when the Torah reports something as the ultimate purpose before it could be carried out when the Torah describes G-d as having created man as “male and female” (1,28) זכר ונקבה ברא אותם, although the Torah had not yet told us that G-d took part of Adam’s body to create woman. (2,22) In both instances the Torah reveals G-d‘s ultimate purpose already when it reports G-d as having made the first step in that process. Some commentators understand the word ויבדל as telling us that G-d already named the result of what He did in advance by naming it “day” and “night,” respectively. (verse 5)

And God separated between the light and the darkness: The meaning of separation has two understandings: A) A partition that separates between two things that are the same or different; B) A spiritual separation between two things - that appear to the human eye to be the same - like the separation between a day that is holy and [one that is] profane, since according to how it appears, what is the difference between one day and the next? Or the separation between [something] pure and impure, and many others. And here it should not be explained in the second way. Since light and darkness are anyway different to our sight, and are the opposite of each other. But rather [it should be explained] in the first [way], that he made a screen to separate. Which means [that this screen is found] in the time that is not light and not darkness. And so the Omnipresent, may He be blessed, implanted that the darkness should not come immediately after the light; but rather that the light should diminish continuously until it becomes dark. And behold, we find in Scripture that sometimes it is written "that separates this from that," and sometimes it is written that "separates between this and that." Meaning that where there is not, in the matter of the separation, an attenuated version of this and that, it is written, "from." And where there is an attenuated version of this and that, in the matter of the separation, it is written, "between this and that." (And see Exodus 8:19 and Exodus 26:33 and in several places, and so is it in every place, by the will of the Highest, may He be blessed.) And here it is according to our words; that the hour that separates them is sometimes closer to the light and sometimes closer to the darkness. And so is the nature of creation in all things that are deemed light and darkness, that there is a [gradual] distinction between them. And in this way man is able to tolerate the difference, according to the way of nature.

He set it apart for the righteous. I.e., “good” in our verse refers to the righteous one. Thus Hashem “divided,” to set apart the righteous one, who is light, from the wicked one, who is darkness. (Re’m)

Diese Meisterschaft des Schöpfers über sein geschaffenes Werk, auch nachdem es geworden, bekundet sich sofort, indem Er ויבדל א' בין האור ובין החשך, ordnend und Grenze setzend eintritt zwischen das neu geschaffene Licht und die alte Finsternis. Beide sollen fortan die Erde beherrschen, beide auf Erden wirksam sein: das Alles zum Einzeldasein weckende Licht, und das der innern Durchdringung und erstarkenden Ineinanderwirkung der Kräfte durch reizlose Abspannung Raum gebende Dunkel. Nicht maßlos wirken soll das Licht, beide, Licht und Finsternis, erhalten ihr Gebiet, und Gott ist's wiederum, derselbe Gott, der "Licht!" in die Finsternis rief, der, mit seiner Allmacht ordnend und Grenze setzend eintritt zwischen diese beiden größten und wichtigsten Gegensätze, die fortan die Erdwelt, Stoff sammelnd und Form gestaltend, stärkend und Leben weckend, beherrschen. Gott schied zwischen Licht und Finsternis. Wie die Wurzel der Pflanze ein Kind der Dunkelheit ist, Stamm mit Blatt und Blütenkrone ein Sohn des Lichts, so ist Finsternis und Licht, Nacht und Tag, Mutter und Vater eines jeden organischen Wesens. Alles Leben keimt im lichtlosen nächtlichen Schoße, alles reift zur Selbständigkeit unter dem Strahl des Lichts. Und das ganze hieniedige Dasein hindurch geleitet dieser Wechsel. In unserm zeitlichen Hiersein ertragen wir nicht das ewige Licht. Haben wir zwölf Stunden im Strahle des Lichtes alle unsere Kräfte in selbständigem Streben und Wirken geübt, sinken wir erschlafft in die alte Nacht zurück und trinken wieder, umhüllt von dem mütterlichen Fittig der Nacht, erst neue Kräfte, um wiederum ein neues Lichtdasein entfalten zu können.

In confusion. This means that one territory would have light while another has darkness. Or, it means hours: it would be day for one hour and then night for two hours, and then the opposite; that was the confusion. But it cannot mean light and darkness simultaneously, because this is impossible, as explained earlier (בד"ה צריכין לדברי אגדה). Accordingly, “Elohim divided” means that He divided their times; one to be bounded by the day, and the other, by the night.

בדל ist nicht wie כרת, שבר, פרד einfach: trennen, ein negatives Sondern von dem Andern, sondern zugleich ein positives Gebietanweisen, ein Trennen von dem Andern, um ein gesondertes Gebiet, eine besondere Existenz, eine besondere Bestimmung zu geben. So הבדלת ערי מקלט, הבדלת ישראל, הבדלת קדש, הבדלת פרכת, הבדלת לוים. Verwandt damit ist בתולה :בתל, die noch eine gesonderte Existenz hat, noch nicht mit einem Manne verbunden ist. Auch פתיל, פתל: die zu einer besondern Schnur gedrehten Fäden, und צמיד פתיל: der das Gefäß zu einem von dem ganzen Umraum, somit auch von der טומאה, gesonderten Behälter abschließende Deckel. Daher auch הפתל: um seine Selb- ständigkeit, seine Geltung mit jemandem kämpfen, oder vielmehr: sich seine Selbständigkeit, seine Geltung von jemandem erringen. Im rabb. בטל hat es meist die positive Seite verloren, jedoch in עשרה בטלנים, zur Bezeichnung der für Gemeindeangelegenheiten Mußehabenden, ist das Positive noch vorhanden, ja überwiegend.

יום אחד THE FIRST DAY (literally, one day) — According to the regular mode of expression used in this chapter it should be written here “first day”, just as it is written with regard to the other days “the second”, “the third”, “the fourth”. Why, then, does it write אחד “one”? Because the Holy One, blessed be He, was then the Only One (Sole Being) in His Universe, since the angels were not created until the second day. Thus it is explained in Genesis Rabbah (Genesis Rabbah 3:8).

ויקרא אלוקים ליום אור, you may ask yourself what possible need there was for G’d to call this light “day” already at the time He created it; however this is the way Moses worded it when he wrote down the Torah. Whenever, in Scriptures, G’d is recorded as mentioning “day” and “night,” as for instance in Genesis 8,22, where He made the promise that “henceforth the alternating manifestations of day and night will not cease to occur regularly,” יום ולילה לא ישבותון, this is a reference to the original light created on the first day. G’d always called this “light” “night and day.” Similarly, every time in this chapter when we encounter the expression ויקרא אלוקים, as well as when we read in Numbers 13,15 ויקרא אלוקים להושע בן נון יהושע, whereas the same man as representative of the tribe of Ephrayim had been referred to as הושע only 7 verses earlier as הושע. This was the same man, who, previously, when he appeared in his position of Moses’ personal valet was already known as יהושע, (Exodus 24,13) It is customary among kings that when they appoint a person to a position of eminence to signal this by changing the name of such a person. One well known example of this is Pharaoh calling Joseph צפנת פנח upon appointing him as viceroy of Egypt (Genesis 41,45) Other such examples are found in Daniel 1,7, etc.

ויקרא אלוקים לאור יום; even though at that stage of creation “time” was not yet an operative term as we know it nowadays, i.e. the terms “day” and “night” were not yet used by anyone, G’d named these phenomena as such already at that time.

And God called the light, day, etc.: Plausible are the words of Clericus, that this calling is just a sign of authority and rulership over something; to tell that the day and the night are dependent upon the will of the Omnipresent, and so [too] with the other callings in the story of creation. And so [too], He brought the animals to man that he should call them names, to say that he should have dominion over them and and that they would all be under his [control]. And so was the custom of kings in ancient times, to call their servants with new names, like Pharaoh and Yosef; and Pharaoh-Neco and Eliyakim ben Yoshiyahu; and Nevuchadnezzar and Matanya, whose name he changed to Tzidkiyah; and so [too] Daniel and Channaniah, Mishael and Azariah.

AND G-D CALLED THE LIGHT DAY. The verse states that time was created, and G-d made the length of the day and the length of the night.
The purport of the word vayikra (And He called) is [to indicate that] since Adam later gave names [to all the beasts, the fowl, etc.],⁹⁰Further,2:20. it states that those things which were made before his existence were given names by G-d. This is the opinion of Rabbi Abraham ibn Ezra.⁹¹In Verse 8.
The correct interpretation is that the matter of calling a name here indicates the division which bounded them when they assumed their form. Thus did the Rabbis say:⁹²Bereshith Rabbah 3:7. “[G-d said to the light,] ‘The day shall be your boundary,’ [and to darkness He said,] ‘The night shall be your boundary.’”

And it was evening and it was morning, one day: [The reason] that it doesn't state 'a first day' [as it does with the other days, i.e., a second day, etc.] is in accordance with what the Rabbis, of blessed memory, said (Berakhot 12b), "We mention the trait of day at night and the trait of night during the day;" [this is] to remove [the opposite idea] from the hearts of heretics, who say that from one beginning there cannot come out two opposites - and so they decreed to say that the one who created the light, did not create the darkness; therefore, [the Torah] stated, "And it was evening and it was morning," meaning night and day; even though they appear to be opposites, nonetheless both of them [belong to] "one day" - the day of One, since one Power created them both. And this explanation is more lucid than the explanation of Rashi, who explained that the angels were not created until the second day; since the angels are not mentioned here, and what does that have to do with this verse of "And it was evening and it was morning?"

ויקרא..ולחשך קרא לילה, the period during which there was no light was called “night.” Such a name can be applied to night even though night is something abstract, as is death, מות. We have numerous nouns which are applied to things which are abstract, such as “blindness, nudity, etc.” כסילות, foolishness, פרץ, “a breach,” and similar nouns all describe matters which are not tangible.

And to the darkness, He called night: The Sages, of blessed memory, explained in the beginning of Tractate Pesachim, that the Holy One, blessed be He, called to darkness and appointed it over the night. [By this,] our Rabbis taught us that we should not say that darkness is only the absence of light, like when - in the middle of the day - we close the windows, it becomes dark. For, if so, it would not be a creation. But in truth, darkness is a creation, on its own as well, as it is written (Isaiah 45:7), "and created the darkness." And it is great distortion to say that darkness is only the absence of light. But rather, God makes both of them, just as He concerns Himself over holiness and impurity. (And see what I have written later, Genesis 27:9.) And to the question, "what does this creation help, behold, even without [its] creation, there would be darkness in the absence of light?," the Sages, of blessed memory, have taught us (in the chapter "Chelek" and in Bereshit Rabbah, Parshat Noach and in the Talmud Yerushalmi in the first chapter) that the light of a fire does not shine during the day in a dark place, [with the same brightness] as it does at night when darkness reigns. And from this, lofty people were able to know while they were sitting in the dark, when it was day and when it was night - in which darkness rules. And as it is with the light and darkness of day and night, so too is it thus with all things that are compared to light and darkness; since there are many bounties that man does not feel so much when he is successful, until he becomes poor and he sees the bounty [that he once had]. And [He], may He be blessed, implanted this into His world.

ויקרא אלוקים לאור יום, “G’d named the light “day.” Seeing that the Torah later on tells us that man named all the living creatures, it mentions here that G’d Himself named these phenomena. Ibn Ezra explains the word ויקרא, [a term normally used only when there is someone who can hear the caller, something not the case here, Ed] as meaning that G’d assigned light its properties and night its properties. Nachmanides explains the term יום and לילה here as the limitations imposed on both day and night by G’d when He created them, i.e. He defined their properties. The period of light being known as “day,” and the period of night being known as “night.”

It should have said “the first day.” [You might ask:] Later it is written concerning the four rivers (2:11): “The name of the one is Pishon,” although afterwards it is written “the second” and “the third.” [Why does this not raise the same question?] The answer is: If there it would say “the first,” we might think that what is stated, “And from there it separated and became four headwaters” (2:10) means that the rivers separated off from one another successively, in four different places, rather than breaking into four headwaters at one place. For example, the second river might separate off several miles downstream from “the first” river, and so forth. Thus it says “one,” and not “first,” to prevent us from making this error. Accordingly, “second” and “third” reflects importance rather than location.

5 times the word 'light' is written in this section, representing the 5 books of the Torah which are called LIGHT...

ויקרא, und Gott rief dem Lichte: Tag! und der Finsternis rief er: Nacht! Es kann schon einfach darum nicht: Nennen heißen, weil ja fortan keineswegs Licht und Tag identisch, vielmehr Tag als Zeitmaß der Zeitraum ist, in welchem das Licht über die Erde waltet, oder als Naturerscheinung alle die Lebenserscheinungen umfasst, die das Licht während dieses Zeitraums zur Verwirklichung bringt. Und eben so Finsternis und Nacht. Hat ja auch sonst der Schöpfer außer Tag und Nacht, Erde und Meer und Himmel nichts "genannt" nicht einmal Adam den Menschen, von dem es nicht heißt: er bildete ein Geschöpf und nannte es Adam. Ohnehin, wo eine Namensnennung von Gott ausgeht, wird in derselben eine Bestimmung des also zu Nennenden ausgesprochen, wie Abraham, Jisrael usf. Es ist daher auch wohl füglich nur in dem Sinne zu nehmen, den unsere Weisen also ausdrücken: קרייא רחמנא לנהורא ופקדיה אמצוותא דיממא קרייא רחמנא לחשכא ופקדיה אמצוותא דלילא (Peßachim 2). "Gott rief das Licht und setzte es über die Aufgaben des Tages, und Gott rief die Finsternis und setzte sie über die Aufgaben der Nacht". Er wies beiden ihr gesondertes Gebiet an, dem Lichte: יום, verwandt mit קום, aufstehen, wo alles zur Selbständigkeit ersteht und in dieser Selbständigkeit dasteht, (damit ist auch יבם verwandt zur Bezeichnung desjenigen, der berufen ist להקים שם לאחיו) die Zeit des Aufrechtseins; der Finsternis: לילה, rad. לול, wovon לולאות, Schleifen, die Zeit, in welcher alles zusammenfällt und sich in sich selbst und mit andern zusammenlegt, und nichts mehr in seinen Umrissen geschieden dasteht. Die Anfangszeiten von beiden: בקר und ערב, ערב: wo sich die Gestalten bereits zu mischen beginnen, und בקר, verwandt mit פקר, בגר, בכר frei, selbständig sein, wo sich eins vom andern löst und in scharfen Umrissen hervortritt und es schon möglich ist לבקר, eins vom andern zu unterscheiden. (ערב heißt auch angenehm, weil alles Angenehme aus der Mischung zweier Gegensätze besteht; und auch Bürge, der in die Mitte zwischen Zweien eintritt. בקר heißt auch wohl darum das Rind, weil es unter dem Vieh das selbständigere ist.) — Es heißt aber: יהי ערב ויהי בקר יום אחד. Der mit בקר beginnende, unter Einwirkung des Lichts sich vollendende Tag ist das Ziel, ist das טוב, welches der Schöpfer beabsichtigt, zu welchem die mit dem ערב eintretende, unter Einfluss des חשך sich vollendende Nacht nur die Vorbereitung bildet, und erst wenn dem ערב ein בקר gefolgt ist, legt die Welt einen Tag ihres vollen Daseins zurück.

ויקרא אלוקים לאור יום, G-d named the light: “day;” G-d named a total of six phenomena that He created, as there was as yet no human being that could name these phenomena. [Compared to the time when He invited Adam to name the animals. Ed.] They are: ,אור, חשך, שמים, ארץ, ימים אדם, “light, darkness, heaven, earth, days and man.”Rabbi Elazar is quoted as saying that the Lord does not associate His name with anything that is evil, only with phenomena that are good, positive, and constructive. (B’reshit Rabbah 3) You will note that when referring to the light, the Torah associates G-d’s name with it by writing the sequence ויקרא אלוקים לאור יום, whereas when speaking of the darkness,.ולחשך קרא לילה, “and the darkness He called night.” G-d’s name was not repeated.

ולחשך קרא לילה, “whereas He had already named the darkness ‘night.’” Seeing that mention of light always precedes mention of darkness, the Torah first told us of the name G’d gave to “light.”

ויהי ערב ויהי בקר, although G’d had made a separation between the light and the darkness, assigning to each different time frames in which to be active, independent of the planet earth revolving on its axis, He arranged for a transition from one phenomenon to the other to take place gradually, step by step. This occurred by means of inserting a period known as evening preceding total night, and a period of dawn preceding bright sunlight, daylight.

To the light, day: He called the time that the light serves, day, and the time that the darkness serves, night. And there was night and day, even before the creation of the luminaries; as the light would serve for a certain time and afterwards disappear and pause for a certain time, and the darkness would serve instead of it. There was evening and morning then also, since there were gradations of evening, morning and afternoon within the light, as per the opinion of Don Yitschak Abarabanel.

And it was evening and it was morning: The explanation is that at the time that it was evening here, it was morning in another place on the face of the earth (Ba'al HaMeor, Tractate Rosh Hashanah, Chapter 1).

ויהי ערב ויהי בקר יום אחד. The word ערב describes the beginning of the night, whereas the word בקר describes the beginning of the day. During the period called ערב, things which could be seen clearly previously begin to become indistinct, appear confused. The reason is that the sense of sight reposing in the eye cannot be effective without light from the outside. The whole night is sometimes referred to as ערב, i.e. as a continuation of the period when things began to appear blurred. This is similar to all the 30 days comprising a month being called חודש on account of the first day of the month which the Bible calls חודש. (Samuel I 20,18) This first day of the month is called thus as on that day the moon renews itself, having faded from view previously. Job 7,4 refers to the entire night as ערב, and so does Psalms 59,7 ישובו לערב יהמו ככלב, “they return at night growling like dogs.” It is a fact that dogs do not bark during the early part of the night. The messengers of Sha-ul kept watch outside David’s house all night long in order to kill him in the morning (Samuel I 19,11) The word לשמרו in that verse means “to guard him so that he could not escape during the night.” An entire day is never called בוקר. This term is applied only to the parts of the day before noon. As soon as noon has passed we enter a period described as ערב seeing that the sun has embarked on a westerly course. Its light becomes progressively weaker. The period assigned for slaughtering the Passover (Exodus 12,6) is known as בין הערבים, commencing one half hour after noon. In Judges 19,9 we read that this period when the “day” becomes weaker is known as לערוב, “towards evening.”
The night is different from the day in that the entire night is described as לילה, not only the period preceding midnight. The reason is that the stars which help illuminate the night remain visible until dawn. The verse means that combining the periods described as ערב and בקר constitute a day. This is so in spite of the fact that not the entire “day,” i.e. the period when the sun is visible on the horizon is called יום. The word בקר must be viewed as the opposite of the word ערב. It is a period when the intensity and quantity of light visible is far greater than the light available during the night. יום and לילה are also opposites The reason why the Torah did not write ויהי לילה, ויהי יום יום אחד which would have been so much clearer, is that the word יום is a word which is applicable both to a single day and to a whole sequence of days such asשלושים יום, and we could have become confused, not knowing whether the Torah referred to the word יום as merely a “single day,” or as a period of days. Furthermore, the fact that day is the major phenomenon, and the essence of what is good of everything that exists in our “lower” regions of the universe, whereas night is a minor phenomenon, makes it imperative that the combined period be called יום, and be described as a unified period.

ויהי ערב ויהי בוקר, “it was evening, it was morning.” According to Ibn Ezra, the beginning of night is called ערב, evening, on account of light and darkness mixing with one another. The beginning of the day, on the other hand, is known as בוקר, morning, the term referring to man now being able to inspect and distinguish different shapes.

This is because... Nachalas Yaakov [diverged from Rashi and] agreed with Ramban [that it says “one day”] because the Torah is written as if copied from a sequence of events recorded as they happened. That is why the entire Torah is [written] in the present tense. And initially, the second day was not yet in existence, so it was appropriate for the first day to be called “one” [whereas “first” is a relative term that is followed by a “second”].

...ה פעמים 'אור' כתוב בפרשה, כגגד חמשה חמשי תורה שנקראו אור

AND THERE WAS EVENING AND THERE WAS MORNING. There was evening and there was morning of one day. The beginning of the night is called erev [which also means “mingling”] because shapes of things appear confused in it, and the beginning of the day is called boker [which also means “examining”] because then a man can distinguish between various forms. This coincides with the explanation of Rabbi Abraham ibn Ezra.
By way of the simple explanation of Scripture, it could not have said, [And there was evening and there was morning] “the first day,”⁹³Instead, it says one day. See Rashi who says that according to the regular mode of expression it should have really said “the first day.” He explains, however, the expression “one day” on the basis of the Midrash: It is “because the Holy One, blessed be He, was then the Only One (the Sole Being) in His universe, since the angels were not created until the second day.” One day thus means “the day of the One Being.” It is this interpretation of Rashi that Ramban alludes to when he comments that according to the simple meaning of Scripture it could not have said, “the first day.” because the second had not yet been made; “the first” precedes a “second” in number or degree but both exist, whereas “one” does not connote the existence of a second.
Some scholars explain⁹⁴Ibn Ezra, Verse 5, and Rambam, Moreh Nebuchim, II, 30. that one day is a reference to the rotation of the sphere upon the face of the whole earth in twenty-four hours, as every moment thereof is morning in some different place and night in the opposite place.⁹⁵One day thus means that the entire day consists of evening and morning occurring simultaneously in different places. If so, the verse alludes to that which will take place in the firmament after the luminaries will be placed in the firmament of the heavens.

Bedeutsam steht nicht — wie bei den folgenden Schöpfungen — erst vor diesem Schlusssatz, also hier nach der הבדלה בין האור והחשך וירא א׳ כי טוב sondern unmittelbar nach der Schöpfung des Lichts, vor der וירא א׳ את האור כי טוב, הבדלה und dann erst ויבדל א׳ וגו׳. Es erscheint somit die הבדלה durch das וירא ראי את האור כי טוב motiviert. Nicht die הבדלה, sondern das אור, das Licht und all das durch das Licht gegebene organische Leben bis zur höchsten Stufe ist als das טוב, als das eigentliche Positive, als das bei der Erdschöpfung beabsichtigte Ziel bezeichnet. Als solches, hätten wir erwarten sollen, würde das Licht die Finsternis überwunden, den alten Zustand der lichtlosen Nacht völlig beseitigt haben sollen, und auf Erden ein Reich voller Licht und Leben beginnen. Und in der Tat ist uns ein solcher licht- und lebensvoller Zustand auf Erden durch den Mund der Propheten als endliches Ziel aller Erdentwicklung verheißen, ein Zustand, wo, wie es Jes. 30, 26 heißt, "das Licht des Mondes sein wird wie das Licht der Sonne und das Licht der Sonne doppeltsiebenfach wie das Licht der sieben Tage" (der Schöpfung?), wo (das. 25, 8). "Gott den Tod für immer beseitigt und von jedem Angesicht die Träne trocknet"; wo somit Finsternis und Erschlaffen und Hinsterben geschwunden. Indem Gott somit das Licht als das טוב hinstellte, hat Er es mit der Kraft ausgerüstet, die Finsternis völlig zu überwinden, und es würde sie bereits sofort völlig beseitigt haben, wenn jenes Lichtreich auf Erden nicht eine sittliche Vollendung des Menschen voraussetzte, die erst am Ende der Jahrhunderte als Krone winkt; wenn es bis dahin uns nicht notwendig wäre, uns immer aufs neue wieder im Schoße der Nacht für das Leben des Lichtes zu verjüngen, und nicht darum Gott zwischen das Licht und die Finsternis in die Mitte getreten wäre und auch der Finsternis für jetzt noch ihr, immer frische Lebenskeime bringendes Nachtgebiet angewiesen hätte. Auf diese Stellung des כי טוב beim Lichte dürften wohl unsere Weisen hingeblickt, und daraus die Veranlassung zu dem bedeutsamen Ausspruch geschöpft haben: שגנזו לצריקים לעתיד לבא (Chagiga 12a.).

ויהי ערב ויהי בקר, “there was evening, there was morning;” even though the darkness had existed since the first hour of the night, the Torah refers once more to the darkness, this time with the name לילה, “night.” The reason is that the Torah wished to stress that the creation of a day, i.e. a consecutive period of 24 hours was not two halves, but one whole. The same applies to the following “days” of creation.

And it was evening and it was morning: Evening sometimes (as is written by Rabbi David Kimchi) also includes the night that is adjacent to it and so [too], morning also includes the day that is adjacent to it. And behold, there was already darkness before the creation of the light - hence it mentions the evening first; and so too is the Torah's day, from evening t evening. And there was already in the time of Rabbi Avraham Ibn Ezra, someone who wanted to explain that the night comes after the day and [subsequently] that Shabbat begins in the morning; and he explained "and it was morning, one day" [to mean] that when it was the morning of the second day, then was the first day finished. And against this did Rabbi Avraham Ibn Ezra write The Epistle of Shabbat, to elucidate the character of the year and the month and the day that are mentioned in the Torah (and I have already published this epistle in the fourth volume of Kerem Chemed). However, the verse (Leviticus 23:32), "from evening to evening," is a conclusive proof and [so] there is no need for [any] other proofs. And, nonetheless, it may have been possible to explain (like the explanation of Des Vignoles) that at first, the time of light proceeded and afterwards came the evening, and afterwards proceeded the time of darkness and afterwards was morning, and this was [the structure of] one day of the days of the creation, even though it is not the Torah's day. However, according to this, there is no reason for the verse to mention the structure of the day of creation, since it is not the Torah's day. And one cannot say that there is no connection between the Torah's day and the day of creation, since, behold, the Shabbat day is based on the creation, and if the Shabbat of creation was from morning to morning, why should its [observance] be from evening to evening? Hence, it is correct as I have explained.

ויהי ערב ויהי בקר. It is noteworthy that the Torah here did not write ויהי לילה, ויהי יום, but it wrote ערב. This is the period when G’d made the light of the first day fade. The subsequent expression ויהי בקר refers to the morning after the night when dawn rose. At this point the first of the 6 “days” of G’d’s creative activity of which He spoke in the Ten Commandments had come to an end. After that the second “day” began and is introduced with the words ויאמר אלוקים יהי רקיע בתוך המים. The purpose of our verse here was not to tell us that that evening and morning were part of the same day. The verse was needed only to tell us how the 6 “days” are accounted for, i.e. that the morning completed the night, which was the end of that day and the beginning of the second day.

ים אחד. “one day.” According to Bereshit Rabbah the word is chosen to remind us that G’d is unique. Nachmanides claims that the reason why the Torah does not write יום ראשון, “a first day,” is because an ordinal number such as “first” can be used only if there already exists a “second.” In this case there was not yet a second day.” Other commentators feel that we are dealing here with an oblique reference to the motion of the planets, the earth describing an orbit once in 24 hours around its axis so that in different locations at different times there is always one location where it becomes morning. The same is true, of course, of there being always a location where it becomes evening. In other words, a day has been completed when every part of the globe has experienced an evening and a morning.

יום אחד. There is no need to ask why the Torah speaks about a יום אחד, “one day,” as opposed to יום ראשון, “a first day.” The question would be justified if the Torah had written יום ראשון and the word ראשון were meant to be an adjective describing the concept of numbers as it is when the Torah writes in Exodus 29,39) את הכבש האחד תעשה בבוקר, you are to prepare the first sheep in the morning.” In that instance the word אחד is indeed an adjective portraying the concept “first.” The scholar Moses Ibn Ezra wrote that the reason why the Torah wrote the word אחד, is that the implication of the word אחד is “the first,” in the sense that no one had ever preceded this
Our sages (Bereshit Rabbah 3,8) explain the word as an allusion to the fact that the angels were not created until the second day, in order that people should not claim that the archangel Michael supported G’d on His right stretching out the firmament to the south, whereas the archangel Gavriel supported Him by stretching out the firmament on His left to the north. The word אחד confirms that G’d the Creator was alone in His world when He created the heavens (skies). This is also why the prophet Isaiah 44,24 wrote of G’d that נוטה שמים לבדי רוקע הארץ מאתי, מי אתי?, “(it is I, the Lord,) .Who alone stretched out the heaven, and unaided spread out the earth; Who was with Me? The Jerusalem Targum translated the verse in a similar manner, i.e. והוה רמש והוה צפר סדר עובד בראשית יום קדמי, “it was evening, it was morning when He arranged for the first day (to come into being).”
Rabbi Avraham Ibn Ezra writes (on verse 8) that G’d Himself named 5 phenomena seeing that there was as yet no human being to name them. They are: light, darkness, heaven, earth, and the oceans and man. The reason Ibn Ezra did not refer to “day יום and night, לילה, as having been named by G’d maybe that when G’d reports the creation of the luminaries in verse 14, a time when there had also not been a human being as yet, G’d refrained from naming these luminaries. It appears that the terms “heaven and earth” were actually names given to these phenomena by Moses who wrote the report of creation in the Torah. Similarly, the terms ערב and בקר are in fact terms coined by Moses when he wrote this report. He spoke of darkness and light, even though the Torah specifically credits G’d with naming them. [Actually, there are more, but they do not appear in the report of the creation. Ed.] If we accept this we are left with 5 phenomena named by G’d in the report of creation. Or, one would have to say that what we are in the habit of calling שמים וארץ as well as what are termed thereערב and בקר, Also, there is no specific mention of G’d “naming” man as ארם in the story of creation.

יום אחד, “one day.” According to the commentary of Rashi, the reason why this “day” is not described as “the first day,” as opposed to the subsequent “days” which have an ordinal number, i.e. “second,” “third,” etc;” this is to remind us that on that “day” the Holy One blessed be His name, was still unique, alone in the universe, there not being even angels in heaven. A different explanation for the word אחד, instead of ראשון in this verse: It is grammatically not proper, to speak of “first,” i.e. the beginning of a numerical sequence while the next item in the sequence does not yet exist. Even when the first day had been completed, the second day had not even begun as yet.

Erev (evening): It is called this because of the mixing up (arevut) of things in people's vision, because of the lack of light.

Boker (morning): [It is derived] from baka or (light breaks through), as is the meaning of "your light will break through like the dawn" (Isaiah 58:8).

One day: [This means] that it was evening and it was morning, which is to say (klomar) that it was one day. The word, klomar, is missing (only understood but not written) in Scripture hundreds and thousands of times.

One day: A complete day: the morning and the evening, one after the other, that is one day. And the intention is not to say 'the first day' but rather 'a complete day.' And Nachmanides (Ramban) wrote that it did not say, 'first,' since there cannot be a first without a second, and there was not yet a second [day]. And this is not a sufficient solution, since, in truth, immediately at the end of the first day, the night began and that is the beginning of the second day, and [so] it would have been possible to call the first [day], first. And behold, the preeminent usage of the word, 'day' is regarding the time of the light. And afterwards they [continued to] call it day, alongside [calling day] the time that includes the night and the day - that is to say, twenty-four hours. And so [too] in the other languages (Dies, jour, Tag), one word, by itself, indicates [both] the light of the day and also the span of twenty-four hours. And this is something common in all of the languages, to call something by the name of one of its main parts which is most visible and known or most useful and the like; as the sail (vela in Italian) of the ship is [used to refer] to the ship, [and] "a womb, two wombs" (Judges 5:30) is [used to refer] to a woman. And so here [too], they called the twenty four hours, 'days' as a result of its main part, which is the time of light. And the intention of the Torah here is to say that the connection of evening and morning - first evening and then morning is called one day.

יהי רקיע BE THERE AN EXPANSE — Let the expansion become fixed; for although the heavens were created on the first day, they were still in a fluid form, and they became solidified only on the second day at the dread command (literally, rebuke) of the Holy One, blessed be He, when he said “Let the firmament be stable” (Genesis Rabbah 4:2). It is to this that allusion is made in what is written in (Job 26:11): “The pillars of heaven were trembling” (i. e. they were unstable) — this was during the whole of the first day — and on the second (Job 26:11): “they were astonished at His rebuke”, like a man who stands immovable, amazed at the rebuke of one who terrifies him.

ויאמר אלוקים יהי רקיע, after the first day had been concluded with its morning, G’d issued a new directive.

יהי רקיע בתוך המים, let there be טבע, i.e. guidelines, rules governing the function of what is below and what is above the primordial waters. Just as there are such parameters surrounding our world, i.e. the globe we call “earth,” so there should be similar guidelines governing what is below the atmosphere and earth itself. The region in which air exists should become clearly defined. [the gaseous nature of air should not be allowed to escape into all directions of the universe beyond our globe so that creatures on earth would die from the lack of air. In other words, the atmosphere should be “enclosed” whether by gravitational or other forces is immaterial. Ed.] At the same time, air should be given enough space within which “to breathe,” so to speak.

"Let there be a firmament:" The Holy One, blessed be He, wanted to inform Israel that neither the sun nor anything else controls the rain, to bring it down or not to bring it down. Therefore, He told about the existence of the higher waters before the existence of the luminaries. "Firmament (rakiya):" [It is] a body that stretches out like a plate, [as in] the expression, "To the One that stretches out (rokea) the earth over the waters" (Psalms 136:6); "And they flattened (yiraka'au) the gold [into thin plates]" (Exodus 39:3); and [also] "And over the heads of the living creatures there was the likeness of a firmament, like the color of the terrible ice" (Ezekiel 1:22). And here it portrayed the air between the earth and the clouds as a body that extends and separates between the waters on earth and the waters in the clouds, and carries the waters upon it; and by the will of God, the water descends from there to the earth. And it is like it states (Deuteronomy 28:12), "And God will open for you His good storehouse, the heavens, to give the rain of your land in its time;" and in the Curse, when it states (Leviticus 26:19), "And I will give your skies to be like iron," to prevent the descent of water upon them; and so [too] below (Genesis 7:11), "and the windows of the heavens opened." But afterwards, in the time of Yishiyahu, it appears that they knew that there are no storehouses of water above, and that rain waters return above; since behold, he says (Isaiah 55:10), "For just as the rain and the snow come down from the skies, and do not return there except when the earth is satiated;" [which] implies that after it is satiated, it does return to there, see my commentary there. And so [too], Yirmiyahu said in the way of a question, "do the heavens give raindrops?" (Jeremiah 14:22); [which] implies that [the heavens] do not give them by themselves, since they do not have storehouses of water in them. And so [too], they called the vapors that rise up from upon the earth [and become clouds] the name, nissi'im (raised up ones), as [in], "He raises nissi'im from the end of the earth" (Psalms 135:7); "He raised the nissi'im from the end of the earth" (Jeremiah 10:13; 51:16); and so [too], "Nissi'im and wind, but no rain" (Proverbs 25:14). And we do not know from what time this word (nissi'im) became common; as Psalm 135 is not attributed to David and it is not clear that the Book of Proverbs from Chapter 25 is by Shlomo. And in Job, he says (Job 38:22), "Did you come to the storehouses of snow, did you see the storehouses of hail?" - and this is a proof of the antiquity of that book. And since the word, rakiya, is based on the belief in higher waters - "the waters that are above the heavens" (Psalms 148:4) - that the rakiya supports, and that belief became antiquated and forgotten; the word, rakiya, also became antiquated. And [rakiya] is only used to indicate the skies in three [other] places. Two are in Psalms - "and the acts of your hands, does the rakiya proclaim" (Psalms 19:2); "praise Him in the rakiya of His strength" (Psalms 150:1) - since the word remained in poetic use; as it is the custom in all languages for the poets to use antiquated words. And the third place is in Daniel 12:3, "And the enlightened ones will shine like the splendor of the rakiya;" and there also, it is a poetic expression. And so [likewise], in Malachi 3:10, "I will open for you the windows of the heavens," is by way of poetic expression. And we have also found a variant of rakiya referring to the heavens in Job 37:18, "Tarkiya (Did you spread out) the skies with Him;" and this too is a sign of the antiquity of this book. And he finishes [this verse], "they are as strong as a molten mirror," as they carry the weight of many waters. And so [too] did Shlomo say (Proverbs 8:28), "And in His strengthening of the skies above." And behold, the Torah spoke as in the language of people, and stated, "let there be a firmament," according to their thought (that it actually existed). And nonetheless, what was intended does not deviate from being true and solid, and that is that God implanted in the nature of water to rise upwards and to descend afterwards down to the earth. And in the Greek translation attributed to the seventy elders (the Septuagint), rakiya is translated as strauma, [which] is a matter of strength, and so [too] did they translate it afterwords into Latin [as] firmāmenta and this came to them from the use of the root, raka, in Syriac, which denotes strength; and so [too], rakiya in Syriac is strong and hard. And Johannes Clericus says that they translated it thus, because it was the opinion of some of the ancient philosophers that the heavens and air that surround the earth on all sides, prevent it and everything on it from getting detached and crumbling apart; and behold, they cause the earth to stay hard and its parts to remain fastened together. And he explains the expression to be one of hitting and trampling, as in "hit with your hand and stamp (reka) with your foot" (Ezekiel 6:11); "because you hit with your hand and you stamped (rakacha) with your foot" (Ezekiel 25:6); because the heavens are stamping on the earth and stopping its parts from detaching. And all of this is far from the simple meaning of the verses. And nonetheless, [his] words, that the origin of the root, raka, is from stomping and hitting, are plausible. And because something that is hit [becomes] flat and stretched out, the root, raka, is borrowed to indicate stretching out and flatness.

LET THERE BE A FIRMAMENT. G-d now said that the substance which had come into being first — that which He created from nought — should be a firmament, stretched as a tent in the midst of the waters, separating between waters and waters. It is possible that this is what the Rabbis intended by their saying,⁹⁶Bereshith Rabbah 4:1. “Rav said, ‘The heavens were in a fluid form on the first day, and on the second day they solidified.’ Rav thus said, ‘Let there be a firmament means let the firmament become strong.’ Rabbi Yehudah the son of Rabbi Shimon said, ‘Let the firmament become like a plate, just as you say in the verse, And they did beat — [vayerak’u contains the same root as raki’a, firmament] — the gold into thin plates.’”⁹⁷Exodus 39:3.

"Let there be a firmament:" In Chagigah 12a, [it is written,] "Rav said, 'At the time that the Holy One, blessed be He, created the world, it expanded like two bundles of woof, until the Holy One, blessed be He, rebuked it and made it stand in place, as it is written (Job 26:11), "The pillars of the skies tremble, and are astonished by his rebuke."' and this is what was stated by Rabbi Shimon ben Lakish, 'That which is written (Genesis 35:11), "I am the Power, the Omnipotent [Sha-dai, which can be broken down into two words that mean, that enough]," I am the One that said to my world, "Enough!"' and some say [that he said,] 'At the time that the Holy One, blessed be He, created the sea, it expanded and continued, until the Holy One, blessed be He, rebuked it, etc.'" And we should reflect upon what the writer of this statement told us, since [ostensibly, we could simply discard it and say] 'what was, was.' And it appears, that he is coming to advise man, [about] that which we see; that is in his nature to always long for his actions to extend without end and without limit and that everything should be permissible in his eyes; 'everything that he wants, he does;' and if a man relies on his nature, then there will be no boundary and end to the chariot of the lusting of his desire; and anarchy [would seem] good for him, such that there should be no limiting and stop to any action; up until God rebuked us through this Torah, which gives us a boundary and measure to all [our] actions; [to inform us] how far they can extend, according to the divine Will, and up until where is it permitted for [man] to send out the rein of his desire.

And God said, "let there be a firmament, etc.": The explanation [of firmament] is the firmament that God created on the first day; as I have explained on the verse [starting with] "In the beginning," that everything was created together with one statement, but that the work of each thing was not [yet] refined according to its character. Now God said that it should acquire its place in the waters and that this thing would serve to separate between the waters and the waters. And see [my commentary] to the verse after this one.

ויאמר אלוקים יהי רקיע, actually this firmament, horizon, already existed, seeing that it was the atmosphere, the air, just as the Torah speaks in verse 20 of ועוף יעופף על הארץ “and the birds are to fly above the earth,” adding: על פני רקיע השמים “on the face of the firmament spanning the heavens.” What then do the words יהי רקיע mean? They mean that this רקיע should now become something substantial. It should now become capable of sustaining the atmosphere, the air. In other words, this רקיע, which up until this point had been above the waters and had therefore been very wet and weak, impeding the light from above it from properly penetrating to the earth below, should now function constructively.
This רקיע did not become “strong” until the earth itself had become dry land, i.e. on the third “day.” Only at that point did the light encounter something solid, i.e. a hard place in the globe so that it condensed into becoming as if frozen due to its proximity to this earth. The רקיע was made on the second “day,” and the words ויאמר אלוקים יקוו המים ותראה היבשה, a directive (verse 9) issued on the third “day,” refers to an existing phenomenon. There are a number of such. This is nothing unusual. This is also the view expressed by Ibn Ezra, who writes in his commentary on verse 9 that “this paragraph is inextricably linked to the one preceding it,” refuting the view that the “horizon” was not created until the second day. But as soon as the wind dried out the earth on the first day the earth became hard enough (dry), and the powerful heat was transformed into what we know as the atmosphere, heat retreating upwards to the region of the “upper” waters. Proof that the atmosphere, רקיע, had already existed before the second day is Genesis 2,1 ביום עשות אלוקים שמים וארץ, “on the day G’d had made heaven and earth.” When something is hidden, not concentrated and its particles have not been defined, it does not yet qualify for the expression בריאה, “something which has been created.” This is what Ibn Ezra wrote, and his comments are perfectly correct.

And it separated: Meaning a screen that separates.

יהי רקיע, “let there be a horizon” The raw material we referred to earlier as the one called שמים, heaven, would now be stretched over the expanse of the water.

Be solidified. Rashi is answering the question: [“Let there be a רקיע” implies that it was created now.] But was the שמים [which is the רקיע, see v. 8,] not already created earlier? [For it says (1:1), “In the beginning Elohim created the heavens and the earth.” Thus Rashi answers, “Be solidified.”] Although the simple interpretation of verse 1:1 is explained there by Rashi as, “At the beginning of the creating of heaven and earth,” implying that Hashem did not yet create the heavens, this does not mean that the heavens were not created on the first day. Rather, the Torah was starting to recount how heaven and earth were created on the first day.

Es ist schwer, mit einiger Zuversicht zu bestimmen, was in diesem Verse unter den מים אשר מעל לרקיע zu verstehen wäre. Wohl kennen wir aus dem -תהלים Liede 148.4 die שמי השמים והמים אשר מעל השמים, die dort — wenn wir den Vers recht verstehen — bis an die Grenze einer kaum vom Gedanken zu erreichenden Unermesslich- keit reichen. Es lässt uns dieser Vers zuerst השמים denken, den ganzen die Erde allseitig umgebenden, unermeßlichen Himmelsraum, mit seinen zahllosen uns sichtbaren Sternwelten, und dann diese ganze Unermesslichkeit zu einem Punkte gegen einen andern שמים zusammenschwinden, der also zu ihr sich wie unser Himmel sich zu unserer Erde verhält, und über diesem Himmel der Himmel dann: מים. Allein das Schöpfungswort der göttlichen Lehre kündigt sich uns, wie wir das bereits angedeutet, nicht als eine Offenbarung Dessen an, das geheimnisvoll jenseits unseres irdischen Gesichtskreises liegt, sondern schreitet rasch von dem einen großen Satze, dass das Weltall, שמים וארץ, von Gott erschaffen worden, in das Gebiet unserer Erdwelt ein, um auch dort uns weniger zu sagen: wie dort alles entstanden, sondern: dass alles, die ganze Erden-Mannigfaltigkeit mit ihren Gegensätzen und der sie alle beherrschenden Ordnung, von Gott, ihrem Schöpfer, gebildet, geschieden, gesetzt und geordnet sei. Unsere gegenwärtige Erdwelt, in der wir leben und unsere hieniedige Aufgabe zu lösen haben, uns aus Gott denken und begreifen zu lehren, das ist sichtlich der Zweck der ganzen Schöpfungsgeschichte. Und so dürften wir die מים אשר מעל לרקיע ebenfalls in dem Gesichtskreis unserer Erdwelt zu suchen haben. Himmel und Erde, Licht und Finsternis, Tag und Nacht, das waren die Gegensätze, die uns der erste Tag als von Gott geschaffen und geordnet wies. Wir werden auf einen neuen Gegensatz hingewiesen: auf Wasser unten und Wasser oben. Wasser unten: die in ihrer jetzigen, den Kontinent umspülenden und durchbrechenden Geschieden- heit nicht nur die physische Entwicklung, sondern als Flüsse und Ströme und Meere Völker trennend und bindend, vorzugsweise die geschichtliche Entwickelung der MenschenVölker auf Erden begründen und beherrschen — und Wasser von oben: die ausschließlich der physischen Förderung aller Wesen angehören. Bevor Gott, so lehrt uns sein Wort, Kontinent und Wasser schied und so der Erde das zu jeder irdischen Entwickelung unentbehrliche auflösende Element, מים (rad. מיי verwandt mit מקק, מכך, מגג) entzog, hob er Wasser empor, wölbte allseitig über der Erde das uns sichtbare Himmelsgewölbe רקיע, zu dem auf fortan die Erde ihre Dünste sendet, die als Wolken das Wasser trinken und es aus der Höhe der durstenden Erde und ihren durstenden Geschöpfen spenden. Wie das Licht zuerst allverbreitet die Erde durchdrang und dann erst an Lichtträger gebunden von dem Himmelsgewölbe herab der Erde zustrahlt, so wird auch das Wasser der Erde genommen, um nach Bedürfnis fortan aus der Höhe wieder empfangen zu werden. Nehmende und gebende Gegensätze, das ist das Bild der Entwickelung, in welcher uns das ganze Erdendasein sich darstellt. Schon unsere Weisen, die uns in den ersten Blättern von תענית, insbesondere Fol. 4 und 9, beobachtungsreiche meteorologische Bemerkungen über den Regen und die Wolkenerscheinung hinterlassen, haben uns eben daselbst 9 b. eine Verschiedenheit der Ansicht bewahrt, ob, nach R. Elieser, die ganze Regenbildung durch vom Ozean aufsteigende Wasserverdunstung bewirkt wird: כל העולם כלו ממימי אוקיינום הוא שותה oder nach R. Josug, die durch die aufsteigenden Dünste gebildeten Wolken nur das Mittel sind, um Wasser aus der Höhe für die Erde zu empfangen: כל העולם כולו ממים העליונים הוא שותה אלא מה אני מקים ואד יעלה מן הארץ מלמד שהעננים מתגברים ועולים לרקיע ופותחין פיהן כנוד ומקבלין מי מטר. — Nicht minder zweifelhaft dürfte die eigentliche Bedeutung des רקיע erscheinen. Wäre die Grundbedeutung von רקע allgemein Dehnen, Ausdehnen, und könnte man in רקיע somit die Charakterisierung der Luft, als des luftartig Ausgedehnten im Gegensatz zu dem Dichteren des Wassers und der Erde erblicken, so läge es sehr nahe, רקיע als die Atmosphäre zu begreifen, die den Raum zwischen den Wassern unten und den Wassern oben ausfüllt, an deren unterm Saum das Wasser flutet und bis zu deren oberer Schicht die Dünste, Wolken bildend und Regen vermittelnd, aufsteigen. Die Atmosphäre ruht auf Wasser und trägt Wasser. Allein die Bedeutung "ausdehnen" scheint der Wurzel רקע nur sekundär innezuwohnen. רקע kommt sonst nur vom Plattschlagen, Niederstampfen, Niedertreten einer festen Masse vor. Es heißt also mehr dünnschlagen, wodurch allerdings bei Metallen ein Ausdehnen bewirkt wird. Scheint doch selbst קרקע, wie כרבכ von רכב, den fest- oder plattgetretenen Fußboden, von רקע, zu bedeuten. Demgemäß dürfte רקיע gleichsam die untere Fläche des Himmels bedeuten, die uns als eine Wölbung über der Erde und um die Erde erscheint.

יהי רקיע בתוך המים, “let there be a horizon in the midst of the waters.” The heaven of which the Torah spoke as being part of G-d’s creative activity on the first “day,” had been an enclave within the waters which had covered the entire “universe” at that time. This paragraph therefore is closely associated with the previous one, i.e. to what had happened on the first “day.” The proof of this lies in the sentence that G-d had created heaven and earth, which makes it clear that both had been created on the first “day. (Compare Genesis 2,4, where the Torah refers specifically to the horizon having been created on the same day as heaven and earth).

בתוך המים IN THE MIDST OF THE WATERS — In the exact centre of the waters; because there is the same distance between the upper waters and the firmament as there is between the firmament and the waters that are upon the earth. Thus you may infer that they (the upper waters) are suspended in space by the command of the King (Genesis Rabbah 4:3).

רקיע, the word (noun) is a participle describing a creature such as עשיר which means the same as מעושר, “someone who has been equipped with wealth,” or the word חסיד, used to describe a pious individual. This noun is also a derivative from the word חסד, loving kindness, i.e. a חסיד is a creature equipped with this attribute of loving G’d. Now the universe was to be equipped with a horizon. Seeing that from the earth until the highest regions of the heaven there was an unbroken region filled with water, G’d now separated these waters in the “middle,” by making this firmament, expanse of atmosphere we call horizon. This רקיע appears as if stretched from east to west and from north to south effectively separating the “upper” layers of water from the “lower” ones. Seeing that G’d did not assign any specific function to the waters until the third “day” when He told the waters to congregate in a specific region so that the dry land beneath it should become visible, the expression “it was good,” is not mentioned in connection with the second day. This is compensated for on the third “day,” when this statement “it was good” appears twice in the Torah’s report. It appears after the waters complied with G’d’s directive, and after the earth, i.e. the dry land, produced the vegetation including fruit-bearing trees which G’d had commanded it to produce.

And it is a wonder about man, how is it that he did not find it in his intellect to set up a limit and measure for all of his actions - as with the rational commandments and what is similar to them - without divine intervention, since the intellect [should] compel [the rational commandments]. About this [the Torah] said, don't wonder about this desire [that gets in the way of his intellect,] since man acquired his nature from those that gave birth to him. Given that all men are formed from the skies, the land and the sea; since the soul is from the sky and the body is from the earth, which is made like clay, with water, as was explained by Rashi on the verse (Genesis 6:2), "And mist went up from the earth." And from the three of them a man is made complete, since the word, man [eesh] is [made up of] the first letters of earth [erets], sea [yam] and air [shamayim]. And usually, one finds the nature of the parents in the offspring; and so too, man received the nature of his 'parents,' sky, land and sea; since all of them were expanding and continuing without end, until God rebuked them - as that which it stated, "it was continually expanding," is also speaking about the earth, since this is the reason it mentions two bundles. And from then on, this has become the perpetual nature of all who are created from them, since 'like them will be their makers' - that [man] will have the will to expand in all of his actions without end.

The water from the water: [This] will yet be explained in the next verse.

בתוך המים, as far as this expression is concerned, it was necessary, seeing that the atmosphere itself was a component of the waters, [just as the Jewish people had been part of the Egyptian population prior to the Exodus so that G’d in redeeming them has spoken of taking גוי מקרב גוי, “one nation out of the very midst of the same nation” (Deut. 4,34. Ed.]

ויעש אלוקים את הרקיע, the term עשייה always denotes the completion of a process, making something fit to perform its purpose without further ado.

“Quivered.” ירופפו means they were weak and loose.

IN THE MIDST OF THE WATERS. This means in the center of the waters, between the higher waters and the lower waters. For there is the same distance between the firmament and the waters upon the earth as between the higher waters and the firmament. Thus you may infer that the upper waters are suspended in space by the command of G-d. Thus it is explained in Bereshith Rabbah⁹⁸4:2. and in Rashi’s commentary. This is part of the process of creation [which those who know it are obliged to conceal]; so do not expect me to write anything about it, as the subject is one of the mysteries of the Torah, and the verses in their plain meaning do not require such an interpretation since Scripture itself did not go into it at length, and to give the interpretation is forbidden even to those who know it, and so much the more to us.

ויהי מבדיל, “so that it can serve as a separating domain, (between water and water.)” The horizon was supposed to raise itself. In other words, the horizon existed since the first day and had not yet begun to fulfill its function of being an atmosphere between heaven and earth. A different exegesis: the answer to the question which “horizon” the Torah is speaking about in this verse, is that it is the one above the chavot. the highest category of angels in heaven. (Compare Pirkey de Rabbi Eliezer chapter 4 That Rabbi quotes Ezekiel 1,22 as his source)

בין מים למים, so that half the waters would remain in the “upper” regions and half in the “lower” regions.

And nonetheless, the author of this statement comes to reprove man, to tell [him] that if he acquired their nature that he should have a desire to expand, as mentioned, behold, he should, at least, also acquire from them the good; to stop with the rebuke of God, may He be blessed, just like they stopped at the rebuke of God - in the manner of not going past it even a hair's breadth, so [too] man should stop at the rebuke of God, in the measure and amount in which God limited all actions through this Torah. And this is the intention of the statement in the Yalkut, Parshat Ha'azinu (32:942), "Stare at the sky and earth and at the sea, etc... lest they changed their traits, etc." And this reason was stated by the Sages, of blessed memory, concerning the commandment of fringes (Sotah 17a), "Aquamarine is similar to the sea and the sea is similar to to the sky, etc.," since through the aquamarine, he will remember the sea and the sky, and learn from them to stop at the rebuke of God, not to change the measure [of what God forbids him], as will be explained, with God's help, in Parshat Shelach (Bemidbar 15:38). And that which it doesn't state, "Let there be a firmament and there was a firmament," in the [same] way that it states, "And there was light," is because 'a bad statement is not quickly done;' hence the firmament which teaches division was not done immediately; but the light, which was good for all, was done quickly, and so it immediately states, "And there was light."

ויהי מבדיל בין מים למים, the meaning of these words is similar to the words בין המים אשר מתחת לרקיע ובין המים אשר מעל לרקיע, “between the waters which are below the atmosphere and the waters which are above the atmosphere.” (end of verse 7). These “upper” waters are normally something that exist only as a potential, awaiting the rising of vapours from the lower waters (oceans) i.e. moist air, to transform them into actual water, i.e. rain, as has been explained by the scientists. The “separation” was needed in order for the upper “waters” to retain the ability to be converted into actual waters as they had been prior to the separation. Only in this fashion would it become possible to also irrigate the high mountains on the surface of the earth.
Personally, I am perplexed by what Maimonides wrote in his Moreh, page 235 of Rabbi Kapach’s edition, He compared the separation described here to the separation that G’d had made between light and darkness. How could this be, seeing that here the division is between what is “up,” on top, and what is “down,” below. The division was not a natural division, separation, such as that between light and darkness. How could Maimonides describe “this” division as טבעי, i.e. in the very nature of things? Still, the fact remains that Maimonides is correct, and he has enlightened us who had been walking in darkness, just as he has enlightened us concerning many other things. It is worthwhile to examine what our sages of old have written on this and how their understanding agrees with the result of the researches of the scientists in our time. (14th century)
We read in Bereshit Rabbah 4,2 (a comment attributed by different scholars to two different authors) “at the time G’d said: “let there be an atmosphere within the waters,” the innermost drop of water froze (congealed) becoming what are known as the “lower” regions of heaven, as opposed to שמי השמים, the name by which the “upper” celestial regions are known. Rav says that whereas on the first day the heavens were in a wet, fluid state, they congealed on the second day. The words: יהי רקיע are a directive for this atmosphere to become strong; [to assume firm contours. Ed.] Rabbi Yuda in the name of Rabbi Seymon says that these words mean: יעשה מטלית לרקיע, “let the heaven be equipped with a cover.” The word is used in the same sense as in Exodus 39,3 וירקעו את פחי הזהב, “they beat the gold plates into thin plates.” Rabbi Chaninah said that a fire issued forth from above and lapped up the wet parts of the Rakia, thereby solidifying the remainder. When Rabbi Yochanan encountered the verse ברוחו שמים שפרה in Job 26,13, “By His spirit the heavens were calmed,” he used to say that Rabbi Chaninah had interpreted our verse correctly. Rabbi Yudan, son of Rabbi Shimon, would say that a fire issued forth from the upper regions and dried out the moisture of the Rakia by means of its heat. Rabbi Tanchuma (Bereshit Rabbah 4,3) said if the Torah had written the words ובין המים אשר על הרקיע, I would have said that the reference was to the substance of the rakia. Seeing that the Torah wrote אשר מעל לרקיע, this refers to the “upper waters” which had been suspended there by a Divine directive. Rabbi Acha added that the “fruit,” i.e. derivatives of the upper waters are the rains which earth receives from these regions. The sages said also that that the upper waters did not separate voluntarily from the lower waters but that they cried. We know this from Job 28,11 מבכי נהרות חבש indicating that the rain descends in droplets, similar to tears. All of this basically conforms to what we have written earlier. The sages (Bereshit Rabbah 4,5) said also that the rakia is comparable to a pool which is covered with a ceiling. Due to the evaporation of the waters in the pool rising, the ceiling appears to break out in perspiration, releasing heavy drops of moisture. These drops of moisture are not salty (as the ocean water below), and they do not mix with the ocean water. This mysterious phenomenon is what is referred to in Pirkey de Rabbi Eliezer chapter 4 where we are told that in answer to the question which rakia was created on the second day? Rabbi Eliezer says that it was the rakia which is above the chayot [a category of certain angels and their habitat Ed.] seeing that we read in Ezekiel 1,22 ודמות על ראשי החיה רקיע, and there was a likeness above the chayoh resembling the rakia.” These “chayot” are not physical, do not possess a body.

Astonished. יתמהו means they were startled and strengthened.

Because the separation... Rashi’s proof is not because it is written, “בתוך the waters” and that בתוך means “in the middle.” For it is written (Shemos 15:19), “Bnei Yisrael walked on dry land בתוך the sea,” and it was not in the middle [of the sea]. Rather, the proof is from what is written: “And let it divide between waters and waters.” Since the canopy is in the midst of the waters, obviously it divides between waters and waters! It must therefore mean that the upper waters are separated from the canopy in the same manner as the lower waters are separated from the canopy. Thus, the canopy is in the middle.

ויעש אלהים את הרקיע AND GOD MADE THE EXPANSE — He put it in proper condition in its place: this is the meaning of “making” it. Similarly (Deuteronomy 21:12) ועשתה את צפרניה “And she shall let grow (literally, make) her nails”.

"And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2

And it was so: that the firmament sufficed to hold up the higher waters, that they should not get mixed up with the lower ones.

AND G-D MADE THE FIRMAMENT. The word asi’yah (doing) always means adjusting something to its required proportion.

From above the firmament: There are two [places this appears] according to the tradition: here and the other is (Ezekiel 1:25), "and there was a voice from above the firmament," in the chariot [apparition] of Ezekiel. And in the same way that we don't teach about 'the story of creation' in public, so [too] do we not teach about 'the story of the chariot' [in public].

And God made the firmament: This verse should not have been stated; since the verse before this already stated, "And God said, etc." and it should have finished by stating, "and it was so." And I also saw that it was not justified to state "and it was so" after it stated, "And God made." Rather, after stating, "And God said," [such a phrase] would tell us that He said and it was.

And God made the firmament and He separated, etc.: This verse says, 'explain me according to the simple meaning.' Since behold, this verse ends "and it was so," and [so] what is the verse missing? And also, why is it written, "and He separated, etc." - behold the firmament separates automatically? And also the difference [is noteworthy,] that [here] it is written, "between the waters, etc and the waters etc. and not, "the waters, etc. from the water," as in the previous verse. And also here it should have written, "between the waters that are above the firmament and the waters that are below the firmament." But to begin with, we must understand - is the screen between the waters according to its simple understanding not essentially needed for that day [alone]? Since behold, on the morrow, God said, "let the waters gather, etc." and the lower waters were submerged very much; and if so there was no need for a screen that would separate between them and this is a wonder. But even more difficult is that which is found in Chagigah 15, that Ben Zoma peeked and saw that there is only two or three finger breadths between the higher waters and the lower waters, as it states, "And the spirit of God was hovering over the waters." And [this is] surprising, since, behold they are far from each other like the sky is [far] from the earth. But all of this is explained according to the Midrash Kohelet, that [states] that the firmament is not the lower skies, that are upon the earth, but rather it is a second firmament, within which the luminaries were placed later and [which] is called the firmament of the skies and not just skies, and the Sages, of blessed memory, brought an explicit verse [to prove this] (Nehemiah 9:6), "The skies [and] the skies of the skies and all of their hosts." And according to this, the explanation of, "let there be a firmament in the waters and it will separate the waters from the waters" is understood. Meaning [that it is] between the waters that are above the lower ones and the waters that are above the higher skies which [comprise] the [actual] firmament. (And similar to this is found in the Guide for the Perplexed 2:30.) (And this is as is found in Shemot Rabbah 33: Above - "let there be a firmament in the waters;" Below - "and the curtain will separate for you between the holy and the holy of holies" (Exodus 26:33). Behold, the separation between the two waters is compared to the separation between the holy and the holy of holies, and this is as I have written.] From this, [we see that] the understanding of the separation of this verse is not a screen that separates, but rather an unusual entity between these waters. And the matter is clear that both of them are not in the form of waters that are visible to us in the lower world. Rather, the waters are purified and provide good and kindness in a different from, that is referred to here with the name, 'water;' and that is [God's] running [of the world] which emanates great goodness and kindness. And about this [concept of 'water'], it is written (Psalms 42:8), "The depths call to the depths [for the voice of Your water channels]." And it is written (Psalms 65:10), "the stream of God is full of water;" and many [other] verses and midrashim [relate to this], and [this] is called by us, 'the upper waters.' And in truth, everything that is under the second firmament is exactly the running of the world through nature, and the luminaries and the 'constellations' control it and [they] are called 'lower.' And the verse [here] informs us that God separated between running the world through kindness and emanation - which is above the firmament, meaning above the running of the 'constellations;' and the waters that are below the firmament - which is the running [of the world] exactly by the 'constellations.' And for this reason, it is written "from on top of the firmament," the meaning of which is [to convey] not on top of on top; as is found in in the Chapter Mitsvat Chalitza about the wording of the verse (Deuteronomy 25:9), "from on top of his foot." And so [too] is the understanding of "from on top of the firmament," close to the firmament and not far [from it]. And it comes to make us understand that the intention is not that the upper waters are kindness that appears through complete and absolute miracles. For, if so, there would be no need for a separation from the kindness that is in nature, since it is automatically separated. And so [too], there would be no need to say that the waters that are under the firmament, means the physical waters and the ones that we see; for, if so, they are certainly not comparable to the upper waters. But rather, it is necessary to separate between the running [of the world] through providence and 'through hiding it from nature;' and between the running [of the world] through the 'constellations,' exactly according to nature. And this is what Ben Zoma peeked at and said that there is not more than two or three finger breadths between them; and it is hinted to in the earlier verse "and the spirit of God," meaning His providence, may He be blessed, "was hovering upon the face of the waters," which is the network of kindness in nature. And the meaning of "and God made the firmament" is that He refined and set it up on its essential foundations, (as I have written in Parshat Ha'azinu on the verse [Deuteronomy 32:6], "He is your maker," and in several places), which means that the bottom face of the firmament would extend more towards the lower waters - which is exactly natural - and the upper face would extend more to the higher waters, like any thing that separates between two items. And [the reason that] it is written [here] "between" and "between" is as I have written earlier on verse 4. And this firmament is from the wonders of the Perfect Knowledges, may He be blessed, such that His providence, may He be blessed, is mixed together with nature, for each person according to his deeds. And about this, it is written (Psalms, 19:2), "and the work of His hands is spoken by the firmament;" that the Holy One, blessed be He, always does wonder [and] supervises his creatures and, nonetheless, gives nature dominion together [with His providence].

ויהי כן. “so it came to be.” Nachmanides queries the need of the Torah to write these words. Granted that after the first report in the Torah of G’d giving a directive the Torah had to inform us that G’d’s directive had been carried out; here the Torah had already added after G’d giving the directive that He Himself carried it out to the last detail, עשייה; so why did we need to be told that it indeed came to be? Nachmanides concludes that this is why the Bereshit Rabbah 4,6 on this expression writes that concerning this expression Ben Zoma made a great commotion among the scholars. He questioned the entire series of the expression ויהי כן, seeing we have an explicit statement in Psalms 33,6 that the heavens were made completely, in their last detail, at the word of G’d. It is clear that Ben Zoma did not question the words ויעש אלוקים as being strange, but the words ויהי כן. [by the way the Bereshit Rabbah does not answer the question there but only at the end of chapter 10. Ed.] The answer given is that G’d’s directive was carried out immediately, without delay, and that He, being G’d, did not have to exert Himself in any manner in order to bring about what He intended. Not only that, but the words ויהי כן include the assurance that as long as heaven will exist, it will exist in the format it was created at that time. [not like earth which has been subject to great upheavals from time to time, not the least of which was the deluge. Ed.] Ibn Ezra explains that the words ויהי כן should be read as if they referred to what follows, so that we would realize that when the first verse already spoke about a phenomenon known as שמים, the reference as to what is now being named as שמים by G’d. Nachmanides adds further that the heavens referred to in these verses are not the planetary system as we know it, but describe part of the merkavah, the celestial regions forming the entourage of the Creator, as in Ezekiel 1,22 ודמות על ראשי החיות רקיע כעין הקרח הנורא נטוי על ראשיהם מלמעלה, “and as for the semblance of the expanse above the heads of the chayot, it resembled awesome ice, spread out above their heads.” The Torah did not write a word about the creation of these creatures which formed part of Ezekiel’s vision, just as it had not reported a word about the creation of the angels or any other disembodied phenomena in the universe. The Torah lumps together all these phenomena as having been created on the second day when the creation of the רקיע, later named שמים, is referred to in only general terms. Basically, these phenomena were all created from the waters, and that is the reason for the repeated use of the term רקיע השמים, the word שמים being a composite, i.e. שם מים, “there is water there.” The planetary system which the Torah describes as G’d placing ברקיע השמים, clearly is not part of the concept רקיע השמים, but consists of inhabitants of that “expanse.” Nonetheless, even taking into consideration the words of Nachmanides, we have to add that the word ארץ in the first word of the Torah does indeed refer to the “earth” as we know it, the Torah having used the appellation in anticipation of the globe that became visible on the third day.

He fixed it... Rashi is answering the question: Were the heavens not already created on the first day?

ויהי כן und da ward es also, so, wie es Gott gewollt, wahrscheinlicher aber: so wie wir es jetzt erblicken. Der uns jetzt gegenwärtige Zustand war nicht von je, sondern ist erst auf Gottes Geheiss also geworden.

"And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2

ויהי כן, “and so it came to be.” The meaning of the word: כן, is that what came to be then is still so nowadays. Actually, according the sequence of the subject matter discussed by the Torah this statement could have been expected already immediately after the words: בין מים למים, “between one type of water and the other type of water,” in verse 6. The reason it was not inserted there is that it might have misled us into thinking that the separation by itself constituted the completion of a creative act by G-d involving the water. Nonetheless, seeing that a certain stage of the separation of the waters had been concluded, the Torah saw fit to insert the line: “it was evening, it became morning, a second “day.”Our sages in the Zohar on Parshat Eykev page 273, state that one does not do things “in pairs.” What they mean is that just as in the story of creation something that had been commenced on one day was not completed until the second day, [to avoid creating both types of water on the same day, Ed] there is no need to complete on the same day other matters that one has commenced on a certain day. The quotation we cited from the Zohar continues with: “just as one does not begin to do something in pairs so one should not complete it in “four.” The reason is that on the fourth “day,” the universe as we know it was completed; [except for the living creatures therein. Perhaps the deeper meaning of this is that man must not try to “copy” what G-d did at the time of creation so that he may not be viewed as competing with the Creator, as a form of idolatry. Ed. ] As to the fact that we do not read that “G-d saw that it was good,” at the end of the report of the second “day” of His creative activity, the reason most likely is that on that day gehinom, purgatory, was also created, as stated in Pessachim 54, and the Creator does not derive any satisfaction from having to consign any of His creatures to that region of the universe. We know this from Sanhedrin 39. Moreover it is written in Chronicles II 20,21: ויועץ אל העם ויעמד....בצאת לפני החלוץ ואמרים הודו לה' כי לעולם חסדו, “aftertaking counsel with the people.....as they went forth ahead ofthe vanguard, saying: ‘praise the Lord for His steadfast love is eternal.’” [The subject there is the miraculous salvation of Yehoshaphat and the army of Yehudah from a combined assault against them by three nations. Ed.] Our sages say that the reason that in this prayer of thanksgiving by the army of the King of Yehudah the attribute of G-d’s goodness is omitted, is that He does not enjoy the necessity of having had to kill His creatures, even when in fact they killed one another, as in that instance.(verse 23 there) Rabbi Elazar claims that on the sixth day of creation the Torah added the word: מאד, “very,” after the word טוב, “good, to make up for the missing “good” at the end of the report of what had been created on the second day.” (Compare Genesis 1,31)

מעל לרקיע ABOVE THE EXPANSE — It is not said here על הרקיע “upon the firmament״, but מעל “hanging from above”, because they (the waters) were suspended in space (Genesis Rabbah 4:3). Why is it not stated in reference to the work of the second day “that it was good”? Because the work associated with water was not completed until the third day — He only began it on the second — and anything that is not completed is not in a state of perfection and at its best (and so cannot be termed “good”). Therefore on the third day when He completed the work associated with water and another work was commenced and finished, the words כי טוב are repeated, once in reference to the completion of the work of the second day, and again in reference to the completion of the work of that day (Genesis Rabbah 4:10).

"and it was so" - it remained thus against its nature.

Similar to, “And she made [fixed]...” I.e., ועשתה also means fixing [i.e., improving]. You might object: There (Devarim 21:12), Rashi explained that ועשתה means that she lets her nails grow in order to make herself repulsive. Thus it means [the opposite], not fixing up! The answer is: letting the nails grow indeed improves them, although it makes the woman appear repulsive. Hence, Rashi’s proof from ועשתה is valid. (Re’m) Another answer: By letting her nails grow, although it makes her repulsive, it will eventually improve her status — for otherwise she is prohibited to marry. (Maharshal) The term עשייה clearly means fixing, according to all views, as the Gemara (Yevamos 48a) proves from מפיבושת, about whom it says, ולא עשה רגליו ולא עשה שפמו (Shmuel II, 19:25). Although in that Gemara, Rabbi Akiva and Rabbi Eliezer disagree whether ועשתה means letting her nails grow or trimming them, the reasons for their views are explained there. (Nachalas Yaakov, see further elaboration there)

And it appears that three tasks were done with the firmament: The first was the creation of its substance's existence in reality, and this is what was created on the first day in the first proclamation.

AND IT WAS SO. On the first day, And there was light is written after And G-d said, ‘Let there be light,’ in order to explain that after the command of G-d, it [the light] came forth into actuality and was as He decreed it to be. But here, after the command, Let there be a firmament, it is written, And G-d made the firmament, and divided, etc.; why then has Scripture added here, And it was so? It is to tell us that it was to be ever so, for all times.
But Rabbi Abraham ibn Ezra explained that the expression and it was so is attached to the verse which follows, meaning when it was so, G-d called the firmament Heaven. That is not correct.
In Bereshith Rabbah⁹⁹4:7. the Rabbis have said: “And G-d made the firmament. This is one of the verses which Ben Zoma¹⁰⁰A colleague of Rabbi Akiba. He was one of the four men of his time who were deeply engaged in the interpretation of the mystical doctrine of creation. See Chagiga 14b. found difficult:¹⁰¹Literally: “caused the world to shake.” And G-d made, etc. But was not [the world created] by command, as it is written, By word of the Eternal were the heavens made?”¹⁰²Psalms 33:6. Now Ben Zoma’s difficulty was not only on account of the word vaya’as (And He made), since on the fourth,¹⁰³Verse 16. fifth,¹⁰⁴Verse 21. On the fifth day the word vaya’as is not found; only vayibra (and He created). and sixth day,¹⁰⁵Verse 25. vaya’as is also written. Rather, his difficulty was, as I have said, that on the other days, immediately after G-d’s command, it is written, And it was so, indicating that it came into being immediately after the command, but here on the second day, after it says, And G-d said — vaya’as (And He made) is written! This was his question. Perhaps Ben Zoma had some secret interpretation which he did not want to reveal. This is the explanation of the cause of his difficulty.

Because they are suspended in space. A question arises: Do we not learn from, “Let there be a canopy in the midst of the waters,” that the waters were suspended, as Rashi explained earlier? The answer is: Both phrases are needed. If it said only, “in the midst of the waters,” we would know that there is a separation between the canopy and the upper waters, but we would not know that they were suspended. Only the phrase “from above the canopy” teaches us this point. And if it said only, “from above the canopy,” we would know that the waters were suspended in space, but we would not know that there is such a big separation [between them and the canopy]. Only the phrase “in the midst” teaches us this point. (Nachalas Yaakov)

And the second is that that God said to it that it should make a firmament, the explanation [of which] is that it should stretch out and make a partition and God measured the [appropriate] size of its stretching, so that it would suffice to separate between the waters and the waters; and that is what is stated in the verse before this.

And why does it not state... You might ask: How is this question relevant to [the waters being suspended, which is the subject] here? The answer is: We would say that the Torah omitted “It was good” when referring to the canopy since it disobeyed Hashem’s command. For Hashem said, “Let there be a canopy in the midst of the waters,” teaching that it should be equally distant from the upper waters and the lower waters. And we might think that the canopy did not do so, and the upper waters were right on it. Similarly, we find that the earth disobeyed Hashem’s command, as Rashi explains later (v. 11) regarding the fruit trees. But now that Rashi explains that the waters are suspended in space, we see that the canopy obeyed Hashem’s command. If so, why does it not state, “It was good”? Another answer: [We would say that] the lower waters are jealous of the upper waters which actually touch the canopy — hence it does not say, “It was good.” But now that Rashi explains that even the upper waters do not touch the canopy, the question arises: why does it not state, “It was good”? [Another answer: We would say that] the Torah omits “It was good” because the creation of the waters is not finished, since the object upon which the upper waters would rest was not yet created. But now that Rashi tells us that they are suspended in the air, the creation of the waters was apparently completed. Thus the question arises: Why does it not state about them, “It was good”? (Nachalas Yaakov)

And the third is that, since the heavens are spherical and slanted, we cannot say that the firmament would be different than all [the rest of] the heavens, and in the statement that states, "let there be a firmament," He only said said that it should stretch out, but the order of its setup - whether it be stretched out like a straight partition or one slanted on its ends or whether it inclines to one of the four corners of the world - this is not understood from the statement of God, when He said, Let there be a firmament. For this reason, He went back and stated, "And He made;" the explanation [of which] is that he adjusted the order of its arrangement according to the order of the adjustment of the heavens, which are like an upside down bowl facing down and their back is upwards, for reasons that are known to the Creator of the world. And He went back and stated, "and He separated, etc." since the order of its formation to which the Creator set it up is the opposite of the adjacent statement, that "He separated between, etc," since an [object] arranged like this does not block out between these two waters. For this reason, it states that even if He made it in this arrangement, nonetheless, "and He separated between, etc." And about these two (the second and third) items, the verse stated, "And He made," [meaning] that he fixed it according to the order that was correct in His eyes, and that He created in it an invention that would be able [to accomplish His plan] even with this arrangement.

Because the work involving the water was not completed... You might ask: Why does it not state, “It was good” on day two for the completion of the canopy, as Rashi explained earlier (v. 6) that it was fluid but solidified on the second day? The answer is: The gathering of the waters [on the third day] was a work on its own, as well as the completion of day two’s work. But the canopy’s solidification only completed the earlier work and was not a work on its own. And the phrase, “It was good” is inappropriate just for the completion of an earlier work. (Re’m) Another answer is: The canopy’s solidification was not a [significant] act since it did not change from its original appearance; rather, the fluid merely thickened. Thus, “It was good” is inappropriate. You might object: [If so,] why does it not state, “It was good” three times on day three? Twice as Rashi said, and a third for the completion of the earth’s work — as it is written (v. 9), “And let the dryness be seen,” as Rashi explains there [that this refers to the earth]. For the earth changed from its original appearance! The answer is: This is not called a change, for the earth remained the same — only that before it was not visible [due to the water covering it].

And He was precise in stating, "which were above, etc." to say that even though it was made in this arrangement, it separated [also] between the waters above it, a reality that would [normally] not be able to exist in the world. And after all this, He stated, "and it was so," [which] goes back on verse 1 and 2; since when He told it to spread, so was it, and when He told it to be a separation - even if its setup does not allow for it to separate in this manner, according to nature, as mentioned - "and it was so." Or it is possible that the reason it delayed stating, "and it was so" until the [end of the] verse [of] "And He made," was that He did not want to state, "and it was so," until He completed the act in all the details of [its] creation.

And after I wrote all this, I found that an explicit verse of the Bible testifies to our explanation, since it is written (Isaiah 42:5), "So said etc., Creator of the heavens and who unfolded them;" behold it mentioned two things, the creation by itself and the unfolding by itself. And this is what I explained about the first and second [tasks], since in the first day was the creation and in the second day was the unfolding, and within [that] was the unfolding and its manner, which are the two things that we hinted to.

And I saw the statement of our Rabbis, of blessed memory, in Bereishit Rabbah 4:6, and this is what they said, "'And God made the firmament;' this is one of the verses [about] which Ben Zoma shook the world, [asking] is it not that the heavens were made in one statement by the word of God?" And [yet] according to our approach, 'and the earth was quieted' from its shaking; and perhaps that which Ben Zoma shook the world was before he resolved the verses, but after the resolution of the verses, 'the earth was quieted' [and] calm.

Or one could say in the following way, according to what we have explained on the verse, "And God said, 'let the waters gather, etc.," that there are two [types of] water, one male and one female; and according to this, from the perspective that all the waters were mixed in the way that the light and darkness were mixed, 'a bit here and a bit there,' as they, of blessed memory, said (Bereishit Rabbah 3), "'And God separated between the light, etc.,' so too with the higher (elyonim) waters" - the explanation [of which] is the better (meulim) waters, and these are the male - "mixed with the lower waters" - lower in their status; and so God now said that the firmament should make two separations: the first one that it separate one from the other - according to what the Holy One, blessed be He, implanted in it, that it should separate one form the other; and the second one that these [waters] should always be divided by it, [such] that it would split between the two of them; and according to this, its stating, "let there be a firmament within the waters" here refers to the separation that separates between the two waters. And that is why it states "within the waters," since all of the waters were mixed. And afterwards, God arranged the firmament that it should be able to split the two of them perpetually; and that is the second separation, and about both of them the verse stated, "and it was so."

ויקרא אלהים לרקיע שמים AND GOD CALLED THE EXPANSE HEAVEN — The word “שמים”, Heaven, may be regarded as made up of שא מים “Carry water”, or שם מים “There is water”, or אש ומים “Fire and water”. He mingled fire with water and of them He made the heavens (Chagigah 12a).

ויקרא אלוקים לרקיע שמים, as I have already explained previously, the rakia is referred to as shamayim throughout the Torah, whereas the celestial regions in the spiritual sense are called shm’ey hashamyim, “the upper heavens.” Compare Nechemyah 9,6 where we are told:אתה עשית את השמים, שמי השמים וכל צבאם, “it is You Who have made the sky, the heavens and all their hosts.” In Deuteronomy 10,14 Moses wrote: והן לה' אלוקיך שמים ושמי השמים, “both the skies and the heavens are Yours, O Lord.”

ויקרא אלוקים לרקיע שמים. Seeing that activities occurring in the celestial regions reach us by means of G’d’s agents and not directly, the Torah had to tell us that G’d named the phenomenon, otherwise we would not have known this, [would have considered it as a result of an evolutionary process. Ed.] We know of this indirect activity of G’d when the Torah referred (verses 17-18) to “G’d placed them (the luminaries) in the רקיע השמים, and assigned to them the task to illuminate the earth, etc.”

And He called: See above, verse 8. And behold, it states that God called the heavens a name to say that He is the ruler over them - to bring down rain and to prevent it, according to His will - and man does not have any control over this.

AND G-D CALLED THE FIRMAMENT HEAVEN. On the second day He gave them this name when He clothed them with the form of the firmament for on the first day the heavens were still in the process of creation, but the name was not attached to them until they took on this form.
The meaning of this name [shamayim — heavens] is as if it had the sign of a segol under the letter shin [the prefix shin thus voweled means “that” or “for”] just as in Shalamah (For why) should I be as one that veileth herself?¹⁰⁶Song of Songs 1:7. The letter shin there stands for asher - asher lamah (for why). Similarly in Ibn Ezra, ibid. Likewise here, the word shamayim is as if it said asher mayim (that waters), as is explained further in the text. It is thus as if He said that they [the heavens] are waters which have congealed and stretched like a tent in the midst of the upper and lower waters. By this name shamayim He has made known the secret of their creation.
In the Gemara Tractate Chagigah,¹⁰⁷12a. the Rabbis have said, “What is the meaning of the word shamayim? It means shem mayim.”¹⁰⁸“It is a name for water.” So clearly explained further on by Ramban. If so, there is one mem missing here in the word shamayim on account of the adjoining of two similar letters, just as in the word yeruba’al [which stands for yareb bo ba’al — let Baal contend against him].¹⁰⁹Judges 6:32. The word shamayim is thus as if it said shem mayim, meaning that “heaven” is the name given the waters when they took on a new form. This is the plain meaning of the verses in accordance with the way of Rashi’s writing,¹¹⁰“The word shamayim [may be regarded as made up of either of these words]: sa mayim (carries water), etc.” Rashi. and it conforms with the opinion of Rav¹¹¹Mentioned above: that the heavens were in a fluid form on the first day, and on the second day they solidified. which we have mentioned. Thus the names “heaven” and “earth” mentioned in the first verse point to the names by which they would be called in the future, as it would be impossible to make them known in any other manner. It is, however, more correct in accordance with the meaning of the verses that we say that the heavens mentioned in the first verse are the upper heavens, which are not part of the lower spheres but are above the merkavah (the Divine Chariot), just as it is stated, And over the heads of the living creatures there was the likeness of a firmament, like the color of the transparent ice, stretched forth over their heads above.¹¹²Ezekiel 1:22. It is on account of these higher heavens that the Holy One, blessed be He, is called He Who rideth upon the heavens.¹¹³Deuteronomy 33:26. Scripture, however, did not relate anything concerning their creation, just as it did not mention the creation of the angels, the chayoth of the merkavah, and all Separate Intelligences which are incorporeal. Concerning the heavens, it mentioned only in a general way that they were created, meaning that they came forth from nought. On the second day He said that there should be a firmament in the midst of the waters, meaning that from the waters, the creation of which had already been mentioned, there should come forth an extended substance separating them [into two distinct waters]. These spherical bodies He also called “heavens” by the name of the first upper heavens. This is why they are called in this chapter “the firmament of the heaven” [rather than “heavens”] — And G-d set them in the firmament of the heaven¹¹⁴Verse 17. — in order to explain that they are not the heavens mentioned by that name in the first verse but merely the firmaments called “heavens.”
This likewise is the opinion of our Rabbis mentioned in Bereshith Rabbah,¹¹⁵4:1. who state, “All Rabbis say it in the name of Rabbi Chananyah the son of Rabbi Pinchas, and Rabbi Yaakov the son of Rabbi Avin says it in the name of Rabbi Shmuel the son of Rabbi Nachman: Let there be a firmament in the midst of the waters — the middle drop of water congealed, and the lower heavens and the highest heaven of heavens were formed.” This saying of the Rabbis refers to the spherical bodies in which there are the lower heavens and the upper ones, called “the heavens of heavens,” as it is written: Praise ye Him, sun and moon; praise Him, all ye stars of light. Praise Him, ye heavens of heavens, and ye waters that are above the heavens.¹¹⁶Psalms 148:3-4. The heavens mentioned here in the first verse, in which is the Throne of the Holy One, Blessed be He, as it is written, The heaven is My throne,¹¹⁷Isaiah 66:1. are the ones mentioned in the beginning of that Psalm: Praise ye the Eternal from the heavens; praise Him in the heights. Praise ye Him, all His angels.¹¹⁸Psalms 148:1-2.
This interpretation is correct as far as the simple meaning of the verses is concerned. But there is yet a sublime and hidden secret in the name “the heaven” and in the name “the throne” for there is a heaven to the heavens, and a throne to the throne. Based on this, the Sages use the expressions, “In order that a man may first take upon himself the yoke of the kingdom of Heaven,”¹¹⁹Berachoth 13a. and “the fear of Heaven.”¹²⁰Ibid., 7a. Scripture likewise says, That the heavens do rule.¹²¹Daniel 4:23. The Sages also have a remarkable Midrash on the verse, And Thou hear in heaven.¹²²I Kings 8:32. The Midrash referred to is in Sefer Habahir, 100, and found in Zohar 2, p. 271. See my Hebrew commentary, p. 19, note 58. The worthy one will see all this alluded to in the first verse.
Thus the verses have explained that the first created things were from nought, and the rest were derived from the first created substance.
See no objection to this explanation from the saying of Rabbi Eliezer the Great,¹²³Found in Pirke d’Rabbi Eliezer, 3. See also Moreh Nebuchim II, 26, where Rambam discusses this saying of Rabbi Eliezer and concludes that he is not able to explain it sufficiently. Ramban, however, explains it further on in the text in a way which makes it consistent with the theory of creation from absolute nought. who states, “Whence were the heavens created? From the light of the garment of the Holy One, blessed be He.” [This would apparently indicate that the heavens were not created from nought but from another preceding substance.] This opinion is also found in Bereshith Rabbah.¹²⁴12:1. Since the Sages wanted to elevate the first substance to the utmost and make it ethereal, they did not find it feasible that the heavens, which are moving corporeal bodies possessing matter and form, were created from nought. Instead, they said “the light of the garment” was created first, and from it came forth the real substance of the heavens. And to the earth He gave another substance,¹²⁵This is based on the concluding statement of Rabbi Eliezer the Great: “Whence was the earth created? From the snow under the Throne of Glory.” (See Note 123.) not as minute as the first [substance from which the heavens were formed], and that is “the snow under the Throne of Glory,” for the Throne of Glory was first created, and from it came forth “the snow” under it, and from it [the “snow”] was formed the substance of the earth, which was third¹²⁶The Throne of Glory, the snow, the earth. In the case of the heavens, however, creation was completed in the second stage: ‘the light of the garment’ and then the heavens. This accords with the theory explained above (see Note 35) that the substance of the heavens is unlike that of the earth. in the order of creation.

And God called the firmament, heaven: God did not want that it should be called with the name, firmament - [rakiya] since that name indicates division and disagreement, as per (Exodus 39:3), "And they flattened (yiraka'au) the gold [into thin plates]" - for that which was to cover the earth. Since any [rakiya] is a covering that separates between two things. And for this reason, it does not state, "that it was good" on the second day, since disagreement was created on it; since there is no good except in a place where we find unity. And therefore on the third day, "that it was good" is stated twice, once for the work of third day and once for the finishing of the water, that has an aspect of unity in it, as it is stated, "let the waters gather to one place," and because of this unity, "that it was good" is mentioned. But on the second day - from which comes out all differences, and which is the beginning of all difference and disagreement - "that it was good" was not said about it. And God did not want that [the sky] should be called firmament, which indicates a cover that separates and divides between brothers; and it was called with the name, heavens [shamayim], which indicates peace, since shamayim is composed of the words, fire [esh] and water [mayim], who made peace between between themselves and joined together, and from them was created skies. And this is what the Rabbis, of blessed memory, state (Avot 5:17), "Any disagreement that is for the sake of the heavens [shamayim], etc.;" which means to say that a disagreement whose purpose is peace, as is the teaching of the name, shamayim; and [this is] easy to understand. And according to its simple meaning, "that it was good" was not stated on the second day, since there was no new creation on it, since the firmament was already created on the first day, and the reason for [no creations happening on the second day] is because the second day is the beginning of all difference and division; hence the Holy One, blessed be He, did not want to implant a nature of difference in any creation.

And He called: Here the verse informs us these are the [same heavens] that were mentioned in the verse, “In the beginning etc.” And [the reason] that the first verse ascribes the name, 'heavens' to them is to say that there is [here] a creation that will be called heavens in the future; but really God did not call it this name until the second day.

ויקרא אלוקים לרקיע שמים, after the rakia had become firm, substantial, and it was capable of supporting the luminaries, G’d called it שמים, “heaven.” The name is appropriate, seeing that the rakia was now capable of absorbing luminaries just as heaven is reputed capable of receiving the creatures from the “lower” regions who possess something originating in the “higher” regions, i.e. their souls. One reason why these regions are called שמים is the fact that the luminaries are visible in the sky, heavens.
Our sages, (Bereshit Rabbah 4,7) when commenting on these words, quote Rav as saying that the word שמים means a region in which fire and water coexist. Rabbi Acha son of Kahane, quoting Rav, says G’d took fire and water and thoroughly mixed the two, the result being shamayim. This is the reason why, as we mentioned already, the words כי טוב that it was good, do not appear in the report of G’d’s creative activity on the second “day.” Our sages, (Bereshit Rabbah 4,6) also say that seeing G’d’s activity on the second “day” was not completed on that day, the day’s work did not qualify for the description “it was good.” In order to compensate for this omission, we find the words וירא אלוקים כי טוב, “G’d saw that it was good,” twice in connection with His activity on the third “day.” The first such mention refers to the completion of G’d’s activity involving the waters, whereas the second mention “that it was good,” refers to the earth producing vegetation, the only activity which occurred on the third “day,” according to Ibn Ezra.
Maimonides (Moreh, Kapach edition page 235) writes that the reason why the words “that it was good” do not appear in the report of G’d’s activities on the second “day,” is that because the rakia and all that is above it is part of the “waters,” and is called by that name. It is something concealed from most people, and how could one apply the words “it was good” to something that cannot seen by us to be good and useful? Seeing that the congregating of the waters to a single location, thus making the earth beneath appear could be observed universally, the expression “it was good” was withheld until the report about that stage of the creation. Even though the making of the rakia was the underlying purpose which made vegetation on earth feasible, something which is also concealed from us, the result of the achievement of this purpose was universally visible so that it qualifies as being described by the words “it was good.”

Carrying of water. [This interpretation arises] because there is no difference between shin and sin when we explain the Torah as it is written [rather than how it is pronounced]. Thus, it is as if the Torah expressly wrote שָׂמָיִם. Furthermore, a kamatz is naturally followed by an alef, so it comes out שָׂא מָיִם.

Wie Gott dem Lichte: "Tag!" zurief und ihm damit seine Aufgabe für die Erde erteilte, so rief Gott der Wölbung: "Himmel!" zu und gab ihr damit ihre Bestimmung für die Erde. Die רקיע ist der eigentliche irdische Himmel. Alles, was die Erde aus Himmels Höhen empfängt, das kommt ihr vermittelst derselben zu. Selbst das Licht empfängt sie nicht direkt und rein, sondern erst vermittelt und gebrochen, und damit erst für sein Wirken auf Erden zubereitet, durch den die Erde umhüllenden Erdhimmel. Wie nämlich יום den Tag im allgemeinen, dann aber speziell den Tagesteil bezeichnet, in welchem sich die wesentlichste Entfaltung der Tagesbestimmung verwirklicht; wie ארץ Erde, den ganzen Erdball, sodann aber speziell den Kontinent bezeichnet, auf welchem sich das eigentliche Erdleben entfaltet: so heißt auch שמים die ganze außerirdische, die Erde umgebende und das Erddasein bedingende Welt im allgemeinen, speziell aber die untere, der Erde zugewandte Sphäre derselben, die eben der Erde als Trägerin und Vermittlerin alles dessen erscheint, was sie aus der außerirdischen Welt an Einflüssen, Gaben und Kräften erhält.

ויהי ערב ויהי בקר יום שני, the day faded towards evening until the second morning appeared. Thereby the second of the six days of G’d’s creative activity had come to a close. With this morning the third “day” commenced.

There is water. This interpretation answers the question: How could we say that שמים means “carrying of water,” when earlier (בפסוק ו ד"ה בתוך) Rashi explained that there is a separation between the waters [and the canopy]? Thus Rashi answers that שמים also means “there is water” — i.e., the canopy does not directly carry the water. In truth, the water is there above it, and through the separation it is as if the canopy carries the water. Then Rashi answers an objection: [If so,] why does the Torah not simply write שם מים, and then the error will not arise, to say that the canopy carries the water? Rashi answers that שמים also means אש ומים, and for this reason the Torah wrote שמים, which is interpreted as שא מים — and שא is the same letters as אש. Thus, the Torah teaches that Hashem blended fire and water to make the heavens. You might object: Perhaps the only reason why the Torah wrote שמים is for the meaning of אש ומים. How do we know that it means also שם מים? The answer is: Otherwise it should have been called אש ומים. We need not ask: Why did Rashi not mention these three interpretations before, [when the Torah first wrote] שמים? The answer is: שמים is [usually] a proper noun, but here it is an adjective, for it is written, “Elohim called the canopy שמים.” That is why Rashi mentioned these interpretations here. [Alternatively,] Rashi cites all three explanations to teach that fire is not located in one place while water is in another, and to teach that they are [not merely in one place but are] mingled with each other. (Divrei Dovid)

And according to the words of our rabbis, who said (Bereishit Rabbah 4:7) that the understanding of shamayim (heavens) is sa mayim (support the waters), the intention of [this] verse is according to the following way: “And God called to the heavens and said” to it, support the waters, so that there will be [space] to [make] room for the creatures, so that the creatures will be between the heavens and the earth; and without this, there [was] no place for the dwellers of the earth, until He called upon the heavens to support the waters that were laying upon [the earth]. And he told the lower waters to gather to one place on the third day and the dry land appeared with this, [such that] there was [now] a place for the dwellers of the earth. And this is not a contradiction to the words of our Rabbis, that say that the upper waters are held up miraculously; since even if it is the case that the heavens support them, nonetheless with regards to the set up nature of the skies and their order, they felt that they were supported by a miracle, as we have written on the verse, “And he made.”

... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).

יקוו המים THE WATERS SHALL BE DRAWN TOGETHER — For they were then spread over the surface of the whole earth, and He now gathered them together into what now constitutes the Ocean, which is the largest of all seas (Genesis Rabbah 5:2).

ויאמר אלוקים יקוו המים... אל מקום אחד, we already explained on verse 2 that the means employed to achieve this was the ruach, the wind. This is the reason why we were told already in verse 2 that “G’d’s wind (spirit) hovered over the expanse of the deep, something which occurred by making the rakia. (between heaven and earth) Now the water above the earth were concentrated in one region, location.

יקוו המים; this does not mean that the waters should dry up, as many people interpreted it. These people said that the process would be achieved by a substantial part of the oceans freezing and turning to ice such as the polar regions, and that this would be caused by forces in the celestial regions. אל מקום אחד. The waters should not deviate from this location. As a result they became much higher than the surrounding land mass without crashing down on earth as our senses would have us think would be the case. This is why David tells us in Psalms 104,9: גבול שמת בל יעברון, “You have set them limits which they must not cross.” The meaning is that the waters must not flood the earth.”

And God said, "let the waters gather:" Because the sea is something big and bewildering, to the point that some ancient nations attributed a specific god to it; it was also something bewildering in early thought, [the fear being] that it should not [overflow] and flood the earth, as the prophet said (Jeremiah 5:22), "Do you not fear me, says the Lord, from before Me do you not tremble; since I put sand as the border of the sea, it is a permanent law and it may not trespass it;" and in Job 38:11, it states, "And He said, until here may you come but no further, etc.;" therefore the Holy One, blessed be He, wanted to inform Israel that even the sea is the work of His hands, since He is the One that commanded the waters to gather.

LET THE WATERS UNDER THE HEAVEN BE GATHERED TOGETHER. The deep, which is water and sand, was like turbid waters, and He decreed concerning the waters that they be gathered together in one place, surrounded on all sides, and He further decreed concerning the sands that they rise up until they be seen above the waters and that they become dry, so that there be a stretch of dry land suitable for settlement thereon. And so it is written: To Him that spread forth the earth above the waters.¹²⁷Psalms 136:6. Or perhaps G-d’s decree was that the earth be spherical, partly visible and mostly submerged in the waters, as the Greeks imagine in their proofs, apparent or real. Thus there were two decrees, that is, two matters done by the Will of G-d that are contrary to their natural inclination. For in view of the heaviness of earth [which would cause it to sink] and the lightness of the waters [which would cause them to rise], it would have been natural that the pillar of the earth be in the center and that the waters should cover it, thus surrounding it from all sides.¹²⁸But instead He decreed that the waters which filled the whole world should go down as would be natural for the earth, and that the earth should come up as would be natural for the water. Therefore, He said, Let the waters under the heaven be gathered together, that is to a lower place, and then He said, And let the dry land appear. He gave them names as they assumed these forms, for at the beginning their collective name was “the deep.”

And God said, "let gather:" It needs to be known whether these waters are the waters of the depths and [so] when He said, "let the waters be gathered to one place," behold no other waters remained - and this is the opposite of what the verse states (Exodus 20:4), "and in the waters below the earth;" and if [these] waters were others besides the [ones of] the depths, it needs to be known how these waters were different from the waters of the depths, that the verse should refer to them alone. Also, [this would be difficult to say, since] we did not see that the statement specifies to say, "let the 'x' waters gather," but rather just "let the waters gather;" all the waters of the world are [thereby] implied. Also [it needs to be known] why the appearance of the earth is dependent on the gathering of the waters. And also we need to be precise [and understand the use of] the word, appear, since it should have said and 'the dry land be' [substituting 'be' for 'appear'].

ויאמר אלוקים יקוו המים מתחת השמים, the words מתחת השמים refer to the waters beneath the rakia, known as shamayim.

From under the skies: Meaning the regular skies, which is perceivable to us, and not below the firmament of the skies, as later on the fourth day.

יקוו המים, “let the waters converge together;” the original תהום was in the original state i.e. cloudy water full of particles of solid matter scattered throughout. At this point G’d decreed for the water to rearrange itself in a manner which would separate the solid particles from it. As a result, the solid particles, earth, would become visible above the water as a distinct phenomenon. The earth would also become dry as a result of being above the water. We are faced here with two apparently contradictory decrees being issued by the Creator. According to our knowledge of the laws of physics, earth, which has a higher specific weight than water, should remain submerged in water, and here G’d commanded earth to become visible, i.e. to “rise” above the waters of the surrounding oceans. At that time both the waters and the earth were assigned their names, i.e. ימים ויבשת, “oceans and dry land.”

קוה .יקוו המים וגו׳. verwandt mit גבא, die Wasserlache (davon das spätere גבאי, גבא Geldeinsammeln), גוע, גוה, גבח, גבע גבה, קפא, קבע die alle ein Stoff- sammeln, ein Konzentrieren von Stoffen in einen Punkt, sei es in die Tiefe, die Höhe, oder um und an den Mittelpunkt, bedeuten. (Dieses Konzentrieren der Stoffe in einen örtlichen Punkt bewirkt sich nur, indem jedem Teilchen des Stoffes die zu dem Einen Orte hinstrebende Richtung gegeben wird. Daher קו die Richtschnur. Übertragen auf das Gemüt des Menschen heißt קוה im Kal, Gott zugewendet, ׳קוי ד: mit seinem ganzen Wesen Gott zuströmen, sein ganzes Wesen zu Gott hin richten, im Piel mit acc. ׳קויתי ד, heißt es umgekehrt: einen Gegenstand in die Richtung zu sich bringen, sich vorstellen und erwarten, dass er zu uns komme, dass er seine ganze Richtung zu uns nehmen werde; mit אל ist es wohl das verstärkte קוי ד׳ .קוה sind die, deren Natur, deren ganzes Wesen von selbst ganz zu Gott hinstrebt. ׳קוה אל ד bezeichnet die Energie, die erst dem ganzen Wesen diese Richtung gibt.) Also Gott sprach׳s, dass sich die Wasser nach einem Ort hin konzentrierend sammeln. Die Energie, die jedem Wassertropfen innewohnt, aus allen Höhen in die Tiefe zu dringen und sich endlich wieder in ein gemeinsames Bett zu sammeln, ist die Verwirklichung des allmächtigen Gottesgeheißes, das- יקוו המים -gesprochen, und damit unverlierbar dem Wasser diese gewaltige Richtung ge geben. — יבש. ותראה היבשה ist der diametrale Gegensatz von מים. Dieses: ,מקק ,מכך מגג ,מיי, das erweichende, auflösende Element. יבש, verwandt mit (גביש) גבש ,כבש גוש, heißt: das Starre, Gedrungene, Trockene, das der Auflösung Widerstand leistet. Mit diesem neuen Gegensatz ist das Wechselspiel des organischen Lebens vorbereitet. Alle Stoffbildung geht im flüssigen Zustande vor, sowohl Produktion als Reproduktion; alle Formgestaltung ringt zum Festen, Trocknen, Starren; flüssig keimt der Stoff, starr gestaltet sich die Form. ויהי כן: auf Gottes Geheiß ist es somit also geworden.

יקוו המים, “let the waters be gathered together;” this is the conclusion of G-d’s creative activity of the second day. The רקיע, “atmosphere/horizon,” did not become operational until the earth had dried out. The reader is asked not to be astounded at the fact that the Torah had previously inserted the phrase: “it was evening, it was morning, the second day.” The reason why this is no contradiction as supposed at first glance, is that the meaning of the words: יקוו המים is that G-d’s commandment for the process of the waters gathering together had been issued already beforethe evening and subsequent morning of the second day. There are numerous such constructions in the Torah; we must not forget also, that both the gathering together of the water and the resultant visibility of the earth, were no new phenomena that could be described as “creation.” Expansion of one phenomenon so that another phenomenon could become visible is no basic change.

ותראה היבשה, a reference to the earth which had already been created at the same time as the heaven, before the light had been created, as I explained on verse 2.. It does not matter whether this occurred spread over a short period or over a long period.

"Let the waters gather (yikvu):" The root, kavah, is formed from kav (line). And the term, kivui, is used with water since it sits in an even line and surface, which is not the case with bodies that do not flow, which by their falling one on top of the other become [an uneven] pile. And this term is not found not in reference to water except in the verse, "and to you will gather (nikvu) all the nations" (Jeremiah 3:17); and there it is a poetic phrase that is borrowed from the waters; as in "and all the nations will stream to it" (Isaiah 2:2), which is borrowed from the running of waters in a stream. And it appears that it is from the term mikveh (gathering of water) that aqua and also aequus are formed in Latin, as its subject is straightness.

To one place: Not really one place, but rather several connected places, from which the waters surrounding them, gathered.

ותראה היבשה, The “lower” world consist of 3 parts, corresponding to their respective qualities, ranks, i.e. the inert, mineral, the vegetation, and the living creatures. The report of the development, progressive creation, follows the pattern of beginning with the most primitive and progressing to the most advanced form of life on earth. The inert parts of our globe are not specifically mentioned by a name describing them as a category by itself. We may safely assume that when earth came into being, as part of the overall phenomena of inert objects in the universe, the predominantly large part of the earth consisted of stones and metal and the like. Even though the globe was covered with water it comprised mountains and valleys (submerged in water at that time), all of them solid.
While it is true that the scientists of our day argue that two vapours rising from the earth are the reason (origin) of all the stones and metals which they have named as the source or the material that is basic (such as what is mined in quarries) and that these vapours account for the original amalgamation of different elements, we would have to view vegetation as a second stage of such elements fusing with one another in different proportions. The final, and most advanced stage of different raw materials combining in different proportions would be the חי, i.e. living (mobile) creatures. The first manifestation of an amalgam of more than one basic element would have been the dry land becoming visible. Obviously, the highest mountain peaks of the crust we call earth became visible first. Due to the appearance of the luminaries on the fourth “day,” and their giving forth heat, etc., these mountains, i.e. some of the stones they consisted of, became progressively harder, so that we find different kinds of metal scattered among such stony material. These variations occurred at the will of the Creator, of course. According to these scientists, the surface of the earth is roughly parallel in size to the part of the globe covered by water, and about half of the dry land is fit for human habitation.
When G’d surrounded the dry land with the oceans, He left on the surface of the dry land a variety of wells, ponds, rivers, etc., to serve the creatures whose habitat was to become this dry land, called earth. This corresponds to what David said in Psalms 104,10 המשלח מעיינים בנחלים בין הרים יהלכון, “the One Who makes springs gush forth in torrents; they make their way between the hills.” G’d, in His wisdom, made the waters in the oceans salty so that they would not become evil smelling, poisoning the air in the process. On the other hand, the waters which are part of the earth’s surface are mainly sweet, as they had been created in the first place. They are scattered in different parts of the earth to provide drinking water for G’d’s creatures who would otherwise die from the effects of dehydration. These “sweet” waters also counteract the dryness of the atmosphere, and generally promote the growth of the plants on earth. G’d was careful not to let the fountains squirt their water indiscriminately across the surface of the earth, but arranged for them to irrigate the valleys between the mountains The usefulness of waters flowing in areas populated by human beings is evident to all of us. The oases found in the deserts are to enable travelers through the desert to sustain themselves, as well as for the benefit of the free roaming beasts that inhabit those regions. This is what David had in mind in verse 11 of Psalm 104 when he wrote ישקו כל חיתו שדי, “giving drink to all the wild beasts.” The salty waters which appear as inlets from the oceans in various parts of the globe are intended to facilitate travel by man on the oceans in ships, seeing that these waters are not turbulent as are the waters of the open sea. Very often travel by boat considerably reduces the travel time, as without these inlets one would have to travel on land for considerably longer distances.
These waters were allowed to remain salty for the reason we explained, i.e. to prevent stench emanating from them, a common phenomenon observed in stagnant unsalted waters. Besides, the salt which is part of the waters of the sea can be employed usefully by man when he heats the waters and gains the residue of salt left behind after evaporation of the water. Even hot water geysers (such as the hot springs of Tiberias) are useful for man, the sulphur contained in them being the source of their heat. We also find mountains on the dry land containing salt which can be mined to provide for the needs of man.
I have found in Pirkey de Rabbi Eliezer, 5th chapter that the diameter of our globe is described as being equivalent to the distance a man can walk in 60 years. [assuming that the average person can walk 40 km per day, this would amount to approximately 870.000 km, hardly compatible with the facts, even if the author referred to the circumference of the globe rather than to its diameter when he wrote: “its thickness,עוביה .” Kimchi writes that Rabbi Eliezer’s view coincides with the opinion of the researchers in his time. Ed.] Pirkey de Rabbi Eliezer continues that prior to G’d’s directive at the beginning of the third day, the entire planet was flat like a valley, and the waters covered it evenly. As a result of G’d’s directive, and the waters flowing concentrically, increasing in density, the highest mountains began to become visible, followed by hills, etc. As this phenomenon intensified, the earth as we know it in our times gradually emerged from the sea which had covered it. [the text in my edition of P.d.R.E. is considerably different. Ed.] At any rate, once the waters had complied with G’d’s directive and had become a single מקוה, pool, enclosed by rims, i.e. and or rocks, G’d named this pool ימים, oceans.

And regarding what I explained on the verse, "In the beginning," that all was created with one statement - except that it was mixed up until God set up each thing on its day; and according to that, from the words of God in this [section] we know that the dry land extended in the water over the expanse of the earth and there was water above and below it; and the firmament divided the waters above the dry land and it lifted half of them with its wings, as it is stated, "let the firmament be within" - and [the] unqualified [use of] within implies [in] the middle - and the remaining half covered the dry land. And it is to those waters that God said, "let the waters gather to one place;" which is the waters of the oceans. And the dry land appeared from the place that it was at the time of its creation - as it acquired its place [to be] there, except it was covered and He [now] decreed about it, that it should appear.

"Below the heavens to (el) one place:" They will come from their places, which are dispersed under all of the heavens and they will move to one place and stay there. The word, el, generally indicates movement, and not resting; therefore I say that yikvu (gather) includes the idea of movement towards the place of the gathering and not just the gathering; and so [too with the phrase], "and to you will gather (nikvu) all the nations" (Jeremiah 3:17), the intention is that they should come to it and gather in it.

אל מקום אחד, this does not mean “to a single location,” but to a location set aside especially for the oceans. There would not be a new “continent” of dry land subsequently.

And maybe the word appear could include that it wasn't visible in the color of the dry lands and its color was like that of the water and there was no [clear] distinction between its border and the border of the sea. And also within the understanding of 'appear' (teraeh) is that it was [now] fitting (reouiah) to what the dry lands need to be fit for, for the needs of the world. ...

"One place:" One only.

And it also wanted [to teach] by stating, "and appear," that all the time that the waters are below and above the earth, the natural state of the earth is not preserved, since the water will change its [state]. And go and learn from what Maimonides wrote at the beginning of the Laws of Character Traits (Laws of the Foundations of the Torah 4:5) that water transforms the core element of dirt to water; for this [reason], He said, "let the waters gather, etc." and with this "and the dry land appear;" and the explanation [of this] is that it will stay in its [state] to put in motion the reason for its creation. And really its creation already [happened] on the first day in the first statement as explained above. We also end up saying [according to this] that not all of the waters of the world were gathered into the oceans and there are [waters in the] depths below the earth.

ויהי כן. The waters did indeed flow all together to a single continuous uninterrupted area, and as a result the dry land did become visible. This was one of the miracles performed by the Creator although in the nature of things, the contraction of the waters which had covered the whole earth and had now contracted so that as a result they must have towered high above the adjoining dry land, they did not cascade down due to the laws of gravity. Seeing that it is a law of nature that waters travels downhill, the fact that these waters did not cross the borders imposed upon them by Divine decree must be viewed as an ongoing miracle. This is reflected in the words of Jeremiah 5,22 אשר שמתי חול גבול לים, “in that I set the sand as the boundary of the ocean.” We find a similar expression in Psalms 104,9. This is also commented upon in Bereshit Rabbah 5,7, the editor writing that it is customary for man to empty a full vessel into an empty one. Who would be able to “empty” a full vessel into another full vessel?

"And appear:"And through this, it will be seen.

And it is possible that there is no gap between the waters that were gathered and the [waters of the] depths - and [it is] about that portion that has no earth [covering it], that they, of blessed memory, said (Chagigah 12a) that God said to the land, "Enough" that it should not extend from one end [of the world] to the other end - and the waters remained connected to the lower waters.

"Hayabasha (The dry land):" It is a noun in the grammatical pattern that contains a diacritic mark (dagush), and so [too] charava: their idea is a dry (yavesh) thing or a parched (charev) thing; like (other nouns that follow this pattern), aveida, geneiva, gezeila; and it is not an adjective but rather it [is a noun] like tohu, bohu.

After I wrote all that is written [above], a midrash from Pirkei Rebbe Eliezer 5 came to my hands and this is what it says, "On the third day, the earth was flat like a valley and the waters covered over the face of the whole earth and when the words, "let the waters gather, etc." went out from the mouth of the Holy One, blessed be He, the mountains and hills separated over the face of the whole earth and the innards of the earth arose and the waters rolled [back] and gathered, etc." Behold [from here, we see that] when the Holy One, blessed be He said, "let the waters gather," the land was already in existence and these are [in agreement with] our words. And [this is so] even if, according to the words of this [midrash], it appears that it explains [the phrase] "and the earth appear (teraeh)," [that its] explanation is that the dry land will be sand [as a] border for the sea, [so that] when the waters fear (yireh) the dry land, they acquire their [permanent] place - by way of its stating (Jeremiah 5, 22), "that I have placed the sand as a border for the sea," and made the fear of the dry land upon the sea - and [so] the explanation of teraeh (appear) is from the word yirah (fear), and that is what it states, "Do you not fear me?, etc., that I have placed the sand as a border for the sea;" and this is different than our explanation, [since] this is the way of derash (homily) and our way is the way of peshat (straightforward understanding) and the Scripture intends [it] all.

And Nachmanides, of blessed memory, explained it's stating "and the dry land appear;" that the dirt was mixed with water and God decreed that they should separate one from the other, [so] that the dirt will harden and become dry land. So far [his explanation]. And [the] explanation of [Nachmanides], of blessed memory, needs a guarantor; also the simple meaning of the verse doesn't say this. Also, according to [the] words of [Nachmanides], of blessed memory, there was no need for the waters to gather to one place, but rather that He should say to the dry land that it should appear according to the arrangement mentioned in the words of [Nachmainides] - that the dirt should separate from the water and float up, and that the waters should stay in their place. And it is also implied from the verse that all of the waters that were under the firmament which were adjacent to the earth were gathered to one place; and that is not what is implied according to the words of the master; and also the word, 'appear,' is not exact according to [the] approach of [Nachmanides], of blessed memory. And the correct [understanding] in my eyes is as I have explained: that the land was stretched out within the waters and [there was] water above and water below it; and the Ordainer ordained that the water above the land have the firmament be placed within it and carry up the higher waters on its wings; and the part remaining under the firmament would not remain under all of the firmament equally, but rather, gathered to one place, and this is what it says, "and the waters under the heavens gather to one place" and through this, "and the dry land appear" [is understood] according to its simple meaning.

And it appears that it can be said that the aspect of all the waters upon the earth - whether the upper one that are above the firmament [or whether] the ones that were gathered to one place - they are in the aspect of 'male waters.' And so, you will find that the germination of seeds is from the waters of the ocean, which are the gathered waters, as they, of blessed memory, said (Taanit 9a) that the rains come form the water of the oceans; and after God brings rain from them, corresponding [waters] come up from the depths, and that is like they, of blessed memory, have said (Taanit 25b), no drop comes down from above for which (two or three) corresponding drops do not come up from below. And the seeds do not grow from the rain waters and not from the waters of the depths [individually], since a male by itself or a female by itself will not give birth. And behold for you their words, of blessed memory, that they said (Pirkei Derabi Eliezer 25) that there are two waters, one male and one female and this is what they wrote [on the verse (Genesis 7:19)], "'and the waters grew very strong;' when the male waters joined with the female waters, they grew exceedingly."

קרא ימים CALLED HE SEAS — But does it not form one great sea? But it speaks of seas because the taste of fish which comes up from the sea at Acco is not the same as the taste of fish which comes up from the sea at Aspamia (Genesis Rabbah 5:8).

ליבשה ארץ, as I explained earlier, the “yabashah” is none other than the earth mentioned in verse 1 as הארץ, as well as in many other places.

ויקרא אלוקים ליבשה ארץ, G’d assigned a name which is applicable to the whole also to parts of it. The reason is that the particular part of the “earth” described previously as merely יבשה, is in reality the most important and productive part of the “earth.” (based on Moreh Nevuchim) Isaiah 45,18 already referred to this when he said of earth that לשבת יצרה, “G’d formed it in order that it be populated,” i.e. subterranean earth is of secondary importance, seeing one cannot cultivate it and make it one’s habitat.

And He called: See above, verse 5. And it states that God called the dry land and the sea with a name, to say that He is the one that [keeps] the waters of the seas in the seas that they should not go out and flood the land; and when He wants, He sends them [out] and they overturn the land and destroy great countries to the point that what was dry land yesterday will become sea today, without man having any control over this.

AND G-D CALLED THE DRY LAND EARTH. The verse states that the proper name for it would be yabashah (dry land) for as the waters are separated from the sand it becomes dry. However, He called it eretz (earth) as the name which included the four elements created on the first day. The reason for this is that they were all created for the sake of the earth in order that there be a habitation for man, since among the lower creatures no one but man recognizes his Creator.¹²⁹This is a major principle in Ramban’s thought, that the purpose of all existence is that man acknowledge his Creator. “We have no other reason for the Creation.” (See end of Seder Bo in the Book of Exodus).
And the gathering together of the waters He called ‘yamim’ (seas). It is as if [the word yamim, (seas) combines the two words] yam and mayim (a sea of waters), for the bottom of the ocean is called yam, as it is written, As the waters cover the sea,¹³⁰Isaiah 11:9. and likewise, And he took down the sea from off the brazen oxen.¹³¹II Kings 16:17. It is called “sea” because there was a large gathering of water in it.

And God called the dry land earth: And it is the one mentioned in the first verse, "In the beginning, etc." And its stating the word, "called" can be explained in two ways: either it is an expression of calling a name or it is an expression of yelling; He yelled at it that it should no longer spread out, as they, of blessed memory, said (Chagigah 12a), "He said to his world, 'enough!'" And when it listened and no longer spread out, He called it earth, as they, of blessed memory, stated (Bereishit Rabbah 5:8), as a result of being reconciled (nitratsit), it was called earth (erets).

He called seas: A gathering [of water] is called a sea, and many gatherings are called seas. This is the simple explanation of the thing. And the exegetical understanding [drasha] is known.

ויקרא, up until now this mass of dry land had not qualified for a name, seeing that it had not been visible to the naked eye. The same applies to the waters, which, though they had existed since the first day, had only now been called ימים, oceans. They had previously only been known as תהום, a murky mass of liquid containing some opaque solid particles. The second verse in which we read of these definitions had been written by Moses, had not been said by G’d. What Moses had meant is that at that time there existed something, which in his time was referred to as תהום.
Alternately, we could say that the word תהם is derived from the word תהו. This would be an appropriate description, seeing that in the deep waters there is so much confusion and so little light that everything appears as utter confusion, and none of the creatures in that environment can derive pleasure or satisfaction from their existence. There are such locations in the middle of the ocean where the waters are exceedingly deep and far removed from any of the continents of the earth known as dry land by the Torah. Certain of the scientists have already offered proof that earth, i.e. our lower universe, is a sphere seeing that earth itself exists as part of a much greater sphere, the universe. [remember that in Kimchi’s time before Copernicus, the earth was considered the center of the universe or the galaxy, not the sun, as proven by Copernicus in 1543. Ed.] According to the theory proposed by Kimchi or the scientists of his time, one configuration cannot maintain its individuality if it is within another configuration which is different. [If I understand him correctly, he reasons that the earth being spherical is determined by its position within the larger universe surrounded by orbiting planets, which would collide if earth were not dead center, and equidistant on all sides from all the planets orbiting around it. Ed.]
; In fact, the very place described by scientists as תהום is an area in which ships cannot navigate, nor fish survive. The word תהום is a figure of speech, borrowed from descriptions of places containing deep waters. The name ים, ocean, on the other hand, is a term describing the location of the water, a word which is not a derivative of any other root or noun. It is not an adjective describing the condition of the water. It is not comparable to the name יבשת, which is called thus because it reflects the fact that it consists of material which is dry. It is a noun in its own right. The noun ארץ, on the other hand, is also not derived from an adjective, but a definition in its own right. The word תהום, though a noun, merely describes a large quantity of water, as distinct from the word ים, which may apply even to a very shallow expanse of water, including areas very close to a sandy beach.

ויקרא אלוקים ליבשה ארץ. “G’d named the dry land ארץ. The name יבשה is appropriate, seeing that as soon as the water is removed from the dust, [one of the four basic raw materials. Ed.] that is left behind becomes dry.

"He called seas"d. Is there not but one sea? I.e., all other seas flow from the Ocean, as it says (Koheles 1:7): “All the rivers flow into the sea...”

ויקרא, Gott gab dem aus den Fluten hervorragenden festen Erdkörper die Bestimmung: ארץ, die eigentliche Erde zu sein, in welcher, durch welche und auf welcher das die Erde charakterisierende Individualitäten-Dasein seine eigentliche Gestalt und Verwirklichung findet. Das Wasser, das Flüssige, ist nur die vorbereitende Bedingung dazu. ולמקוה המים קרא ימים der Sammlung der Wasser aber rief er zu: Bette! Bleibet nicht Eine Sammlung von Wassern, sondern brechet in den Kontinent ein und sammelt euch in verschiedenen Betten zu gesonderten, den Kontinent teilenden Meeren. Diese Scheidung des Kontinents durch den überall eindringenden Ozean in gesonderte Erdteile, eine Scheidung, die dann durch weitere Sonderung vermittelst der Ströme und Flüsse eine noch weitere Zerfällung bewirkte, hat der Individualitätenbestimmung der Erde ein noch größeres Gebiet der Mannigfaltigkeit gegeben und ist die Grundlage aller Völkerentwicklung geworden. So singt das תהלים-Lied: "Gottes ist die Erde und was sie füllt, so auch die Menschenwelt und was sie bewohnt; denn Er hat an Meere sie gegründet und stellt noch fort und fort an Strömen sie fest." — (Ps. 24.2.)

"and G-d saw that it was good" - He wanted it thus because of the goal which is: the intended Goodness

Yamim (seas): It is one sea that includes all the seas (as I wrote above about the word, Elohim), since they are all united (connected) one with the other.

ולמקוה המים קרא ימים, “He named the collection of waters ימים.” The reason why the waters were now described as ימים, oceans, is because the ground at the bottom of the ocean is called ים, as we know from Isaiah 11,9 כמים לים מכסים, “as the waters which cover the ocean.”

At Spain. For in Spain, the fish are better.

And its stating, "He called seas," this is not the depths, which is spoken of in verse 2, since 'the depths' is said about the waters more generally; and the water under the earth as well as the gathered waters were all in the aspect of depths, [during the time] before the earth appeared, since they were all equally mixed with the waters that today are below the earth.

Concerning the use of the plural mode to describe such waters, i.e. ימים, the scholar Rabbi Yitzchok Israeli writes that it includes two parts of the oceans. It includes what was known as the “great ocean,” the one which spans the better part of the sphere called earth, as well as the southern sea known as “sarndif.”

AND G-D SAW THAT IT WAS GOOD. This means that their continued existence was by His Will, and the purport is that when He clothed them with this form He desired them to be so and their existence was thus established as I have explained.¹³²In Verse 4. This conforms to what our Rabbis have said:¹³³Bereshith Rabbah 4:8. “Why is it not stated in reference to the work of the second day that it was good? Because the work associated with the waters was not completed until the third day. Therefore on the third day, [the words ki tov — that it was good] are repeated, once in reference to the completion of the work associated with the waters, and once in reference to [the completion of the other work of] that day.”

וירא א׳ כי טוב Gott sah ein, dass diese Sonderung gut, d. h. seinem Zwecke mit der Erdwelt entsprechend sei, darum lässt Er sie fortbestehen und darum besteht sie fort. Beim vorhergehenden Werke fehlt das כי טוב, weil erst mit diesem die Wassersonderung ihre Vollendung erhielt. Bis dahin war es eine Trennung, ein מהלקת ohne Zweck. Allein ein מהלקת mit Zweck, damit das טוב, das Gute gefördert werde, ist nicht nur einmal כי טוב, sondern, wenn sogar noch ein מהלקת hinzu kommt, gar — wie hier am dritten Tage — zweimal כי טוב, weil hier der Zweck des Guten hervortritt, das ohne jene Gegensätze gar nicht Leben gewonnen hätte. Dieses וירא א׳ כי טוב schließt somit die erste Scheidung der unteren und oberen Wasser mit ein. Dass dieser große Kreislauf und Austausch, wie wir ihn jetzt bewundernd erblicken, urkräftig noch heute sich vollzieht, dass der Ozean die Erde umkreist, alles Wasser zum Meere stürtzt, aus dem Ozean zu Wolken steigt und wieder niederstürzend, nachdem es die Erde getränkt, in Quellen, Bächen, Flüssen und Strömen wieder dem Meere zueilt, um den Kreislauf aufs neue zu beginnen, und ebenso Meer und Land in beständigem Austausch begriffen sind: Alles dies ist nicht nur also, weil Gott es einmal geschaffen, sondern weil er, nachdem Er es geschaffen, noch fort und fort es Seinem Zwecke entsprechend findet. —

And God saw that it was good: The intention is that His desire was completed and it was what He wanted it to be. And above on the second day, it doesn't say, "it was good," because the work of the water was not completed (Rashi). Since the desire of God was not completed [on the second day] with the separation of the higher waters from the lower ones, as the main [point] of the creation of the firmament was for the need of bringing down water for the growth of the plants; and behold, until the waters were gathered and the dry land did not appear, there was no place for all this, since the earth was still "chaos and void" - covered by water on all sides and not fitting for habitation. However, when the waters gathered to one place and the dry land appeared, then the work of the water was finished, since there was [now] a place for the falling of the rain onto the face of the dry land, to make it propagate and to make it grow vegetation. And if you will [ask]: if so, why was it not stated that the waters should gather on the second day together with "let there be a firmament;" [the answer is] that the order would not have been proper and elegant if He was involved on one day with [both] the heavens and the earth. And just the opposite, behold the matter comes out very nicely: that on the second day, He created the firmament and on the third day, He arranged the earth that it should grow vegetation; and in order for that to be, He needed first to gather the waters to one place, so that the planet could appear.

וירא אלוקים כי טוב, “G’d ‘saw’ that it was good.” A reference to the permanence of the waters covering the bottom of the ocean, a change from the previous condition. [The new condition needed approval by G’d, seeing that nature had carried out His command, as opposed to G’d having done it Himself, as on the second day. (verse 7). Ed.]

And its stating, "and God saw that it was good," refers also to the gathering of waters, since with it is there life and existence in the world; since the rains in the world are from it, as they, of blessed memory, say (Taanit 9b).

The reason why the Torah does not report that G’d separated the oceans and the dry land from one another is because no absolute separation exists between these phenomena such as the absolute separation between light and darkness. The phenomenon of the tides illustrates this, i.e. the borders of the oceans and the land mass are not constant but vary during the course of the day [due to the influence of the moon’s gravitational pull. Ed.] In Bereshit Rabbah 5,8 Rabbi Yoseph bar Chalafta attributes the plural mode in the name ימים to the fact that the taste of fish caught in different oceans is different from one another, suggesting that the habitat in which one category of fish lived is materially different from one another although both are water.

תדשא הארץ דשא עשב THE EARTH SHALL SPROUT FORTH SPROUTS, HERB — דשא does not mean the same as עשב nor does עשב mean the same as דשא so that it is not a correct expression in Biblical Hebrew to say תעשיב הארץ, for the species of דשא are all different, each by itself being called this or that עשב, and it would not be linguistically correct for a speaker to say this or that דשא, for by דשא is meant that which forms the covering of the ground when it is filled with herbage.

דשא, every kind of herb collectively is known as דשא whereas every individual type of herb is known as עשב.

דשא, herbs fit for consumption by animals. We find this expression used in this sense in Yoel 2,22כי דשאו נאות מדבר, “for its herbs (the ones for the beasts) are found in the pastures of the wilderness.”

"Let the earth bring forth (tadshe) grass (deshe):" The correct [understanding] is that deshe is small, soft grass, in which the seed is not recognizable (and therefore it does not say "grass that gives off seed") and the esev (herbs) is bigger than it. And Rabbi Ovadia Sforno says, that deshe is animal food and esev is food for people. But what the commentator on Netivot Shalom wrote - that deshe also includes trees - is not possible, since behold, we find [this word] in many places adjacent to herbs and vegetables (for example II Kings 19:26; Isaiah 15:6; 37:27) and not even once adjacent to trees. And nonetheless, [when used as a verb here in the phrase], "Let the earth bring forth (tadshe)," [it] includes the trees also, since the trees also are small and soft at the beginning of their sprouting (My student, our teacher, Rabbi Avraham Chai Meinster). And behold, "tadshe" is like, "let sprout" and afterwards [the verse] explains [what should sprout]: the deshe which is the smallest, and afterwards, it adds esev that gives off seed - which is bigger than deshe, and afterwards, it adds fruit trees. And therefore the cantillation sign, ravia, which is on top of the word, grass, is correct, since it creates less of a pause than the sign, zakef, which is on top of the word, seed; as grass and herbs [that bear seed] are one matter and fruit trees are another matter. And the sign, pashta over the [word,] earth, creates more of a pause than the ravia after it, as is the way of any ravia that comes after a pashta since it is [only there] so as not to repeat the pashta three times, as [is also the case in] "Behold, I have made him a lord over you, and all of his brothers have I given to him as slaves" (Genesis 27:37). And it is known that the sign, yetiv under the [word,] herb, is only to take the place of a pashta, since the word is [too] short [for it]. However, there is no doubt that the versions that have the word, grass, with a zakef are mistaken. And the 'trustworthy witness' [to this] is in the verse after it, "and the land brought forth grass;" wherein 'grass' is not with a zakef but with a tilsha gedola sign; and the words, "and the land brought forth" are with the signs, kadma and azla, which would not be possible if grass had been with a zakef. And the error in the first [of these two verses] came about because it is easy to mix up a ravia with a zakef, besides [the fact] that there is a pashta in front of it, and it is its way to come in front of a zakef; while no error in the second verse came about because it is unlikely to mix up a tilsha with a zakef, besides [the fact] that there is no pashta in front of it there.

AND G-D SAID: ‘LET THE EARTH PUT FORTH GRASS.’ He decreed that there be among the products of the earth a force which grows and bears seed so that the species should exist forever. It is possible that the name “earth” mentioned in the first verse already contains a hint that a force which causes things to grow should spring up from the earth, and it was from this force that the foundations of all vegetations according to their kinds emanated. From them sprang the grass and trees in the garden of Eden, and from them came those in the world. This is what the Rabbis have said:¹³⁴The source is not definite. See Pirke d’Rabbi Eliezer, Chapter 3. “On the third day He created three creations: trees, grass, and the garden of Eden.” They have also said:¹³⁵Bereshith Rabbah 10:7. “There is not a single blade of grass below [that does not have] a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtaro’ (the dominion thereof) in the earth?¹³⁶Job 38:33. — [mishtaro being derived from the root] shoter (executive officer).”
And He said that all this vegetation should be after its kind. This is the basis of the prohibition of sowing mixed kinds of seeds,¹³⁷Leviticus 19:19. since he who sows them works contrary to the power of the work of creation. I will yet explain this¹³⁷Leviticus 19:19. with the help of G-d.
Now Rabbeinu Shlomo [Rashi] wrote: “Deshe essev (grass, herb). Deshe does not mean the same as esev and esev does not mean the same as deshe, for by deshe is meant that which forms the covering of the ground when it is filled with vegetation, and it is not linguistically correct to say ‘this or that deshe.’ Each by itself is called this or that esev.”
This interpretation of Rashi is not correct. For if it were so, the word deshe¹³⁸Chullin 60a. could have no plural, and yet we find the Sages saying, “If a person grafted together two kinds of deshaim, what should the law be?”¹³⁸Chullin 60a. And the Rabbi himself¹³⁹Rashi. The title Harav (the Rabbi, the Master) without specification of the name is used by Ramban only with reference to Rashi or Rambam. It is the highest mark of respect. Precedent for it is found in the Talmud where just the title Rabbi meant Rabbi Yehudah Hanasi, redactor of the Mishnah, and the title Rav was a reference to Abba Arucha, founder of the Babylonian Academy of Sura. mentions deshaim.¹⁴⁰That is, when Rashi writes, “For the species of deshaim are different; each by itself called this or that esev.” Rather, deshe is the young growing plant, and esev is the mature product which produces seeds. This is why Scripture says, ‘tadshei ha’aretz’ (let the earth put forth) ‘deshe’ (young plants), and it would not be correct usage to say ta’asiv [for the word esev applies to mature products which produce seeds]. And every young thing that grows from the earth is called deshe, even trees. Therefore tadshei ha’aretz in the verse extends also to the expression etz pri (the fruit-tree). [This interpretation is necessary] since He did not say, “Let the earth put forth deshe esev and let it bring forth the fruit-tree.” The word deshe thus has the same meaning as tz’michah (growing). Similarly we find: For the pasture of the wilderness ‘dash’u’ (do spring), for the tree beareth its fruit.¹⁴¹Joel 2:22.
I wonder why Scripture did not mention the creation of fruitless trees, and how is it that He commanded only concerning fruit-trees? Perhaps this is what induced our Rabbis to say,¹⁴²Bereshith Rabbah 5:9. “Even the presently barren trees at first bore fruit.” If so, we must say that since the imprecation [which was visited upon Adam for his sin] — Cursed be the ground for thy sake¹⁴³Genesis 3:17. — barren trees came into existence. But it is possible that the explanation of the verse before us is as follows: “Let the earth bring forth growing things, and herbs which yield seed and trees which bear fruit.” Thus He decreed at first the creation of barren herbs and barren trees in general, and then He specified herbs which yield seed and trees which bear fruit. From what He said later on — bearing fruit… wherein is the seed thereof — we may derive that all trees were to grow from their seed although it is the custom with some trees to be propagated by planting a branch.

Fruit tree, making fruit according to its species: [The verse refers to all trees as fruit trees] since all trees are called fruit trees and all trees make fruit, some for food and some for medicine. And that which is stated, "making fruit according to its species," appears to be explained, in that 'man is [like] the tree of the field' and [a tree] is similar to him, whether as a result of its stature or whether as a result of its enduring remnant, like man, as it is stated (Job 14:7), "Since there is hope for a tree." And all of the grasses relate to the other animals, whether because of their being of lowly stature or whether because they don't have roots and branches, but rather (Job 14:7), "like a flower, comes out and withers." And the Holy One, blessed be He, created all types of food, such that [each food] should be appropriate to the constitution of the eater; and combined every 'type [of food] to its type' [of eater], as it is stated (Psalms 145:16), "and He satiates the will of all life," which means to say [He feeds it with] something that is its will, from the angle that it is close to its nature and its constitution. And that is why it states, "And to all the living on the earth, etc... all of the green grass to eat." Since grass is not specifically appropriate except for the species of physical life that do not speak. But for man, He said, "Behold, I have given all grass, etc. and all trees etc.," since from the physical aspect of man, the grass is also appropriate for him, and from the aspect of the spiritual mixture within him, the fruit of the tree is appropriate for him. And then every 'specie will go with it specie;' and that is why it says [here], "according to its species," [meaning] to the one who is its specie, which is man. And [with] grass that give off seed, the phrase, "according to its species," is not mentioned, since it is also for man [as well as animals], even though it is not completely its specie. But when [the grass] is [actually] made, [the Torah] does mention "according to its species," from the angle that [man] is, in one aspect, its species, which is the physical side of man.

And God said, "let the grass be put forth, etc.": The rabbis, of blessed memory, said (Chullin 60a) that even if the Creator said "according to its specie" only to the trees, the grasses brought up an a fortiori argument (kal vechomer), etc. [that they too should spring forth according to their own specie]. And [this] is difficult, since in the order of the verse, God had His words to the grasses precede [those to the trees]; and, if so, why did they delay from coming out immediately [and] exactly adjacent to the statement of God, until [after] God finished saying to bring forth trees, from which they raised the a fortiori argument? And according to what I have explained on the verse, "In the beginning" - that in every place that He speaks of a matter of strength with the name Elohim, He speaks the whole statement in one word; if so - there was no precedence [of the words] to the grasses before the tree.

Grass: It is a species, the entire purpose of which is the herb and not the seed. And if so, its main purpose is that the leaf be more distinguishable, and this is the understanding of 'grass' as I have explained in the song of Ha'azinu.

ויאמר אלוקים תדשא הארץ דשא, on the third “day”. G’d commanded the earth to produce vegetation, in other words, He equipped the earth with the ability, potential, to grow plants of different kinds. This was the second instance in which elements were amalgamated, i.e. employed in conjunction with one another, the product comprising more than one of the basic elements. (compare verse 9) The purpose of these various plants was to serve as food for the land-based living creatures which had not yet been created. The living creatures created on the fifth and sixth day respectively, formed the third stage of employing different elements in conjunction with one another, i.e. in a still more sophisticated manner.
The meaning of the word תדשא is equivalent to תוציא דשא, “bring forth herbs.” This דשא must be viewed as a relatively primitive form of grass, a forerunner of the eventual grass, so that a special verb is used to describe this process. The prophet Yoel 2,22 uses the word in that sense when describing primitive plants growing in the desert. Both the words צמח and דשא describe either primitive plants, or plants which have not yet grown to their full extent. The activities of the luminaries on the third day were relatively weak, not comparable to the power assigned to them on the fourth day, as we already mentioned in our commentary on verse 3. Only on the fourth day did their power increase sufficiently to materially influence the atmosphere covering the surface of the globe. As a result, plants of an advanced calibre were then produced by the earth, the trees growing to their full height, etc.
This is what is meant by the words spoken by G’d on the fourth day: להאיר על הארץ, i.e. to make their impact felt all over the surface of the earth. This is also what Moses referred to in Deuteronomy 33,14 וממגד תבואות שמש, וממגד גרש ירחים. The meaning of the word להאיר, usually understood only as “to provide illumination,” is in fact twofold. It means “to give light,” as well as “to carry out its assigned tasks.”

תדשא הארץ דשא, “let the earth become capable of producing herbs.” Some commentators believe that the word דשא is equivalent to עשב, small thin grass, i.e. grass which has not yet produced seed. The word עשב when used in the Torah would then describe grass that has grown high enough to produce seed capable of reproducing itself. Rashi does not accept this interpretation but believes that the word דשא is a collective term for green vegetation of a primitive nature covering the surface of the earth. Hence, the word דשא does not need an adjective to define it more closely. Nachmanides queries Rashi’s statement, saying that if he were right the word דשא would never appear in the plural mode, whereas our sages speak of combinations of several kinds of .דשאים. Therefore we must accept the view that the word דשא describes grass that has not fully grown. Any plant that has not developed to the stage of reproducing itself, i.e. having produced its own seed, is called דשא. This is also reflected in the word תדשא, a directive to continue to develop eventually into fruit-bearing trees, why else would the Torah not write תוצא הארץ דשא ותוציא עץ פרי, “let the earth produce herbs, and let it produce a fruit-bearing tree?” Clearly, the tree is merely a continuation of a growth process that commenced as דשא. Nachmanides queries further why the Torah does not mention עצי סרק, trees which do not produce edible fruit, saying “why does the Torah not mention non fruit bearing trees and why was the earth commanded to produce only fruit-bearing trees?” He answers that actually the wording of the Torah alerted the sages to say that the so-called עצי סרק also produce fruit; however, after the earth was cursed as a result of the original sin, the fruit of these trees was cursed also and became inedible or poisonous. Nachmanides goes on to explain that the verse may be understood in the following sequence: first the earth was commanded to produce primitive plants. Once the earth had been able to comply with this part of G’d’s directive, He directed earth to produce more sophisticated vegetation, such as fruit-bearing trees, the trunks of which were also edible. Nachmanides adds that the reason the Torah did not assign a specific day as being the one on which the earth carried out this directive was that earth will forever continue to produce vegetation. This was not a one-time event, such as the establishment of a horizon, oceans, etc. Moreover, the earth is a permanent phenomenon in this universe regardless of the fact that certain parts of the earth produce vegetation and other parts do not.

“Let the earth be covered with herbs.” The earth was directed to become material fit for vegetation and living creatures. However, the earth aborted part of G’d’s directive as it should have produced fruit-bearing trees with edible trunks.
The Torah continues by reporting that —

is not synonymous with... Rashi is answering the question: Why did it not say: תדשא הארץ דשא מזריע זרע [omitting עשב], or תעשיב הארץ עשבים [omitting דשא]?

(11-13) Mit diesem elften Verse treten wir in den Kreis des organischen Lebens. Es wird uns דשא, die der Erde entsproßte Pflanzenwelt gezeigt, das Samen säende Kraut, der Frucht schaffende Fruchtbaum, und sie alle, alle diese zahllosen, mannigfach gestalteten Wesen von dem einen großen Gesetze: למינהו ,למינו, beherrscht, das jegliches nur für seine Gattung arbeiten und nur in dem seiner Gattung angewiesenen engen Kreis sich entfalten lässt; und es wird uns das große, diese Welt deutende Wort gesprochen: ויאמר א׳ תרשא הארץ, es war Gott, auf dessen Geheiß die Erde diese Welt von Pflanzen erzeugt, Gott, der das große כלמינו-Gesetz, das große, jedes Pflänzchen bis in das Innerste seines Wesens und in jeder Faser seiner Form beherrschende Gattungsgesetz ausgesprochen, und dessen Gesetzeswort noch jetzt fort und fort in jeder Pflanze und in jedem Keime allmächtig gebietend fortwirkt und offenbar ist.

תדשא הארץ, “let the earth sprout vegetation;” at this point the Torah begins with its report of G-d’s creative activity on the third “day”. The major result was that the surface of the earth became covered with different categories of vegetation including trees, in anticipation of G-d’s placing the luminaries in the sky on the fourth day. A different exegesis: the waters had already completed the process of contracting on the second day as part of that day’s activity, aided by the רקיע, horizon/atmosphere blowing itself up on the second day; for if the (upper) waters had not contracted, how could the earth beneath have become visible and already be covered with vegetation including trees?.

תדשא הארץ THE EARTH SHALL SPROUT FORTH [SPROUTS] — Let it be filled and covered with a garment of different grasses. In old French דשא is called herbaries; English herbage, meaning all species of herbs growing together collectively whilst each root by itself is called an עשב.

עושה פרי למינו, according to the plain meaning of the text the word למינו here refers to the herbs. When the word occurs again in connection with the trees, it includes the עשב which the text had defined as carrying within it its own seed.

עשב מזריע זרע, for consumption by human beings.

"That bears (mazria) seed:" That has seed in it. And this is one of the functions of the causative (hifil) structure, as in "makrin, mafris" (Psalms 69:32), [means respectively] that it has horns and it has hooves; "marbeh raglayim" (Leviticus 11:42), is that it has many feet.

Herbs, that give off seed: The purpose of which is the seed, whether small or large. And behold, it doesn't state now, “according to its specie,” as it states by the fruit of the tree; [meaning] and with it, since it [nonetheless] states in the adjacent verse, “and the earth brought forth grass, herbs that give off seed, according to its specie.” And also [noteworthy] is that the main point of the adjacent verse seems unnecessary. Firstly, we must explain the meaning of, “according to its specie,” or [what it means] when “according to its specie,” is written concerning what grows on the ground or the creations with living souls. And [the Torah need to say this] because there is almost no species, within which are not included several sub-species. As with wheat, we find in Eichah Rabbah, …................?. And so [too,] there are many in each species. And at the time of the creation, only one wheat plant came, which was the best of that strain, but within it was the potential for several types. And about this, [the Sages] said in (Tractate Rosh Hashanah 11), “all creatures were created with their varieties.” And the main [meaning] here is, as written in Tosefot, that “varieties” [tsivionan] is related to the phrase [tsvi ha'arets,], which means with the greatest possible beauty. But it is not like the Tosefot wrote - that 'they are completely finished' is the meaning of the phrase [that is also] there: “they were [all] created in their stature;” but rather, 'in the most praiseworthy manner,' is its correct meaning. And also included in the meaning of “in their varieties,” is that every fruit has different times as to when its beauty is most apparent. And with the fruit of the ground, the main beauty is at the time where it has not finished its growth and [at which time] the leaf appears green; which is not the case, when it is completely finished, behold [at that time] the herb withers and is not in its [greatest] beauty. But with a tree, it is not like this – even when the tree is completely finished [for that year], the leaf stays in its beauty; and is included in the understanding of 'varieties' at the time when they appear most beautiful. From here, it follows that it is not relevant to say, “according to its species” then, since, behold in the first coming forth, there was nothing but leaves. And [so] all of the types were the same in [any particular] strain. For this reason, “according to its species” is not written in the proclamation. Which is not the case with the trees, about which it is written, “according to its species;” since at the time that it first came out, many types were included in it, and all of them were one specie; and for this reason [with trees,] there is no [prohibition] of mixing species (kelayim), as is known [from] the Chapter, “Elu Terefot,”

And the Rabbis, of blessed memory, stated (Bereshit Rabbah 5:9), that the earth sinned in this because the Holy One, blessed be He, said "fruit tree," [meaning] that the taste of the tree be like the taste of the fruit, and [the earth] didn't do that; hence when man sinned, it, too, was remembered for its sin and cursed. And here, it is asked, why wasn't it cursed immediately. And it appears that this is not a question at all, given that the main curse was that the earth should give forth mosquitos and fleas, as Rashi explained on the verse (Genesis 3:17), "Cursed is the ground on your account." But all of these things are destructive to man, and [hence] so long as man didn't sin, the ground was not cursed to bring up cursed things; since even if the earth sinned, nonetheless what was man's sin, that fleas and mosquitos should run after him; but once man also sinned, both of them were fitting for this curse. And later, in Parshat Achrei Mot, on the verse (Vayikra 18:25), "And the land shall be defiled and I will remember its iniquity upon it," it will be explained, with God's help, that the will of the Power, may He be blessed, was to give a clear and fine consistency to his creations, but [instead] He gave them a coarse and thick consistency. And had He given them a clear and fine consistency, the taste of the tree would have been as the taste of the fruit; and also man would not have a tendency for the most physical and he would not have come to sin. Nonetheless, from the angle that [the earth] sinned and gave a coarse consistency, it also caused the tree to make fruit and not [be a] fruit-tree; and this thing also caused man to sin, since this is the reason that man inclined to physicality and he fell to the sin. Therefore, with all of man's sins, the earth is punished and 'its iniquity is remembered upon it,' as will be explained later on, with God's help.

דשא, עשב. “deshe” which would develop into “eyssev.” Once it had attained maturity, it would grow seed by means of which to perpetuate itself. Other commentators (Nachmanides) view דשא as a primitive herb which does not produce seed, whereas עשב is a superior kind of herb producing seed.

That its seed is grown within it. Rashi is answering the question: Is מזריע not a transitive verb that indicates an ongoing action?

Sehen wir uns die Begriffs-Ausdrücke an, unter welchen uns die Erscheinungen der Pflanzenwelt vergegenwärtigt werden. Wir haben ihre Etymologie bereits im Jeschurun (VIII. S. 433f.) versucht. Wir haben דשא (verwandt mit דוש wie זרא und זור usw. davon auch דשא chald. die Türe): die aus dem Erdinnern hervorgetriebene Pflanzenwelt im allgemeinen und die untere Stufe der Kryptogamen — es erscheint bei ihnen nicht זרע im besondern —; die schon selbständigere Kräuterflur: עשב (verwandt mit עזב, loslassen und selbständig hinstellen, festigen), die, nicht perennierend, ganz aufgeht in den Zweck להזריע זרע, Samen hinauszustreuen, nach der Samenbildung abstirbt und immer neu aus der Erde hervorwachsen muss, und endlich: עץ (einerseits von עוץ, verwandt mit ץוא, drängen, eilen, anderseits von עצה, schließen), der Baum, in welchem der Pflanzenorganismus seine höchste, vom Erdkörper freigewordene Selbständigkeit erringt, die perennierenden Pflanzen, in welchen eine festgedrängte Verbindung von Gefäßen und Kanälen, עץ, den Stamm bildet, in welchem alles einem Ziele, der Fruchtbildung — עושה פרי — zuarbeitet, und der עושה פרי ist, der nur einmal der Erde entwachsen, fortan aber sich zur Frucht wie der Erdboden zu den niedern Pflanzengeschlechtern verhält, die alle samt ihrem Samen פרי האדמה sind, die sie immer aufs neue erzeugen muss, während die Baumfrüchte als פרי העץ dastehen; und: זרע (verwandt mit זרח ,זרה.von sich werfen, hinausstrahlen), der völlig von dem Erdkörper losgelöste Samen, den die Pflanze aus sich hinaus und neben sich hinstreut; und: פרי (von פרח, verwandt mit פרח, פרע, ברח, ברה, ברא) die höchste Vollendung dieser frei gewordenen Pflanzenkeime — in allen diesen Erscheinungen sehen wir die zu immer größerer Freiheit sich entfaltende Pflanzen-Individualität.

עץ פרי , “edible trees;” the earth did not carry out this part of G-d’s instructions, producing only trees with edible fruit instead. On the other hand, it produced more species of herbs than it had been instructed to. Bearing this in mind, we can deduce that the “earth’s” intention in doing so was not to countermand G-d, but was well intentioned. It reasoned that if the trunks were edible it would not take long before many such species of trees would die out, as the creatures on earth would consume both the fruit and the trunks. In spite of the earth’s, i.e. nature’s good intentions, when G-d cursed man as a result of his sin, the earth’s non compliance with the directive of its Creator was remembered and it was cursed also. This was in keeping with the principle expressed in B’rachot 10, that when Chiskiyah said to G-d that he had not married as he foresaw that his children would become renegades, G-d asked him if that was a reason to refuse to carry out His command? [In other words, “never mind your good intentions, you must not countermand My orders to be fruitful and to multiply.” G-d did not need his advice about how to achieve His goals. Ed.].

— מזריע זרע YIELDING SEED — that its seed should grow within itself, so that some of it may be sown in another spot.

עושה פרי למינו, an apple tree would produce apples, not dates.

עץ פרי עושה פרי למינו, if it were a mixture of more than one species it would not be able to reproduce itself.

"Fruit trees that make fruit according to its specie:" All the commentators that I have seen explained that "according to its species" refers back to "that make fruit," but the author of the cantillation marks saw better than all of them, and connected "according to its species" with "fruit trees. And [hence] "that make fruit" is a parenthetical statement, as it is only an additional explanation about the fruit trees. And the word, lemino (according to its specie) and lemineihu (according to its species) is a poetic phrase of the Holy language and its sense is, of many types, of all the types that there are; as in "all of the raven of all of its type,... and the hawk of all of its types,... the heron of all of its type,... and the locust of all of its type;" (Leviticus 11:15-22), the sense of which is the raven and the hawk, etc. of all the types that there are. And so [too] below (verse 21), "and all of the crawling living souls that the waters swarmed of their types and all flying fowl of its types;" and so [too] (verse 24) "and let the earth bring forth living souls of their type, beasts and crawling animals and wild animals of the land, of their types;" and so [too] (Genesis 6:20) "From the fowl of their types and from the beasts of their type, from all that crawl upon the earth of its types." 'And the father of all of them' (the clearest example) is (Ezekiel 47:10) "of its type will be their fish, like the fish of the Great Sea, very many;" the intention being that the fish will be numerous and will be of all the types, and so [too is it expalined] in the Talmud Yerushalmi Shekalim 6:2, "'of its type will be their fish;' types of types will be their fish." I wrote this explanation in the year 5596 in my book Prolegomeni, page 191; and at the end of ten years, I acquired the book, Harecasim Lebikaah, and I found that he also explains it thus (and see below 13:3).

And it appears that another correct reason can be given in this matter: since the snake saw that the earth changed the will of its Creator and, nonetheless, did not get punished; hence the snake found room to say to the woman, "you will not surely die," even if she go against the will of her Creator, in the [same] way as the earth did not get punished for that which it did not bring out trees, the taste of which was like the taste of the fruit. And so the snake said, [you will not die] even if God said, "don't eat from every tree of the garden;" that is to say, is the tree fitting to be eaten, that He should command you not to eat even from the tree [itself]? And the woman said, "from the fruit of the garden may we eat;" [meaning] I agree with your words, that only the fruit of the trees in the garden are fitting to eat and not the tree, hence there was no reason for Him to command us except on the fruit of the tree that is in the garden, and not on the tree [itself]. And the snake said, you will not die, since behold, don't you agree with this: the earth changed [what was commanded of it] and nonetheless was not punished; so too you will not die, you too [just like the earth].

Fruit tree: The nature of the tree is different then the seeds, which only grow from planting [them] and not from [placing them] in its trunk; which is not the case with a tree – we can graft a branch and it grows [into] a tree. And this is [the meaning] of 'fruit tree;' within its tree is included the potential for the fruit.

Both in the expressions מזריע זרע and תדשא דשא the noun follows the verb, seeing that it is based on the verb. This is meant either to further define the activity represented by the verb, or to lend more importance to it. We find several examples of such constructions in Samuel Ii 12,15 ויצם דוד צום, “David observed a fast;” another example is found in Isaiah 42,17 יבשו בשת, “being utterly shamed.” Still other examples are: Ezekiel 22,27 and Isaiah 5,6.

So that it can be resown elsewhere. Meaning, the person’s ability to sow the seed in another place is the verb’s ongoing action.

Allein es ist eine Freiheit ohne Willkür. In ganz bestimmten Grenzen und für eine ganz bestimmte, vorgezeichnete Form streben alle Stoffe und Kräfte und gestalten sich die Bildungen einer jeden Pflanze, und dieses große Gesetz, das für unser Auge in der großen Mannigfaltigkeit der Pflanzen-Organismen so deutlich hervortritt, das den kleinsten Keim und die kleinste Faser wie die himmelanstrebenden Pflanzenriesen allmächtig, alldurchdringend und allumfassend beherrscht und jedem Pflanzen-Individunm nur innerhalb der gesetzten Grenze die freieste Entwickelung gestattet, dieses allmächtige von dem Grashalm wie von der Ceder laut verkündete Gottesgesetz heißt: "למינו! Seiner Gat- tung!" — מין von מון, wovon תמונה (vielleicht auch verwandt mit מנה, zuzählen, zuerteilen), ist der Komplex derjenigen wesentlichen Merkmale, wodurch sich eine Wesengruppe von der andern dergestalt sondert, dass sie, sich selbst überlassen, sich nicht mit der andern verbindet. Dieses Besondersein der Gattung findet seinen Ausdruck in תמונה, in der Gattungsform. תמונה ist nicht die individuelle, das eine Individuum von dem andern derselben Gattung sondernde Gestalt, dafür haben wir andere Namen, תבנית ,תואר; -ist die Gattungsform, in welcher die wesentlichen Merkmale zum Ausdruck ge תמונה langen, die allen Individuen derselben Gattung gemein sind und eben das Band ihrer Einigung bilden. תמונה ist somit der Grundriss, der uns den Gattungsbegriff eines Wesens vergegenwärtigt. Daher selbst von der göttlichen Erscheinung. Die ׳כבוד ד, die dem Propheten die besondere Gegenwart Gottes zum Bewusstsein bringt, heißt תמונה, ihr habt :לא ראיתם כל תמונה .die Andeutung, Ankündigung Gottes ,תמונת ד׳ יביט nicht einmal die Andeutung einer körperlichen Gestalt geschaut, nichts זולתי קול, und so ist das Verbot לא תעשה לך כל תמונה noch viel umfassender als לא תעשה לך פסל. Auf dieses, die ganze organische Welt sichtbar beherrschende Gottesgesetz schaut nach der Lehre der Weisen das Gottesgesetz für Israel zurück wenn es spricht: את חקתי תשמרו בהמתד לא תרביע כלאים שדך לא תזרע כלאים ובגד כלאים שעטנו לא יעלה עליך את הקתי תשמרו חקים שחקקתי לך כבר meine Gesetze beobachtet, d.i. meine Gesetze, die ich dir bereits bei der Weltschöpfung ausgesprochen. Indem nämlich hier das Objekt חקתי vor dem die Beachtung gebietenden Zeitwort vorangeht, nicht wie sonst: ושמרתם את חקתי so handle es sich hier nicht um Gesetze, die erst jetzt neuerdings gegeben worden, sondern die schon längst vorhanden waren, und hinsichtlich deren nur jetzt das Gebot der שמירה hinzutritt. Nur noch einmal spricht sich das Gesetz in derselben Konstruktion aus: 16,4 .2.3. B. M. את משפטי תעשו ואת חקתי תשמרו. Das ist aber eben wieder bei Gesetzen, die in tief innerem Zusammenhange mit diesem כלאים-Gesetze stehen, bei עריות nämlich, die ebenfalls bereits vor der sinaitischen Gesetzgebung sanktioniert waren. Durch jenes, die organischen Wesen beherrschende Gottesgesetz sind je zwei verschiedene Gattungen כלאים gegenseitig, sind einander כלואים, gesperrt, geschlossen, vereinigen sich nicht, gatten sich nicht. Vielmehr wahrt jedes seine geschlechtlichen Kräfte nur למינו, seiner Gattung, und nur die Willkür des Menschen zwingt sie zu widernatürlicher, das heißt zu widergesetzlicher Vereinigung. Sich selbst überlassen, gehört noch heute jeder organische Keim so ausschließlich seiner Gattung an wie sein erster Urahn, über den und dessen Nachkommen einst der Schöpfer sein Gesetzeswort: למינו ausgesprochen. Es muss aber dieses Schauen des Weltgesetzgebers in dem organischen Leben der Natur dem göttlichen Worte eine Bedeutsamkeit ersten Ranges für unsern menschlichen und jüdischen Beruf haben; denn es hat den Hinblick auf Ihn mit unserm ganzen Leben verwebt. Nicht nur verbietet es uns wirkliche Störungen dieses Gesetzes, indem es uns in כלאי בהמה und הרכבת אילן das widernatürliche Gatten natürlich geschiedener Gattungen von Pflanzen und Tieren untersagt, sondern bei unserem ganzen Umgang mit der organischen Welt, beim Säen und Pflanzen, beim Gebrauch der Tiere zur Arbeit, beim Bekleiden mit dem Pflanzen- und Tierreich entnommenen Stoffen, bei der Nahrung, lehrt es uns in כלאי זרעים וכלאי כרם, in חרישה בשור וחמור, in שעטנו und בשר בחלב eine solche Ordnung beachten, die uns immer wieder und wieder das große Gattungsgesetz und seinen Gesetzgeber vor die Augen führt. Diese steten Erinnerungen halten in uns die Mahnung wach, in Gott auch den Gesetzgeber für unsere Gattung zu verehren, sein uns gegebenes Gesetz auch alle unsere Kräfte und Triebe beherrschen zu lassen und es in all unserm Tun und Lassen zur Verwirklichung zu bringen. Haben wir gleich Kräfte und Triebe und Entwicklungsphasen mit Tier und Pflanze gemein, werden geboren, nähren uns, wachsen, altern und sterben gleich Pflanze und Tier, so hat doch Gott auch uns zu einem besondern, und zwar höhern מין als Menschen geschaffen, und uns unter den Menschen zu einem besondern מין als Juden berufen, und dem Menschen und Juden das Gesetz seiner Lebensentfaltung geschrieben. Nicht erst mit dem Juden und für den Juden beginnt das Gottesgesetz. Schon als organische Wesen unterstehen wir dem Gottesgesetze, können unsere besondere, von ihm auch uns erteilte Bestimmung nur innerhalb der von Ihm uns gezogenen Schranken erreichen, können auch, wie alle Wesen, unsere höchste individuelle Selbständigkeit und Freiheit nur in der Umschränkung des göttlichen Gesetzes entfalten. Die ganze תורה ist nichts als das למינו für den jüdischen Menschen. Das Gesetz, das für alle unfreien Wesen sich in ihnen ausspricht und sie willenlos beherrscht, das ist für den Menschen und den jüdischen Menschen an diese ausgesprochen, damit sie es frei in sich aufnehmen, von ihm alle ihre Kräfte und Triebe, Kraft- und Willensäußerungen frei beherrschen lassen, und eben in dieser freien Unterordnung unter das Gottesgesetz ihr höheres מין, ihre höhere Gattungsbestimmung rein und voll zur Verwirllichung bringen. Wie Gott den Grashalm und die Zeder, die Kornähre und den Weinstock in seinem Weltenhaushalte braucht und jedem sein Gesetz erteilt, in dessen treuer Erfüllung jegliches froh seines Daseins lebt, unbekümmert darum, warum es Grashalm und nicht Zeder, warum es Ähre und nicht Weinstock, warum Weinstock und nicht Ähre, warum Zeder und nicht Grashalm geworden, Gott den Weltenplan überlassend, froh und glücklich seines Teils seinen Beitrag treu und voll zum Ganzen zu liefern —: so braucht Gott auch in seinem Menschenreiche Menschen und Juden, hat jedem seine Bestimmung und sein Gesetz erteilt, und der große Gotteszweck wird nur dann erreicht, wenn jeder, froh und munter, rein und wahr, treu und voll die Bestimmung löst und das Gesetz erfüllt, das Gott ihm erteilt, und in dieser Erfüllung den Beitrag zum Heile des Ganzen bringt, den Gott von ihm erwartet.

פרי , “fruit(s) of;” this is one of numerous words in classical Hebrew which always appear in the singular mode; others are: שמש, sun, טף, children, שכר, reward, wages, כר,cushion, בצק, dough, to mention just a few.

עץ פרי FRUIT TREE — that the taste of the tree be exactly the same as that of the fruit. It did not, however, do this, but (v. 13) “the earth brought forth a tree yielding fruit” and the tree itself was not a fruit; therefore when Adam was cursed on account of his sin, it (the earth) was also visited (because of its sin) and was cursed also (Genesis Rabbah 5:9).

אשר זרעו בו, the seed would be within the fruit, not within the trunk. This would enable man to plant this kind of tree as well as others, each of their respective species.

ויהי כן, it endured, in its original format, not becoming adulterated nor shedding any of its individuality. Had it absorbed parts of competing species it could not have procreated itself.

"That has seed in it:" [This] refers back to trees; that the trees should have everything they need for the preservation of their specie on the earth.

That makes a fruit, the seed of which is in it. Which means the pit, which is the seed that is located in the fruit. And also within in [and not just the tree] is the potential of the tree.

עץ פרי, the verb תדשא also includes the command to the earth to produce fruit-bearing trees. The meaning of the expression עושה פרי is that when this tree emerges from the bowels of the earth it is not to be masculine [like certain strains of palms, Ed.] but is to directly produce fruit, much as a woman produces children. The trunk does not need to be fertilised by a feminine counterpart. The tree therefore bears a name which includes its masculine and feminine components. Similarly, what the tree produces is known as פרי. As for the Torah sometimes speaking of פרי אדמתך, “the fruit of your soil,” (Deut. 28,4) when we would have expected פרי עציך, “the fruit of your trees,” this formulation is justified seeing that it is only the fruit which is edible and not the trunk, i.e. the tree itself. Therefore the word פרי appears in a construct form, belonging to אדמתך, i.e. the source which also brought forth the tree itself. We find a similar construction in Hoseah 8,7 צמח בלי יעשה קמח, “a plant yielding no flour. Perhaps the best known such construction is להוציא לחם מן הארץ, (Psalms 104,14) or, as we say in our daily benediction before eating bread: המוציא לחם מן הארץ, “Who brings forth bread from the earth.” Bread does not come forth from the earth but is baked by man; nonetheless its origin is in the stalks growing out of the earth.
It is possible, on the other hand, to understand in the term עץ not only the trunk, but the foliage, seeing the leaves and the peel also grow and act as protective covers, shields [שומרים in halachic parlance, Ed.] Even though these leaves do not serve as food for human beings, they do serve as food for the birds. For these various reasons the expression עץ פרי as opposed to פרי העץ can be justified, i.e. even the parts of the tree which are not, strictly speaking, its fruit, may be described as if they were. There is a popular saying quoted in Chulin 92,יבעון איתכליא רחמי על עליא דאלמלי עליא לא מתקיימין איתכליא, “let the grapes pray for the leaves for without the leaves the grapes would not exist.” [a parable comparing the scholars to the ignorant people, reminding the former that but for the latter there would be no point to their own existence. Ed.] As to the fact that the leaves are also part of the trees, the same applies to trees that do not bear fruit. If it were not so, the Torah would have made separate mention of that category of tree when reporting what had been created on the third day.
Consider the fact that David listed the sequence of what G’d had created during these 6 days in Psalm 104. When he referred to the birds in verse 12, mentioning that they sing in the foliage of the trees, he went on in verse 16 to mention the cedars of Lebanon as the place where some of these birds make their nests. These cedars are not fruit-bearing trees, but are referred to as trees which G’d planted. In other words, the non fruit-bearing trees are singled out by David as having been made by G’d for the benefit of the birds. (compare author’s commentary on that Psalm in detail) Moreover, each of those trees is also useful for man who makes all kinds of tools and furnishings out of these non fruit-bearing trees.

However, it [the earth] did not do this. Maharshal asked: Why did the earth disobey? The answer is: Hashem commanded it to bring forth fruit trees in a way similar to herbs, whose stalks and leaves are similar. Thus the earth understood that the fruit trees too should be this way, i.e., the wood should be edible like the fruit. But the earth reasoned as follows: Herbs have stalks and leaves that are naturally similar, yet the stalks are inedible without some preparation. However, the wood and fruit of trees are naturally dissimilar, and rightly so. Thus, even if they were to be made similar, the wood will need a lot of changing and preparation to become edible. Thus, the earth did not do this. This explains why in Hashem’s command, it says למינו once for herbs and trees together, but in the earth’s action it is written למינהו for each one separately. For when Hashem commanded the herbs and the trees to be the same, למינו applied equally to both. But when the earth disobeyed [and made them different], it is written למינהו twice.

Unter diesen, die Menschenkräfte und Triebe zu regeln und zu leiten bestimmten Gesetzen stehen aber die über עריות, über das geschlechtliche Leben, oben an. Von ihrer Beachtung ist ganz vorzüglich die Rein- und Edelerhaltung des spezifisch geistigen und sittlichen Menschencharakters in der Menschengattung, und des Juden in der jüdischen Menschenfamilie bedingt. Und je höher die Gattung steigt, um so umschriebener wird das geschlechtliche Leben, um so enger die Grenzen, innerhalb deren sich das Geschlecht fortpflanzen kann und soll. Auch בני נח haben עריות, aber שאר אחוה ונדה ist ihnen gestattet. Dem ׳שראל ist das geschlechtliche Leben schon auch durch diese איסורי כרת enger geheiligt, den כהנים durch איסורי לאו דכהונה, und dem כה"ג, in welchem die Blüte der jüdischen Individualität gipfeln soll, selbst durch כי אם בתולה ,חייבי עשה מעמיו יקח אשה, die Grenze noch enger gezogen. So erblüht das geistig und sittlich Höchste nur aus präzis umschränktem sittlichen Gattungsleben, und keusche Sittlichkeit ist der Boden, in dem allein die göttlich hohe Blüte der Menschengattung gedeiht.

אשר זרעו בו WHOSE SEED IS IN ITSELF — This refers to the kernels of each kind of fruit from which the tree grows when they are planted.

And it was so: That they were formed, like at the time when they are in all their varieties/beauty. And [only] afterward And the earth brought forth, etc.: The [herbs] were [now] completed, such that it would [now] be relevant to say also about them, "according to their species." And since also with the species that are not eaten, there is a seed, [the eventual emergence of their seed differentiated each sub-specie with them as well] (as is found in Bava Metzia 105a concerning weeds, once a seed falls, it falls.) For this reason [in this verse], it is also written with the herbs, "according to its species;" and a second sprouting forth [besides the implied sprouting forth of the previous verse].

למינו, each species should cleave to its own kind. The word למינה applies also to the different herbs just as to the trees; this is why it is mentioned at the end, i.e. to all the foregoing. The same is true in verse 12 when the Torah reports that earth indeed produced each category of plant so that it could preserve its respective species. Our sages both in Rosh Hashanah 11, as well as in Chulin 60 also display another approach to these verses. Rabbi Chanina bar Pappa explained Psalm 104,31 יהי כבוד ה' לעולם ישמח ה' במעשיו, “let the glory of the Lord endure forever, let Him derive joy from His creatures.” This verse was supposedly said by the angel in charge of running the universe on behalf of G’d. At the time when G’d commanded the trees to be careful not to lose their individuality but to preserve the peculiarities of their respective genes, the herbs said to themselves that “if G’d had been interested in different plants intermingling with one another, why would He have cautioned the trees against doing this? They reasoned further that if G’d said this to the trees which are very distinct from one another by nature, then surely He is interested in their (herbs) maintaining their own individuality, seeing that they are in so much greater danger of losing it through growing so closely to other species of herbs!” As a result, they were careful to emerge on the surface of the earth, each category according to its species. When the angel in charge of running the universe on G’d’s behalf saw this, he spontaneously broke out in the words יהי כבוד ה' וגו'.

It, too, was punished for its sin. [You might ask:] Rashi later comments as follows on the earth’s curse (3:17): “This is comparable to one who adopts evil ways and people curse the breasts at which he was suckled.” Does this not imply that the earth was not punished for its own sin, [but for Adam’s]? The answer is: Both sins caused the punishment. Perforce Chazal said there, “This is comparable to one who adopts evil ways...” because in that verse it says, “The soil will be cursed because of you [Adam],” which implies: it was not cursed for its own sin. (Re’m) [Furthermore,] if the earth was cursed for its sin alone, why was it not cursed immediately, but only when Adam sinned? And if it was cursed only because of Adam, the curse should be in what affects man alone, such as emitting flies and mosquitoes — not by changing the earth’s own nature, to grow thorns and thistles. (Nachalas Yaakov) How is the earth’s sin connected to Adam’s? It seems that the earth’s sin caused Adam to sin, as Adam ate from the esrog tree, whose wood and fruit have the same taste. This quality was unique, thus he desired to eat from it. But if the earth had not sinned, the wood and fruit of every tree would be this way, and man would not have desired the esrog tree, through which he sinned. Therefore, the earth was punished together with Adam. (Divrei Dovid)

Dieser innige Zusammenhang der reinen Fortdauer der Gattung mit dem unverbrüchlichen Gehorsam, den das Individuum den göttlichen Gattungsgesetzen zollt, dürfte in unserem Vers noch eine tiefe Andeutung finden. In den anordnenden Gottesworten ist das למינו-Gesetz für Gräser und Kräuter nicht ausgesprochen. Es heißt für diese nur: תדשא הארץ דשא עשב מזריע זרע. Gleichwohl lautet die Erfüllung: ותוצא הארץ דשא עשב מזריע זרע למינהו. Es war somit das Gattungsgesetz למינו als stillschweigende, selbstverständliche Voraussetzung schon in dem Geheiße: תדשא וגו׳ עשב מזריע זרע gegeben; die Forterhaltung der Gattung ist somit wesentlich durch die Reinhaltung der Geschlechter bedingt, und jede Nichtachtung der göttlichen Gattungsgesetze gräbt ein Grab für die Gattung. Geschlechtliche Ausschweifungen begraben Individuen und Völker, und die Beachtung der durch die איסורי ביאה für die Menschen und die jüdischen Menschen von Gott gezogenen Schranken des geschlechtlichen Lebens ist die Grundbedingung des geistigen und sittlichen Adels der Menschen- und Juden-Geschlechter. Liegt doch der Ernst dieser Gattungsgesetze in der Unfruchtbarkeit der Bastardtiere zu Tage, und wenn die von Tacitus und Plinius bewahrten Berichte der römischen Soldaten über die nicht genug anzustaunende Fülle und Vollkommenheit der Früchte in dem ihren Legionen zur Beute gefallenen Judäa die im jüdischen Schrifttum enthaltenen Überlieferungen in diesem Punkte auch dem schwierigsten Skeptiker bestätigen, so liegt doch hierin mindestens der Beweis,dass auch für die Boden- und Baumkultur die willkürliche, natur- d. h. gesetzwidrige Kreuzung der Gattungen nicht die Veredlung der Früchte bedingt, und die Tatsache, dass es kaum noch gelingt, einen kräftigen Fruchtbaum aus dem Samen zu erzielen, dürfte die Frage sehr nahe legen, ob die sogenannte Veredlung der Früchte nicht in der Tat eine Degenerierung der Baumgeschlechter bewirkt. Jenes in dem Geheiß מזריע זרע implizit gegebene U^-Gesetz dürfte dann auch der Sinn des von den Weisen den Kräutern in den Mund gelegten קל וחומר sein, und uns den Ausruf des Weltgenius, des שר העולם verstehen lehren, der, nach dem tiefen Spruch des ר׳ הנינא בר פפא, als die Kräuter zuerst ohne ausdrückliches Geheiß von dem כלמינו-Gesetz beherrscht hervorgetreten, die einstige Herrlichkeit Gottes auf Erden und die Gestaltung aller irdischen Dinge zum göttlichen Wohlgefallen über die Schöpfüng hin ausgerufen: ׳יהי כבוד ד לעולם ישמח ד׳ במעשיו! (Chulin 60a.). Es ist dies der Hinblick auf jene Zeit, in welcher die Menschen von jedem Grashalm gelernt haben werden, sich freudig dem Gottesgesetze unterzuordnen, in welcher sie zum Bewusstsein gekommen sein werden, dass die Beachtung des Sittengesetzes nicht Laune und nicht Luxus sei, dass es vielmehr also die wahre Existenz und die reine Blüte des Menschengeschlechts bedinge, wie dasselbe Gesetz das Fortdasein und die Blüte aller andern Wesen bedingt. Das wird die Zeit sein, wo das את חקתי תשמרו eine Wahrheit auf Erden wird, das die Zeit, wo ׳ישמח ד במעשין! — Diese Bedeutung des dritten Tages für die organische Reinheit des vege- tabilischen Menschenlebens, für die sittengesetzliche Reinheit des genießenden und geschlechtlichen Lebens, dürfte auch bei der ׳הזאה בג׳ וז für die Rückkehr aus der טומאה zur טהרה dem ׳יום ג seine Bedeutung vindizieren. Er ist für das vegetabilische Leben des Menschen, was der siebente für das animalische. Wie der siebente die Weihe des Geistes durch die Gotteserkenntnis ist und die Menschentat Gott unterordnet, so ist der dritte die Weihe des Leibes in den sittlichen Schranken des Gottesgesetzes. Es kann die Weihe des Geistes nicht erlangt werden ohne die Weihe des Leibes, so wenig, dass, an welchem Tage auch die erste הזאה geschieht, diese immer als am dritten geschehen betrachtet wird, und von da an erst vier Tage zurückgelegt werden müssen, damit die הזאה des siebenten geschehen könne.

אשר זרעו בו, which contained seed of its own kind as part of it. Both the herbs and the fruit contain their seed within themselves. The meaning is that they are equipped with the means to reproduce themselves, to perpetuate their existence on earth as a species. The herbs contain their seeds within pods or peels, the pods acting as protection against these seeds being destroyed. In the case of fruit-bearing trees, the seeds are contained within the fruit. Only the outer part of the actual fruit is eaten, the seeds being discarded. Even figs, which are eaten together with their seeds, can reproduce from the edible seeds within them. The interior of these little grainy particles we eat contain the basic seed needed for them to reproduce. This is the meaning of the words אשר זרעו בו, “whose seed is contained within it.”

These are the kernels... Rashi is answering the question: Why is it written אשר זרעו בו concerning the trees, but מזריע זרע concerning the herbs? Thus Rashi explains, “These are the kernels...” meaning that new trees are grown mainly through grafting or planting a branch from another tree, [although the kernels, too, may be planted]. Thus it says here אשר זרעו בו, [omitting מזריע זרע], since the fruit’s kernels are not its [primary] means of planting. But herbs are planted only by their seeds, thus it says מזריע concerning them. (Devek Tov)

Bedeutsam steht auch hier bei der Anordnung des למינו für die Bäume nicht beim זרע, sondern bei der Frucht: עץ פרי עושה פרי למינו אשר זרעו בו. Es hat nämlich der Baum die doppelte Beziehung, als Fruchtbaum für den Menschen und durch den von der Frucht geborgenen Samen für die Gattung, und eben um Früchte nach seiner Willkür zu erzielen, setzt der Mensch die Rücksicht auf die Gattung außer Augen. Darum warnt dies Gesetz: wenn der Fruchtbaum auch deinem Genusse dient, vergiss nicht, dass er die Frucht auch für seine Gattung schafft, dass die Saat für die Gattung in der Frucht liegt, und lasse dich die Lüsternheit nach der Frucht nicht zu einer Degenerierung des Baumes für seine Gattung verleiten.

על הארץ. What is meant is that when such seed falls onto the earth it will develop into a plant of the same kind as the one it had fallen from. Compare the Jerusalem Targum on this translation.

Es heißt ferner: אשר זרעו בו על הארץ, Fruchtbaum, der Frucht für seine Gattung schafft, in welcher sein (oder ihr, der Gattung) Same ist über der Erde. Der erste Baum war Erzeugnis der Erde, die Keime der künftigen Bäume sind der Erde entnommen, werden über der Erde gezeitigt, und fortan muß die Erde selbst erst den Keim empfangen, um ihn in ihrem Schoß zu entwickeln und zu spenden. So war das Wasser zuerst über die Erde verbreitet, ward dann über die Erde gehoben, um aus der Höhe wieder der Erde zu werden. So wird auch das zuerst über die ganze Erde verbreitete Licht der Erde genommen und an Lichtträger in der Höhe gebunden, von denen es erst die Erde wieder zu empfangen hat. So auch der Samen und die Erde. Dieses gegenseitige Empfangen und Spenden ist der Typus, zu welchem das Schöpfungswerk die ganze Erdschöpfung leitet. Alles Scheiden und Auseinanderlegen erzeugt jenen Wechsel und Austausch, der das ganze Erdenleben ausmacht. Eins ist auf das Andere angewiesen, nicht nur zu empfangen, sondern auch zu spenden. Der Baum bedarf der Erde, aber auch die Erde des Baumes. Alles empfängt um zu spenden, und alles Gespendete kehrt, vervielfältigt, veredelt, zu neuer Segensspende zu ihm wieder.

ויהי כן, it came forth exactly as G’d had directed.

אונקלוס übersetzt למינהו immer: לזנוהי für seine Arten, also wie למיניו im Plural und diese Lesart mit ו (nicht mit י, das Singular wäre,) ist durchaus korrekt. Siehe ס׳ יאר. Diese Auffassung der Pronominalform הו ist auffallend.

ותוצא הארץ וגו AND THE EARTH BROUGHT FORTH etc. — Although the expression למינהו according to its kind, was not used when the various kinds of herbage were bidden to come forth, they heard that the trees were so commanded and they applied to themselves the argument à fortiore (ק"ו), as it is explained in an Aggadic passage in (Chullin 60a).

And the earth brought forth, etc.: Also in this verse, the author of the cantillation marks distanced the word "lemineihu" (of its species) from the words, "that has seed in it," and 'moved' it above; which is [as if] to say "And the earth brought forth trees of its species, and it makes fruit and its seed is also in it." And so [too] did he distance "of its species" from "that bears seed" and 'moved' it to [refer to] "grass" and to "herbs."

AND G-D SAW THAT IT WAS GOOD. This affirms the existence of the various kinds forever.
There was no special day assigned for this command for vegetation alone, since it is not a unique work. The earth, whether it brings forth anything or is salt land, is one.

Mazria zera lemineihu (that gives off seed according to its species): forms the acronym, mazal ('constellation'); as there is no grass that does not have a 'constellation' above [governing] it.

And the earth brought forth, etc.: Since Scripture stated "and it was so," the whole [rest of] this verse was not needed, but rather the reason [for it] is to make us understand two novel things, one with the grasses and one with trees. The one with the grasses is that they made an a fortiori argument (kal vechomer) and came out according to their specie. And we need to know for what reason the verse needed to inform us that they didn't come out mixed up. And maybe it comes to inform us that we should not graft grasses one onto another, as Ravina asks in Tractate Chullin 60b, and these are their words, "If he grafts grasses one onto another, according to Rabbi Chaninah ben Papa, what is [the law]? Since it is not written about them, [the Divine decree of] 'according to their species' etc. or maybe since God agreed with them, it is similar to it being written, 'according to their species?' It stands [and is not resolved]" And Rashi explains (s.v. to Rabbi Chaninah) and these are his words, "who said that, from their own volition did they come out according to their species, and they weren't commanded about it." It is implied from his words, that the Talmud's [default] position is that it is likely that they were [also] commanded about this; and even if it is not mentioned explicitly adjacent to the grasses, when the verse states, "to its specie" at the end, it refers back to the trees and the grasses. And behold, according to the words of Rabbi Chaninah bar Papa, that God did not say, "according to their species" except to the trees, and [that] the grasses made an a fortiori argument, the verse, when it goes back to say "and the earth brought forth," comes to let us hear that the grasses made an a fortiori argument. And according to the Talmud's [default] position - if it weren't for the words of Rabbi Chaninah bar Papa - that its stating, "according to its specie" [in the previous verse] refers back also to the grasses, it appears that it comes to let us hear that the grasses understood the words of the verse correctly - [meaning] that what it stated, "according to its specie" [in the previous verse] is stated also about the grasses; and this was not understood to us from the first verse [before this one]. And even if it stated in the first verse "and it was so," nonetheless, it is not clear if its stating "according to its specie" refers back to everything mentioned in the verse. And the second verse comes and determines that its stating "according to its specie" refers back to everything mentioned in the verse. And from here you learn that in every place where God speaks in the order of the words that are spoken in this matter, that the understanding of his words is like that which the grasses did.

ותוצא הארץ, had the Torah written [in verbatim response to G’d’s directive]ותדשא הארץ , I would not have known that it was only one, as we explained on verse 11. The Torah wanted to make sure that we did not get the impression that the earth suddenly proliferated with a carpet of herbs. The remarkable thing was that although the earth produced only a single herb, ויהי כן, it endured, i.e. survived until it had many others added after the sun had become strong on the fourth day.
Alternatively, the meaning of this formulation is that from this moment on the earth always produced all these kinds of plants in their unadulterated form, each true to its species. There never was an occasion when nature suddenly produced a tree combining the properties of two different species. This only happened when man deliberately introduced an additional species through grafting it onto a tree. This is the reason why G’d commanded man not to crossbreed plants or animals. Both Adam and Noach were commanded this as our sages (Sanhedrin 60) state in conjunction with the verseאת חקותי תשמרו בהמתך לא ים, שדך לא תזרע כלאים, “do not crossbreed animals, nor seed your field with a mixture of more than one seed (trees).” (Leviticus 19,19). This referred to statutes G’d had already promulgated prior to the revelation at Mount Sinai. Concerning the mixing of seeds of herbs, no such prohibition exists for gentiles. Concerning the uprooting of such hybrids gentiles are not commanded to do this, and even Israelites are only obliged to do this in the Land of Israel. The entire subject revolves around deliberately upsetting the way in which G’d created His universe.[in the Sefer Hachinuch the applicability of part of this legislation to gentiles is described as מפי הקבלה, “based on tradition.” Ed.]
This is also why a scholar questioned what the halachah is according to Rabbi Chanina bar Pappa who had quoted the herbs arriving at the conclusion that they must maintain the purity of their species although the Torah had not written anything about למינו in connection with the herbs. The scholar wanted to know what the situation would be if someone had deliberately crossbred two species of herbs. According to the opinion of Ravina one could not hold such a person culpable for such an innovation. Alternatively, the question it that seeing that the herbs had voluntarily taken it upon themselves to maintain the same standards as did the trees and plants which carried their seed in them, would anyone violating that standard be held responsible for violating a law of nature which G’d had approved even though it was instigated by nature itself? The question was left open.

And trees that make fruit: Since there are trees that, even though they exist from year to year, nonetheless the [leaves of the] tree do not exist in the winter; and the root in the ground is only [acting upon] the trunk. And the beauty/variety of these species is like with the fruit of the ground, [in that] the leaves wither with the completion of the fruit. For this reason, [the verse] repeats the sprouting forth [with the trees also]. And it is worth knowing that [the phrase,] "according to its specie," includes many more sub-species than [the phrase,] "according to its species," as I have written in the Book of Leviticus 11:12, see there.

ועץ עושה פרי, and fruit-bearing trees.” The earth violated the Creator’s commandment as it had been commanded to produce also edible trunks. It was afraid that if its trunk would taste as good as its fruit, both man and beast would eat both trunk and fruit and the species would die out.

Though למינהו was not said... they applied a קל וחומר. [Their קל וחומר was:] Trees are large, with many large branches, and cannot stand close together. And even if they were to intermingle, their species are distinguishable from one another. Nevertheless, they must come forth each according to their kind. All the more should we herbs come forth each according to our kind. For we are small; and if we were to intermingle we would be indistinguishable from one another!

And the earth brought forth grass, etc. according to its species: In Tractate Chullin 60a, it interprets midrashically, "that the grasses raised an a fortiori argument (kal ve'chomer) about themselves, etc., [and] the minister of the world opened and said, 'may the honor of God be forever.'" And it is difficult according to the opinion that holds that Chanoch is [the same as] Metatron and that Metatron is [the same as] the minister of the world, since behold, at that time, Chanoch had not yet been created. And some explain, that there were [actually] two ministers of the world [and that here it is the other one, not Chanoch]. And we can also answer that [the understanding that the minister of the world reacted to the grasses here] is not like the opinion that holds that Chanoch is Metatron. And nonetheless, even according to [that opinion,] we can say, that it is true that [Chanoch] was not created, but his soul or 'constellation' was nonetheless created, [and] it said [what it did] about this verse; as we find (Avodah Zarah 5a) concerning 'the Book of the Generations (descendants) of man,' that we interpret midrashically, that [the mention of such a book in Genesis 5:1] teaches that the Holy One, blessed be He, showed [Adam] each generation and its wise men - even though those generations were not [yet] created, nonetheless, He showed him their souls and their 'constellations.'

ועץ עושה פרי, “and fruit bearing trees.” If you were to argue that there are many trees that do not bear fruit, the answer is that what the Torah really meant was that the fruit that the trees mentioned, were to be fruit matching its species, i.e. למינהו. Seeing that this definition would not apply to non fruit bearing trees, it is clear that the Torah did not mean that aj] trees were to be of the fruitbearing kind.

וירא אלוקים כי טוב, even though there are herbs which generate heat, they too are included in what is described here as “good,” seeing that they have therapeutic value and by being applied as bandages to injuries serve to cure such injuries.

And the verse let us know that in the actions of the tree, the earth did not fulfill the proclamation of the Creator, since He said to it, "fruit-tree;" that the taste of the tree itself should have a taste like the taste of the fruit, and it brought out a "tree that makes fruit," and the tree was not like [the fruit].

כי טוב, “that it was good.” The reason why this word “good” appears twice in the report of G-d’s creative activity on the third “day,” is that on that day the garden in Eden was created (see pessikta zutrata 593)

And about this I [wonder], how can the earth rebel against the 'Rider of the earth?' And especially since it is has no evil instinct; as the Sages (Berakhot 61a) did not prove that it has an evil instinct, but rather only animals [are shown to an evil instinct], since they kick, etc. and we have explained this in its place (in the book, Chafets Hashem): from the angle that [an animal] requires the impetus of the impulse to mate, the Holy One, blessed be He, made for it an impulse that heats [it up]; but [regarding] the earth, we have not found that it has an evil impulse to incite it to rebel [and] transgress against the mouth of God.

Also to be investigated is that we do not find mentioned in the creation, that God said that the earth should bring forth fruitless trees for the use of their wood; and we see that this type of tree has grown [to the point that] there is no end to them in the world and they have outnumbered the fruit trees. To this, it is possible to say that before the curse of the earth - which God cursed - all the trees produced fruit; but after God cursed the earth, its strength was reduced, and not all of the trees would produce fruit, but rather 'thorns and brambles.'

In fact, the explanation of [these] things is that the earth was exacting about the wisdom of God with which He founded it, as it is written (Proverbs 3:19), "with wisdom did He found the earth." It was exact about the proclamation of God to it, that it should bring forth "a fruit tree, that makes fruit," [since] it can [be understood] in two different ways: the first is that the taste of the tree be like the taste of the fruit, hence the intention would be that the tree should be fruit and also make fruit. But from its stating, "that makes fruit," [the earth] explained it in a different way; that the intention would be in the following manner; 'the fruit tree' would be one thing and 'that makes fruit' would be another thing, the explanation [of which is] a tree that makes fruit that are different than the [tree] and they are two separate [things]; and the reason it did not state, "and that makes fruit" with a [conjunctive letter] vav, is so as not be understood that the tree itself be a fruit, as well as making fruit. There are also two ways of understanding fruit tree: the first is that the tree itself is a fruit; and the second is that it is fitting to make fruit but does not [actually] make fruit. And due to its great alacrity, the ground attempted to be wise and put out three [different] types [of tree] that can be understood from the words of God: the first are trees that make fruit and the taste of its tree is not like the taste of its fruit; the second are [trees] that make fruit and the taste of its tree is like the taste of its fruit, and that is the tree of knowledge of good and evil, about which they, of blessed memory, said (Bereishit Rabbah 15:7) that the taste of its tree was like the taste of its fruit; and the third is a tree that is similar to a fruit tree, and these are the fruitless trees. And behold, [the earth] responded with alacrity to do everything that [could be] understood [from the words of the verse]. And that is [why] the verse states, "And the earth brought forth grasses, etc. and a tree that makes fruit;" it was exact to state "and a tree" with the addition of a [conjunctive letter] vav for no [apparent] reason, which is how the adjacent verse [about the] words of God is expressed [without the vav] and did not [find a] need to state, "and a tree" with the addition of a vav. The verse intended to say that besides the other trees that it brought forth, it also brought forth another tree that makes fruit, and [with this] it included the fruit-tree, as they, of blessed memory said, that the taste of the tree of knowledge was like the taste of its fruit. And it is possible that it also included trees that do not make fruit that exist in the world, if we will say that they [existed] before the curse of the ground. And I will explain in its place, with the help of Heaven, the reason that God cursed the ground, according to the opinion that it was because it deviated [from His command].

יהי מארת BE THERE LUMINARIES — They had been created on the first day, but on the fourth He commanded them to be suspended in the firmament (Chagigah 12a). Indeed, all the productions of heaven and earth were created on the first day, but each of them was put in its place on that day when it was so commanded. In reference to this it is written את השמים (v. 1) In the beginning God created that which was את with the heavens etc., in order to include all the productions of heaven, ואת הארץ to include all its (the earth’s) productions (Genesis Rabbah 12:4).

יהי מארות, “let there be luminaries;” it is common for the Torah to apply a singular mode to nouns described in the plural, such as in Numbers 9,6 ויהי אנשים אשר היו טמאים, “there was (singular) men who were ritually impure, etc." The meaning of our verse here is: “let a certain process occur as a result of which luminaries will materialise in the sky of the heavens.”

יהי מאורות ברקיע השמים, the planets created on the second day should now begin to function by providing light. Their influence should be concentrated on the “lower” universe, as it is visible to us with our senses. Everything mentioned in this paragraph refers to sensations perceived by the creatures on earth. By traversing pure waters on the way to earth, the light refracted by these luminaries is increased manifold.

"Let there be (yehi) luminaries:" When the [verb], being, is before the noun, it does not always adhere to the gender and number [of the noun]; as it is like an anonymous (impersonale) verb. It is like in French, il y aura, il y a; and as in (Numbers 9:6) "And there was (vayehi) people," and (Deuteronomy 22:23) "If there is (yehieh which is masculine) a virgin maiden."

LET THERE BE LIGHTS. Now the light was created on the first day, illuminating the elements, but when on the second day the firmament was made, it intercepted the light and prevented it from illuminating the lower elements. Thus, when the earth was created on the third day there was darkness on it and not light. And now on the fourth day the Holy One, blessed be He, desired that there be in the firmament luminaries, the light of which would reach the earth. This is the meaning of the words, in the firmament of the heaven to give light upon the earth,¹⁴⁴Verse 17. for there already was light above the firmament which did not illuminate the earth.
The meaning of the words, Let there be lights, is as follows: He decreed on the first day that from the substance of the heavens there should come forth a light for the period of the day, and now He decreed that it become corporeal and that a luminous body come forth from it which would give light during the day with a great illumination, and that another body of lesser light [should come into existence] to illumine at night, and He suspended both in the firmament of the heavens in order that they illumine below as well.
It is possible that just as He endowed the earth with the power of growth in certain places thereof, so He placed in the firmament certain areas that are prepared and ready to receive the light, and these bodies which receive the light reflect it, just as window-panes and onyx stones. This is why He called them me’oroth and not orim. [Orim would imply that they have their own light; me’oroth on the other hand implies that they reflect the light which they receive], even though they are called orim, in the Psalm.¹⁴⁵Psalms 136:7. To Him that made great ‘orim’ (lights).

"Let there be luminaries in the firmament of the heavens:" Luminaries (meorot) is written in [its] incomplete spelling [meaning that it lacks the letter vav]. Rashi explains that [hence] this [can be read also] as the word, curses (ma'arot), etc. I say that the following is the reason a word that indicates curse is mentioned specifically with the luminaries: since the luminaries are the cause of time and all things that come under time involve pain. As the Rabbis, of blessed memory, said (Megillah 10b), "Every place where it is stated, 'and it was' is nothing but a place of pain" and [the Talmud] concludes that it is only in a place where it is stated "and it was in the days of" that it is an expression of pain; and the reason for this matter is because any thing that is dependent on days - meaning, on time - involves pain, but all of the higher existences that are above time, and time does not rule over them, they do not involve any pain. Therefore, it is stated, "Let there be luminaries," in [its] incomplete spelling, because all things that are under the sun involve curses and pain, since time wears everything out. And that which variants of the word, luminary (me'ohr), appear in this section five time and, so [too] in the first section, five variants of the word, light (ohr), agrees with the words of the midrash (Bereshit Rabbah 2:5), which says, "'And the Lord said, "let there be light,"' these are the actions of the righteous, etc.," and wants to explain the five times [that] light [is mentioned] corresponds to the five books of the Torah, [the study and practice of] which are the actions of the righteous.

Luminaries (meorot): is [written in its] incomplete spelling [meaning that it lacks the letter vav], since only the sun was created to give light. And the moon was only created so that [people] would not worship the sun, [which might have been the case] had it been alone.

And God said, "let there be luminaries:" The reason for it saying, "let there be," in the singular form, about two [luminaries] is to hint with this that [only] one of them would shine during the day, and for this reason it did not use the plural form. And through God speaking in this way, it allowed for the thing that happened to result in the moon getting reduced - as they, of blessed memory, stated (Chullin 60b) - since if God had said at the beginning of His words, "let [them] be," the matter would have stood like that [with their size being equal] perforce, because the word of Our God stands forever.

ויאמר אלוקים יהי מארות ברקיע השמים, we do not find many occasions when the verb היה occurs within strictly defined grammatical parameters in accordance with the rules applying to differentiating between singular and plural, or the rules applying to distinguishing between masculine and feminine subjects. As a result, the Torah here writes יהי in the singular mode, although G’d gave a directive involving a whole multitude of new phenomena that were to appear in the sky. Compare also Deut 22,23 כי יהיה נערה בתולה, where the Torah employs the masculine pronoun when referring to a young girl, still a virgin.
These luminaries were created during the first “day” together with the planets (fixed stars) as we explained on verse 3; however, their light was not transmitted to earth seeing there had not been an atmosphere at yet. [our astronauts only discovered that there is utter darkness beyond the stratosphere when they took the first space flight beyond these regions. Ed.] Besides, the earth was not yet sufficiently dry. Once it had dried sufficiently, in accordance with G’d’s will, it commenced complying with G’d’s directive on the morning of the third “day” to produce herbs, etc. By the fourth “day” it had become much stronger, firmer, so that when G’d gave a directive to the luminaries, these were able to respond in accordance with G’d’s directive. As a result the plants produced by the earth would contain seeds, the trees would bear fruit, etc. This is the meaning of the statement by our sages in Rosh Hashanah 11 that the entire work of creation was created in their full potential, fully mature, i.e. on the fourth day the vegetation, including herbs and trees had attained its full growth. All the creatures created subsequently also were created in their full size, maturity, as appropriate to each separate species. When the Talmud there adds the words בדעתן בצביונן נבראו, this means that the creatures equipped with intelligence possessed it from the moment they were created, whereas those not meant to possess intelligence would not develop it at a later stage either. Man was able to recognise the nature and essence of each creature as well as its function in the universe. This is what Solomon had in mind when he said in Kohelet 3,11 את הכל עשה יפה בעתו, “He brought everything to pass precisely at its time.”
The reason the herbs, etc. attained their ultimate size, etc. on the fourth “day,” was because they required the input of the celestial bodies for this, something that had not been present on the third “day.” This is what the sages (Chagigah 12) referred to when they said הן הן המאורות שנבראו ביום ראשון אלא שלא תלאן עד יום רביעי, “these (the ones mentioned on the fourth ‘day’) are the ones which had been created on the first ‘day,’ but He had not placed them in orbit until the fourth ‘day.’” The word תלה means to hang something from the top down. ברקיע השמים, the atmosphere; this is also the meaning of the word when we read על פני רקיע השמים. (verse 20) This region is called רקיע, because, as we explained on verse 8, it is something stretched taut over a large expanse of space. G’d attached it to the heaven, i.e. to the various planets, seeing that it is secondary in importance to them, receiving its light from them.

To separate: According to their movement, a separation was made between the day and the night. And there is also the dawn and the dusk, which are what separates the two ends [of the day.] And this is [what is meant by] 'between, and between.' (And see the adjacent verse, Genesis 1:17.)

יהי מאורות, “let there be luminaries;” according to Rashi these luminaries had already been created on the first day but were not made operative, i.e. placed in their respective orbits in the sky until the fourth day. Nachmanides explains that the light which had been created on the first day illuminated the basic universe still in a state of chaos, and on the second day G’d prevented this light from illuminating the earth’s foundation (shining only in the sky, the רקיע), whereas once the dry land, יבשה came into existence on the third day, there was darkness on the face of the earth, until, on the fourth day, G’d created sun and moon, etc This is why the Torah bothered to tell us that these luminaries were intended to provide light in our part of the universe. The word ברקיע indicates that until that time this light had functioned only above the sky. Now it was available also for creatures whose habitat was below the sky. The phrasing יהי אורות, which suggests there had not been any such luminaries prior to that day, means only that G’d had decreed already on the first day that the raw material functioning as light in the heavens should henceforth also be the one giving illumination on earth. Now, on the fourth day, the time had come to translate that potential into practice, the larger luminary to shine by day and the smaller one by night.

Were created from the first day. Rashi is answering the question: It should have said first, “Let there be luminaries,” marking their creation. And then, “And the luminaries shall be in the canopy,” marking their suspension in the canopy. [Thus Rashi explains, “They were created from the first day.”]

(14-19) V. 14 — 19. מאור ,אור ,מארת. Bis dahin war אור, der Lichtstrom, über die ganze Erde verbreitet und ׳ויבדל א, und Gott mit seiner Allmacht schied Licht und Finsternis. Nachdem das Licht bei Erzeugung der Pflanzen, dieser eigentlichsten Lichtkinder, mitgewirkt, soll das Licht an Lichtträger gebunden werden, und die Erde fortan ihr Licht durch diese Lichtträger vom Himmelsgewölbe herab erhalten. מאור wie משכן ,מזבח ,מנורה usw. מארת doppelt חסר. Der mangelhaft geschriebene plur. fem. oder mit dem Prädikat im Singular, wie הכמות בנתה, lässt überall die geteilte Vielheit in den Hintergrund treten und stellt vielmehr den abstrakten einheitlichen Begriff dar, der sich an vielen Objekten offenbart, in vielen Objekten in die Erscheinung tritt. So heißt es bei den חטאות פנימיות ונתן וגו׳ על קרנות מזבח הקטרת קרנות מלא, und dort ist מתנה אחת מהן מעכבת. Dagegen bei den ונתן על קרנת מזבח העולה: חטאות חצוניות קרנת חסר, und dort bezeichnet es nur die Höhenwinkel des מזבח im allgemeinen, und ואם נתן מתנה א׳ כפר. Hier ist die Einheit doppelt hervorgehoben, die Pluralform ist gekürzt und das Verbum יהי steht im Singular. Es ist damit die harmonische Einheit der zahllosen lichttragenden Gestirne gezeichnet, sie allesamt in ihrer unermess- lichen Vielheit bilden doch ein einheitliches System. Indem auch אור, das Licht selbst, hier חסר, nicht voll ausgedrückt ist, מארת, so erkannten die Weisen darin zugleich den Ausdruck, dass das Licht, wie es uns jetzt in seiner Gebundenheit an die Lichtträger erscheint, nicht in der ursprünglichen Fülle und Reinheit, sondern in jener geminderten Kraft uns zustrahlt, die unserem zeitlichen, noch unvollkommenen Zustande entspricht; vgl.oben zu וירא א׳ את האור כי טוב. Dieser unvollkommene Zustand bekundet sich wohl durch nichts mehr, als durch die Sterblichkeit junger Kinder, deren frühzeitiger Tod nur in der physischen und sittlichen Mangelhaftigkeit der Eltern wurzeln kann, und begreift sich somit das Fasten der אנשי מעמד am vierten Wochentage על התינוקות שלא יעלה עליהם אסכרה. In dem folgenden Verse והיו למאורת, in welchem ihre Bestimmung, der Erde ihr zeitliches Licht zu spenden, ausgesprochen wird, ist der Stamm אור voll; denn diese ihre Bestimmung wird allerdings vollständig gelöst. Die Bezeichnung מאור für die Gestirne gibt übrigens die Tatsache, dass diese nicht Quelle, sondern Träger des Lichtes sind. Ganz besonders wird aber wiederholt, dass sie nur ברקיע שמים, an dem Erdhimmel zu Lichtträgern bestimmt sind. Was sie an sich sind und welche Bestimmung sie sonst noch haben, das liegt jenseits der Betrachtung, welche aufzuklären diese Schöpfungsgeschichte bestimmt ist. Sie spricht nur von deren Einfluss und Bestimmung für die physische und sittliche irdische Welt. Sie spricht daher vorzugsweise nur von Sonne und Mond, deren Wirksamkeit für die Erde augenfällig ist, und fügt die Sterne, ואת הככבים, deren Bedeutung für die Erde weniger erkennbar ist, nur ergänzend bei. Ist doch die Tendenz des Ganzen nur, uns zu sagen, dass Gott die großen Himmelslichter, durch deren Lichtspende das ganze physische und sittliche Erdleben geregelt wird, und auch die Sterne geschaffen, und Er ihnen ihre Bahnen und ihr Wirken an dem Himmel der Erde angewiesen. Diese Bestimmung wird ausgesprochen: Es soll ein System von Lichtträgern sein an dem Gewölbe des Himmels, zu unterscheiden zwischen Tag und Nacht. Diese große, das ganze Erdenleben regelnde Ordnung steht im Vordergrunde. Sekundär heißt es ferner: sie seien auch zu אותות und מועדים, zu ימים und אותות .שנים Merkzeichen, מועדים Zeitbestimmungen (rad. ועד), dürften die Orientierung in Raum und Zeit auf Erden bedeuten, die durch den bestimmten Ort und den regelmäßigen, periodischen Lauf der Gestirne vermittelt wird. Das Gestirn wird durch seinen Standpunkt am Himmel das Merkzeichen zur räumlichen Orientierung und Messung auf Erden. Es wird durch seinen periodischen Verlauf das Mittel zur irdisch genauesten Bestimmung der Zeit. Beides setzt die genaueste Fixierung des Standpunktes und die regelmäßigste Bestimmung der Bahnen und des Laufes der Himmelskörper voraus, und es wird uns gesagt, dass Gott ihnen die Regelmäßigkeit in Ort und Zeit erteilt und angewiesen. Diese Zeitbestimmung wird noch erweitert durch: ולימים ושנים. Durch den regelmäßigen Gang der Gestirne ist die ganze irdische Zeit in מועדים, auch der Tag in wechselnde Stunden und Minuten geteilt. Allein auch die Tage sind einander nicht gleich, und bilden durch den Stand der Erde zu Mond und Sonne kleinere und größere Kreise, es entstehen ימים und שנים, kleinere Tageskreise: Monate, und größere: Jahre oder ימים, Tageskreise: Jahr, und שנים, Jahreskreise: Cykel (Zyklen).

יהי מאורות, “let there be luminaries;” it is the style of the Holy Scriptures to refer even to phenomena that exist in multiples as if they existed as individuals, by using the singular mode [יהי instead of יהיו, Ed.] Examples are: ויהי אנשים אשר היו טמאים “there were men who were ritually unclean,” [where we would have expected the Torah to have written: ויהיו אנשים.] (Numbers 9,6) We should therefore understand the word יהי as referring to a creative act about to occur, and what follows as referring to the details, i.e. the answer to the question: “what was there to develop?” The answer is: “luminaries.” The term מאורות, reminds the reader that these luminaries were derivatives of the אור, light, created already on the first day. These derivatives were now divided into two separate light giving bodies, one larger than the other. They were named “sun,” and” moon,” respectively. As to the Torah adding: ואת הכוכבים, “and the stars,” this applies only to the execution of G-d’s directive, not to the directive itself. It is to teach us that these “stars” came into existence without a specific directive from the Creator, but as a result of fragments, sparks, resulting when G-d split the original luminary into sun and moon respectively.

יהי מארת The word is written without the ו after the א (so that it may be read מארת, cursed), because it is a cursed day when children are liable to suffer from croup. In reference to this we read (in Taanit 27b): On the fourth day of the week they used to fast to avert croup from the children (Yerushalmi Taanit 4:3).

ברקיע השמים, in the firmament which spans the heavens.

"Luminaries:" The stars - all the ones that are visible to our eyes - are included in this name, since they all shine upon us, if [dimly], if [brightly].

And they will be for signs: We explained, in the Book of Exodus 7:9 and in several places, that its meaning is that it [allows one to] time a natural [process]. And this is impossible without luminaries.

להבדיל בין היום ובין הלילה, to create a separation between the day and the night. Up until this point there was either complete light (day) or complete darkness (night). From now on there would be some light at night. The large luminary, the sun, would provide its light for the day, whereas the smaller luminary, the moon, would provide some light at night. We know from Deut. 33,14 that the influence of the moon on certain crops is beneficial, i.e. that light provided during the night promotes the growth of crops sensitive to such light.

Was stored away... Rashi is answering the question: It is already written (v. 4): “Elohim divided the light from the darkness.”

It also appears, in its making a point of stating, "to separate between the day and between the night," [to be saying that] if the luminaries were equal and one of them serves during the day and one serves during the night, in what way could night be distinguishable from day, since night 'shines like the day?'

TO DIVIDE THE DAY FROM THE NIGHT. Rashi wrote: “This took place after the primeval light was concealed for the righteous, but during the six¹⁴⁶In our text of Rashi: “seven.” See my note to Berliner’s edition of Rashi (p. 436) that both texts can be explained as correct. days of creation the [primeval] light and darkness functioned, one by day and one by night.”¹⁴⁷In our text of Rashi: “functioned together both by day and by night.” However, during the seven days of creation it was the primeval light that functioned, its concealment taking place on the eve following the Sabbath (so clearly explained in Maharal’s commentary on Rashi — Gur Aryeh).
Now I do not see that this is the opinion of our Rabbis who mention concealment in connection with the primeval light. In their opinion, rather, the primeval light functioned for three days, and on the fourth an emanation took place from which was formed these two luminaries, just as the Rabbis have said,¹⁴⁸Bereshith Rabbah 17:7. “The sphere of the sun is an offshoot of the upper light.” For since this world was not deserving of being served by this primeval light without an intermediary, He concealed it for the righteous in the World to Come, and He made use of this offshoot of the upper light from the fourth day on. Thus the Rabbis said in Bereshith Rabbah:¹⁴⁹3:6. “It was taught: The light which was created during the six days of creation could not give light at daytime because it would then dim the sphere of the sun; at night it could not give light, since it was created to light only at daytime. So where is it? It was concealed. And where is it? It is prepared for the righteous in the hereafter, as it is said, And the light of the moon shall be as the light of the sun, and as the light of the seven days.¹⁵⁰Isaiah 30:26. ‘Seven?’ I wonder! Were they not three?¹⁵¹For since the present light was created on the fourth day, the primeval light functioned only for the first three days during Creation. It is like a man who says thus: ‘I am keeping this for the seven days of my wedding feast.’” That is to say, it is common parlance that one say: “I am keeping and guarding this meat for the seven days of my wedding festivity.” It is not that this would suffice him for all seven days, only that he will use it during that time. In the same way the Rabbis explained the expression seven days, meaning as the light which functioned during some of those days.
There in Bereshith Rabbah the Rabbis also said:¹⁵²3:7. “And He separated the light.¹⁵³Verse 4. Rabbi Yehudah the son of Rabbi Simon said, ‘He separated it for Himself.’¹⁵⁴Just as the verse says, And the light dwelleth with Him. (Daniel 2:22). And the Rabbis say, ‘He separated it for the righteous in the hereafter.’” Now if you could know the intent of the Rabbis in their saying in the Blessing of the Moon,¹⁵⁵Sanhedrin 42a. “A crown of glory to those borne by Him from the birth,” you would know the secret of the primeval light, the conserving thereof, and the matter of separation mentioned [in the words of Rabbi Yehudah the son of Rabbi Simon] — i.e., “He separated it for Himself” — as well as the secret of “the two kings making use of one crown,”¹⁵⁶Chullin 60 b, and mentioned in Rashi here, Verse 16: “The sun and the moon were created of equal size. When the moon complained, ‘It is impossible for two kings to make use of one crown,’ G-d said to it, ‘Go and diminish thyself.’” as will indeed be the case at the end when the light of the moon shall be as the light of the sun after the light of the sun shall be sevenfold.¹⁵⁰Isaiah 30:26.

Wir dürfen uns jedoch nicht verhehlen, dass אות und מועד sonst in תנ"ך nicht in diesem allgemeinen astronomischen Sinne vorkommt, vielmehr bewegt sich die Bedeutung von אותות und מועדים fast ausschließlich im Gebiete des intellektuellen und sittlichen Menschenlebens. אותות sind sinnlich wahrnehmbare Erscheinungen, die zu Gedanken führen, Gedanken vermitteln oder wecken sollen. (Vergl. V. 1 את.) So heißen die Großtaten Gottes אותות, insofern sie die Gedanken der göttlichen Allmacht und des göttlichen Waltens auf Erden wecken sollen. Sind sie zugleich solche, die überzeugen und wo möglich auf die Willenskraft des Menschen einwirken sollen, so heißen sie מופתים, von יפת gleichbedeutend mit פתה, im Hifil: überführen, überzeugen, zu einem Entschluss be- wegen. מועדים von יעד, ein Stelldichein bestimmen, Ort und Zeit zu einer Zusammenkunft bestimmen, davon מועדים, die von Gott, und durch קידוש החדש auch von der Nation, zur Zusammenkunft mit Gott bestimmten Festzeiten. Zu Beiden, zu אותות und מועדים dienen aber die leuchtenden Himmelskörper. Sie sind im allgemeinen der Mensch- heit אותות geworden. Der Anblick des gestirnten Himmels, die regelmäßigen Lichtphasen des Mondes, vor allem der geregelte und das ganze Erdenleben regelnde Gang der Sonne ist, wie das תהלים-Lied singt, אין אמר ואין דברים ohne Rede und ohne Worte, doch die große Gottespredigt von dem Himmel herab an die Menschen geworden, die in die Brust des Menschen die Ahnung einer höheren Macht senkte und über die Welt hin die Verkündigung ruft: Es ist ein Gott! Es hat sie aber auch der Menschheit und Israels Gott zu besonderen אותות, zu besonderen Denk- und Wahrzeichen seiner Verheißungen und seiner Bestimmungen gebraucht. Seine erste Verheißung an die Menschheit und sein erstes Gesetz an Israel, das Israel für immer seiner eigenen Bestimmung inne werden lassen soll, hat Gott durch Sternenschrift verewigt. Er wies die auf wiedergeschenkter Erde neu entstandene Menschheit auf den Regenbogen am Himmel hin und sprach: זאת אות הברית dies ist das Zeichen des Bundes, den ich zwischen mir und allem Fleische auf Erden errichtet habe. Als Abraham eine Ahnung von der Zukunft seines Volkes haben sollte, führte er ihn in den Anblick des Sternenhimmels hinaus und sprach: כה יהיה זרעך so soll dein Same werden, so zahlreich und so unmittelbar an Gottes Munde hangend wie die Sterne. Und als Israel den ersten Schritt in seine nationale, geschichtlich und sittlich kampfreiche Zukunft tun sollte, rief Er seine Führer in den Anblick des zu neuem Lichte erstehenden Mondes hin und sprach: החדש הזה לכם, diese Lichterneuerung ist euer Wahrzeichen, דוגמא שלכם. Wie dort sich׳s immer neu zum Lichte emporringt, so sollet auch ihr euch immer aufs neue zu neuer Reinheit und Klarheit und zu neuem Leben und Glanze aus jeder Verdunkelung des Geistes und der Sitte und aus jedem Dunkel des Geschickes emporringen. Diese Verkündigung der immer zu findenden Erlösung von Übel und Schuld, der nimmer zu verlierenden Verjüngung zu Freiheit und Leben durch die Welt zu tragen, ist euer Beruf, und כזה ראה וקדש, und so oft der dem neuen Lichte zuwachsende Mond sich zeigt, heiliget die Zeit in eurem Kreise zur Vollbringung solcher Erstehung zu neuem Lichte des Geistes und der Sitte, des Heiles und des Lebens. — So wurden Gestirne zu אותות: zu Wahrzeichen für die heiligsten, erlösungsreichsten Verheißungen an die Menschheit und Israel — (und eben damit קידוש החדש nicht zur bloßen inhaltlosen astronomischen Zeitrechnung hinabsinke, ist neben der astronomischen Berechnung wesentlich: מצוה לקדש על פי ראיה) — und zu מועדים: zu von Gott für Israel zu immer neuer Beherzigung seiner Erlösungs- und Heiligungswahrheiten vor Seinem Angesichte im Anschluß an Sein Gesetz bestimmten Zeiten; sie sind alle ebenfalls an den Lauf der Gestirne, an den Umlauf des Mondes und an die von dem Laufe der Sonne bestimmten Jahreszeiten geknüpft, überall den jüdischen Blick zugleich auf die Natur und die Geschichte heftend, denselben Gott und in derselben Weise in der Natur und in der Geschichte waltend zu zeigen. Auch diese Möglichkeit, die אורות ברקיע השמים zu אותות ומועדים für die Erziehung des Menschengeschlechtes und Israels zu verwenden, ist nicht minder durch den vom Schöpfer gegebenen regelmäßigen Gang derselben bedingt, und wohl dürften die Einsetzungsworte derselben: ׳והיו לאותות ולמועדי auf diese menschengeschichtliche Heroldschaft der Gestirne für die Gottes-Wahrheiten an die Menschheit und Israel sich beziehen. Es darf dabei nicht Wunder nehmen, schon hier bei der Schöpfungsgeschichte, wie auch bei dem Werke des dritten Tages, einem Hinblicke auf das spätere Gesetz zu begegnen. War doch dieses Gesetz bereits vierzig Jahre dem Volke mündlich vollständig gelehrt und zum großen Teile auch bereits praktisch ins Leben eingelebt, als seine Grundzüge und der Grundriss der Geschichte schriftlich fixiert und zur Erhaltung der vollständigen mündlichen Lehre ihm überantwortet wurden. Eine Wahrheit, die man sich nicht oft genug für das Verständnis und die richtige Auffassung der תשב"כ, des geschriebenen Gotteswortes, vergegenwärtigen kann. Als dem jüdischen Volke zuerst diese Schöpfungsgeschichte in die Hand gegeben wurde, waren ihm bereits die מאורות zu אותות und מועדים geworden. Es begreift sich hiernach auch, wie die Weisen die Bedeutung des מאור הקטן als Wahrzeichen Israels in seinem Verhältnis zum größeren Lichte, als dem Wahrzeichen der übrigen, nach der Sonne zählenden Völker, zu dieser Stelle hier weiter entwickeln.

מארת, the word is spelled defectively, the letter ו of the plural ending being absent. The reason it is spelled defective is that the stars were not meant to dispense light but were meant to guide us navigationally merely by being visible, and to help us tell time as they appeared at regular intervals.

להבדיל בין היום ובין הלילה TO CAUSE A DIVISION BETWEEN THE DAY AND THE NIGHT — This took place after the primeval (divine) light was conserved for the righteous; but during the first seven [another reading is “three”] days of Creation the primeval light and darkness functioned together both by day and by night.

ברקיע, seeing that the word ברקיע is in the construct mode, linked to the word following it, i.e. “the sky of the heaven, the ra-kia, the vowel under the letter ר is a brief one, chataf, such as the difference between katzir, harvest, and k’tzir chittim, “wheat harvest,” where the word k’tzir is in the construct mode, belonging to the word chittim, wheat. (Ruth 2,23) להבדיל בין היום ובין הלילה, the Torah had already mentioned earlier (verse 4) that G’d had made a separation between light and dark, so what need was there for the luminaries in order to accomplish this? The fact is that up until this point the precise point when night or day commences and ends had not yet been defined. This came about only when the sunrise and sunset became visible observable phenomena on earth. Similarly, the advent of visible stars in the sky now signaled that dusk had come to an end. להבדיל בין (תחלת) היום ובין (תחלת) הלילה, to separate night from the beginning of the day and day from the beginning of the night.

"In the firmament of the heavens:" In the firmament that is called the heavens, [meaning in the firmament which is [our] heavens. And this is one use of the relational form (smikhut), as in the 'River of Euphrates' (Parat), [which means] the river that is called Euphrates; [and] (Jeremiah 14:17) "the virgin of the daughter of my people," [ which means] the virgin which is the daughter of my people; [and] (Isaiah 37:22) "the virgin of the daughter of Zion," [which means that she] is the daughter of Zion. [And so too are understood the next few verses:] (I Kings 10:15), "the people of trade;" (Judges 19:22) "the people of the sons of lawlessness;" and so [too] (Isaiah 1:4) "the seed of evildoers;" (Isaiah 65:23) "the seed of those blessed by God." And so [too], 'God of Hosts,' [which means] God who is the Hosts. (And so too Rabbi Avraham Ibn Ezra wrote below [verse 31], "'the day of the sixth (yom hashishi)' - the day that is the sixth." Here too, the firmament of the heavens [means] the firmament that is the heavens.)

And for appointed times: The change of seasons; cold and heat and so forth, all of which occurs through the luminaries.

והיו לאותות ולמועדים ולימים ושנים. The word לאותות refers to hours; the word ולמועדים refers to the seasons of the year and the festivals to be observed during these seasons. For, just as the year is divided into four seasons, a hot season, a cold season, spring and fall, so day and night are divided into 24 hours. The word ולימים refers to the number of days in a month, i.e. 29 and a half days plus 2/3rds of an hour and 73 parts [of the 1080 parts an hour is divided into halachically. Ed.] The word ולשנים refers to years, i.e. solar years of 365 and a quarter days [as opposed to lunar “years,” i.e. 12 x a lunar month. Ed.] This is implied by the very meaning of the word שנה, which refers to something which occurs again and again, such as the completion of the sun’s orbit around the earth after the four seasons. [the assumption of the astronomers in the author’s time. Ed.] According to Targum Yerushalmi the appropriate translation of the word שנים is לאתין וסימנן, as visible reminders למקדש רישי ירחין ושנין when to sanctify the new moon and the New Year.

You need not worry. But if they follow the ways of the gentiles, they indeed should fear.

Indeed, the verse [also] wants [to teach] that - given that He preceded on the first day to create the light and you will find that it states [the word] light five times in the first section; and the Rabbis, of blessed memory, hinted (Bereishit Rabbah 3:6) that five lights were created and God separated them for His inheritance in the future, for the righteous ones, and then - now on the fourth day, He emanated from the lights a portion sufficient for the world and suspended it in the firmament of the skies; and that is [why] it states, let there be luminaries (meohrot, which can also be understood as 'from the lights'), the explanation of which is that it be one portion from the lights that were created on the first day. And He embedded that they should not be fixed but should rotate, such that through their rotation, night and day be distinguishable, and this He did as a sign for the recognition of the holy days, as it states it, "for signs and for appointed times etc. And when the luminary was emanated, two [different] parts were emanated and both of them were created to serve the purposes of day. And this is why you will find (Chullin 60b) that the moon claimed that it it impossible for two kings to use one crown, the explanation [of the 'one crown'] is at one time, and this is how it is brought in the words of our Rabbis; because if the boundary of the moon had been the night and that of the sun, the day, there is not [here] one crown for both of them, but [rather] each one has a boundary of its own. And so you will find that it states, "and they will be for luminaries in the firmament of the skies to shine on the earth," without [mention] of the setting of a time.

AND THEY SHALL BE FOR SIGNS. These are the changes which they will bring forth, making signs and wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.¹⁵⁷Joel 3:3. This is similar in meaning to the expression, And be not dismayed at the signs of heaven.¹⁵⁸Jeremiah 10:2.

ברקיע השמים, “in the part of the horizon that spans the atmosphere.” [like an umbrella. Ed.] It is positioned below the upper layers of heaven.

והיו לאותות AND THEY SHALL BE FOR SIGNS — When the heavenly luminaries are eclipsed it is a sign of ill-omen for the world, as it is written, (Jeremiah 10:2) “Be not dismayed at the signs of heaven” — when you carry out the will of the Holy One, blessed be He, you need apprehend no calamity (Sukkah 29a).

והיו לאותות ולמועדים, an oblique reference to Kings II 20,8-9 where King Chizkiyah had asked G’d for a sign in the sky that Isaiah’s promise that the decree of his death had been cancelled and that G’d had added another 15 years to his life was definitive. We have other verses (Yoel 3,3) as well as Jeremiah 10,2 in which these phenomena in the sky are described as clear signals by G’d to man of things to come.

"To separate between the day and the night:" That which was the will of God at the beginning and without an intermediary (since on the first three days the light would serve for a certain time and afterwards leave and the darkness would take its place, and all of this was through the actions of God and through his proclamation), [and] now it would be through the luminaries. And all of this was to make known that the sun and all the hosts of the heavens are only His servants who follow His will.

And for days and years: To know the change from one day to another, and so [too] with years; all of which is only through the movement of the luminaries.

By the new moon. This results from the interaction of both luminaries [sun and moon], as known to astronomers. Thus the Torah connects the holidays to both.

AND FOR SEASONS. This means seedtime and harvest, and cold and heat, and summer and winter.¹⁵⁹Genesis 8:22.

להבדיל בין היום ובין הלילה “to form a visible partition between day and night.” The sun separates day from the preceding night, whereas the moon separates what follows after the day that preceded it.

ולמועדים AND FOR SEASONS (FESTIVALS) — This is written with a view to the future when Israel would receive command regarding the festivals which would be calculated from the time of the lunar conjunction (Genesis Rabbah 6:1).

ולמועדים, the orbit of the moon which renews its path every 29 and a half days serves as a legal instrument used in determining dates which appear in documents used by the Jewish people. Compare what David wrote about this in Psalms 104,19

"And they will be for signs:" The luminaries will be the cause of the signs of the heavens, as per the explanation of (Jeremiah 10:4), "of the signs of the heavens do not be afraid" (Rabbi Avraham Ibn Ezra); and the explanation of signs is indicators. And the nations of the world called them this because they believed that they were indicators of what will come in the future; and it is as Yirmiyahu said [in the verse just cited], that the nations feared from them. And behold, it would have been fitting for Him to first say, "and they will be for days and years and appointed times," and at the end He would mention the signs, [since] they are only occasional; except that He wanted to start with the [most] important (like below, verse 21); as the signs are the main intention of this half of the verse, since the Holy One, blessed be He, wanted to let Israel know that even the signs of the heavens are only like the days and years - all of them are structured by His will, like the other laws of nature: the day and the night, 'the planting and the harvest and the coldness and the heat.' And just like the day and the night and the planting and the harvest don't have their own specific gods and do not inform of the future, so too [is it] with the signs of the heavens. And since the belief that one could learn about the future from the signs of the heavens and from solar and lunar eclipses was widespread among the nations and [nonetheless] Moshe (and after him, Yirmiyahu) pushed off this mistake and made known that they are natural [occurrences] like the days and the years, behold this is a great proof that the Torah is of divine origin (min hashamayim). And one should not wonder, why didn't the Holy One, blessed be He, want to reveal to His people the other errors to which [man] had become accustomed. As the other errors did not cause damage to the fundamental principles of faith nor to the rectification of human character traits. [But] this is not the case of faith in the signs of the heavens, as it is damaging - like faith in fortune telling and similar matters that were forbidden by the Torah - as it weakens a person in his [Divine] service in which he toils, and it fills his heart with vain things and removes his trust in God.

A complete day. In other words, [each luminary has its own] complete day of twelve hours.

AND FOR DAYS. This means the length of day and the length of night.

והיו לאותות, “they will serve as (backgrounds to) miracles; such as when their orbits were arrested temporarily at the command of Joshua (Joshua 24,17) when he reminded the people of that. On an individual basis, G-d performed such a miracle for King Chizkiyahu to confirm that he had been granted an additional 15 years of life. (Kings II 20,911) A different way of understanding these words: the constellation of the stars will serve astrologers as indications when foretelling certain events in the future.

ולימים AND FOR DAYS — The sun functions half a day and the moon the other half — together a full day.

ולימים, and as days. Upon investigation it will be seen that certain stars orbit at intervals of exactly 24 hours.

"And for appointed times (moadim):" Moed is said about anything that comes back around at specific times. And so holidays are called moadim based on their regularity. And so too (Psalms 104:19), "He made the moon for moadim;" as it is visible and hidden at set times. And so too are all the luminaries the cause of moadim and the celebration of set times that come back around, and especially of days and years.

After 365 days. 365 days is for the solar year, while the lunar year of 354 days is included in the solar year. Since the solar year is determined by the sun’s cycle through the twelve constellations [of the zodiac], and the lunar year is determined by the moon’s interaction with the sun in each of these constellations, Rashi connects the [solar] year to both sun and moon — although in truth, the moon completes its cycle [through each constellation] in twenty-nine days and a specific number of hours. (Re’m)

AND YEARS. The luminaries are to complete their orbit and then traverse again the same course they followed, thus making the solar year consist of 365 days and the lunar year consist of [lunar cycles, each approximately] 30 days.

ולמועדים, and to determine certain calendar events which are tied to specific dates by the Torah, such as observance of the new moon, the fifteenth of Nissan as the day when the first day of Passover is to be observes, the sixth of Sivan for the observance of the festival commemorating the revelation and the giving of the Torah, etc. David confirmed this as one of the meanings of this term when he said in Psalms 104,19: עשה ירח למועדים שמש ידע מבואו, “He made the moon to mark the seasons, the sun knows when to set.”

ושנים AND FOR YEARS — At the end of three hundred and sixty five days [another version: 365¼] they complete their course through the twelve signs of the Zodiac that attend them, and that is one year [another version: and this makes 365¼ days]; they then begin to revolve a second time in a circle similar to their first cycle.

ושנים, and as years, a reference to the four seasons of the year, which together comprise an entire year.

Looking at the plain meaning of our verses: The reason why one of the two luminaries is described as (relatively ) small is because whenever there are two phenomena both described as “great or large,” it is usual that one of the two is larger than the other.
If you will examine the text of our paragraph in the Torah carefully, you will find that it explains four separate matters. 1) These luminaries are always found in the same positions which have been assigned to them initially, i.e. they are stationary and do not move. [Here too the astronomy of our author is based on outdated concepts. The luminaries are deemed captive on the periphery of the planet and are assumed to move with it automatically. The only part of this chapter which is relevant to our times is that the moon does not have light of its own and that only the sun has been assigned by G’d to emit light. I see no point in translating discarded concepts even if the author thought he could use scripture to support the theories current in his time. Ed.]

והיו למאורות AND LET THEM BE FOR LIGHTS — They shall serve also this purpose, namely, to give light to the world.

והיו למאורות, they should provide light for the physical universe.

להאיר על הארץ, they should dispense their light at a time when it is beneficial for the inhabitants of the earth.

"And they shall be for luminaries, etc.:" It added that their light and radiance should reach the earth, since it was possible that they should show light in the heavens and do all of the acts that are mentioned, without their shining upon the earth (Nachmanides - Ramban).

AND THEY SHALL BE FOR LIGHTS IN THE FIRMAMENT OF THE HEAVEN TO GIVE LIGHT UPON THE EARTH. He added here that their light should reach the earth since it is possible for the light to be seen in the heavens and perform all mentioned functions without lighting upon the earth. Hence He said that it be for lights in the firmament of the heaven, directed toward the earth and shining upon it.

And they will be for luminaries: The meaning of the verse is to tell that God commanded the light of the luminaries to break through the heavens and also to illuminate the earth; the explanation [of which] is that the luminaries should illuminate the entire expanse of the heavens and that their lights should also reach down until the earth. Also, it means [to teach] that God set them up, such that the strength of their light is in the heavens, and from that light that spreads out in the heavens, the earth is illuminated; as the earth does not have the power to withstand the strength of the light of the luminaries. And that is why it is exact to say, "to the luminaries in the firmament of the skies," the explanation [of which] is that they illuminate there; and its stating, "to illuminate on the earth," the explanation [of which] is that from the clear light of the skies is the earth illuminated.

והיו, they should also serve as luminaries, i.e להאיר על הארץ, to provide illumination on earth. Prior to the fourth “day” the sun and moon had already been sources of light for the earth. Suspending these luminaries in the sky on the fourth ”day” only made them visible to creatures who possessed a sense of sight. Their light also had an effect on all of these creatures, each according to their physical constitution.

And they were etc., to shine upon the earth: Since it is possible that their radiance would be visible by having them suspended in the firmament and the radiance would be above, as with the light of a candle. For this reason, [the Torah] explains that [the luminaries were] "to shine upon the earth;" that the light would shine specifically upon the earth.

They serve another purpose, that they provide light. This is in addition to the purpose of, “Divide between the day and the night.”

ברקיע השמים להאיר על הארץ, ”in the sky of theheavens to disseminate light all over the earth.” One of the luminaries’ functions is similar to that of lanterns which are also always placed on high poles to better illuminate their surroundings. According to the plain meaning of the text, the sun and moon are necessary to illuminate earth, whereas the light created on the first “day,” is needed to illuminate the heavenly regions, seeing that on the second “day,” a partition had been erected between the former and the latter by the horizon/atmosphere. Alternately, when the Torah reported that on the first “day” light came into existence, i.e. ויהי אור, this was the “light” which enabled “life” to exist, whereas here we speak about the light provided by the sun and moon respectively. Although as yet this “light” was not needed as the creatures for which the sun and moon were to shine had not been created yet, there were grasses and fruit bearing trees which needed it in order for them not to wither and die. The fruit could not have ripened without the rays of the sun. We also know from Deuteronomy 33,14, that there are plants which cannot grow without moonlight. Furthermore, G-d had created some living creatures such as creeping things and birds on the fifth “day,” and the means for their survival had to exist before they came into existence.

ויהי כן, G’d’s directive was executed and became a permanent feature of natural law.

And it was so: The two luminaries were made by the word of God and were placed in front of Him. And still while they were not yet placed, then And God made, etc.: He arranged them so that they would rule in the midst of the world.

For the world. Rashi explains that the sun and moon are to provide light for living beings. Thus Rashi says לעולם, rather than על הארץ as the verse does — to indicate that the light is for the people of the earth, since the earth itself does not need light.

And according to [the] words of [the Sages] (Chagigah 12:), of blessed memory, that the luminaries are in the second firmament, the luminaries only break through the [first] sky and the second sky shines upon the earth. And what they, of blessed memory, stated (Yoma 28b), "A cloudy day is full of sun," is not a contradiction to our words; since, in any case, even if the place of the sun spreads the power of the sun to its sides, there is a difference between [that] and the place that the sun is fixed, where it is more powerful. And a cloudy day goes back and spreads the power of the sun that remains directed at the earth - according to what [the earth] can endure - and, because of the clouds, spreads it at the top of the skies, and that is [what is meant by] "it is full of sun."

המאורות הגדולים THE GREAT LUMINARIES — They were created of equal size, but that of the moon was diminished because she complained and said, “It is impossible for two kings to make use of one crown” (Chullin 60b).

הקטן, the smaller of the two.

ויעש...ויתן...להאיר...ולמשול..ולהבדיל..כי טוב, all of these expressions refer to the luminaries and the other stars. The Torah first writes: ויעש, seeing that up until that point sun and moon had simply been part of all the other celestial bodies which had been created on the second day, or of “heaven,” whose creation had already been reported in verse 1. This is the reason why at this stage the Torah does not call the development of these luminaries an act of creation, ויברא or something similar, but merely writes ויעש, which describes the completion of a process that had already been begun previously. At this stage, G’d singled out these two luminaries from among all the planets and assigned them their function

And He made: [This is] the explanation of "and it was so."

The large luminary to rule the day: He made it to be appointed over that which is in their nature to grow by day, and also [over] the many precious stones and metals that are made during the day.

AND G-D MADE. 17. AND G-D SET THEM. This teaches us that these lights were not made from the body of the firmament, rather, they were bodies set into it.

And God made, etc.: And the reason that it did not suffice with that which it said earlier, "and it was so" upon all that is stated, is because the [act] here is a new act. Since, after the moon was reduced - as it is stated in their words (Chullin 60b) - God refined and fixed a new act [of creation]; since He fixed the rule of the moon by night - as it does not have rulership during the day in front of the light of the sun - and had the stars accompany it. And this is not in contradiction to that which God stated in the beginning of his words, since he already hinted to the end of [His] word at its beginning, as I [showed] by being precise, in its stating, "let there be" (in the singular to show that only one luminary would be great). And even if we explained it in a different way, [the text] supports two explanations.

ויעש, “He completed making;” now the Torah reports how G’d arranged that the luminaries give their light onto the surface of the earth. Each luminary had a certain period assigned to it during which it would function.

ויעש אלוקים, “G’d made completely, etc.” seeing that the Torah says immediately afterwards that ויתן אותם אלוקים ברקיע השמים, “G’d positioned them in the sky of the heaven”, it is clear that these celestial bodies were not part of the celestial bodies themselves but were separate entities in their own right.

They were created equal. Rashi is answering the question: At first it is written, “The two great lights.” Why does it then say, “The large light... and the small light”?

the two great luminaries: The explanation is that they are both great, nonetheless one is greater than its fellow, as it is written [concerning the sun], "the great luminary." And the rabbis interpreted midrashically [that] in the beginning, they were created equally, but [when] the moon attacked [the sun], it was reduced; and the sun retained its great size, because it heard its abuse and didn't answer. Which is like we say (Yoma 23a), "those that are insulted but do not insult, listen to their abuse and do not answer..., about them the verse is speaking [when it says] (Judges 5:31), 'and those that love Him are like the sun when it goes out in its strength,'" [meaning that they are] like the sun that heard its abuse and didn't answer, and became great through it. And also in the yotzer [prayer] on Shabbat, some have the version, "and He reduced the shape of the moon," and this is its explanation; God, may He be blessed, saw that it attacked [the sun] and He reduced it [to punish it for this]. And for those that have the version, "He saw and formed [the shape of the moon], the explanation is this; God, may He be blessed, saw that in the future, the nations of the world would make the mistake of following the sun and making it into idol worship; [and so] He stood and formed the shape of the moon [after forming the sun], to show them that the sun is not a god; since, behold, there is another sun, fitting and fine [just] like it.

המאורות הגדולים, “the large luminaries;” according to Rashi this means that they were originally of equal size and strength. Other commentators say that the meaning of the word גדולים is that they remained as large as they had been created. Rashi also states that the moon was downsized as it had claimed that it is impossible for two queens to rule side by side with equal powers as this would lead to jealousy and friction between them. G-d agreed and suggested that the moon downsize itself in order for harmony to continue. Some commentators claim that the moon downsized itself at the beginning of each monthly orbit.

ואת הכוכבים AND THE STARS — Because He diminished the moon, He increased its attendant hosts to mollify it (Genesis Rabbah 6:4).

The word כי טוב, “that it was good,” describes G’d’s impression after He had removed these luminaries from their original place in the universe, given them spherical shape so that they can orbit, and function as luminaries.

The two great luminaries: The sun and the moon, since both of them shine upon the earth more than [do] the other stars. And from this perspective - for which they are called luminaries (meaning that the emphasis is on the effect of their light, not the light itself) - they are greater than the other ones like them. And even though the moon, in terms of the size of its mass is smaller than other stars, and even though the moon does not have any light of its own at all, the Torah did not speak except from the perspective of people; and behold, we receive much light from the moon and, hence, it is a great luminary.

And the small luminary to rule the night: Over that which grows, and the metals and the stones, the nature of which is to be made at night.

הגדולים, the Torah did not write גדולים which would have described their physical size, seeing that all the planets with the possible exception of נגה, Venus, are larger than the moon. According to our astronomers they are further removed from earth, and this is why they appear to be smaller. The Torah speaks of the relative strength of the light provided by sun and moon respectively. The reason that both luminaries are referred to as הגדולים, is simply because they both appear larger than the fixed stars. Of these two, however, the sun is larger than the moon, as pointed out when the Torah says that the larger one is to shine by day. This also appears to us to be the case when we look at these two luminaries. According to the astronomers the sun is 170 times the size of the moon. The moon, being basically black, does not produce any light of its own but merely reflects the light of the sun, as a mirror reflects light. This accounts for the fact that its light varies in intensity depending on the day of the month, and on its position vis-à-vis the sun on such a day. The Torah therefore describes it as המאור הקטן, the small luminary.

את שני המאורות הגדולים, “the two large luminaries;” according to our sages in Chulin 60, both luminaries were originally of equal size, the moon having been downsized. According to the grammarian Rabbi Joseph Kimchi, the meaning of the word גדולים for both luminaries reflects merely the fact that both appear so much larger than the stars.[and need not mean that one was downsized. Ed.]

Because He diminished. This explains why it is not written, “Let there be stars,” or, “And He made the stars.” (Nachalas Yaakov)

הגדולים, “the term is used to describe how the sun and moon appear to us when compared to the stars.

The great luminary and the small luminary: Even though the light of [both of] them is greater than that of the other stars, they are different from each other: as the light of one is greater than the light of the other. And one is big and one is small from the perspective of light that we receive from them.

And the stars They too rule, each one, over a specific thing, as is known.

ואת הכוכבים, for they too function at night, providing some light both when the moon is shining and when it is not on the horizon. The sun, on the other hand, does not shine at all during the night, seeing it is beneath the earth at that time. [the earth being perceived as flat at that time. Ed.] The moon and stars do not shine by day as the light of the sun, which is so much stronger, outshines them. When the Torah speaks of ממשלה in connection with these luminaries, it refers to the commanding influence the light of these luminaries have during the periods when they are functioning as providers of light.

לממשלת היום, “to rule by day;” to enable the fruit to ripen due to receiving the sun’s warmth.

To rule the day... to rule the night: Not that it should have rulership over the lowly beings, but [rather] that the day should be under the rulership of the sun and the night under the rulership of the moon, [meaning] that the light of the day be from the sun and the light of the night from the moon. And this requires further study. And what also requires further study is that it would have been fit for the etnach (a cantillation mark indicating a slight pause) to be under [the word,] the night (my student, Yitzchak Yehuda Kleinaberger). And see below, verse 18.

לממשלת הלילה, to rule by night in order to cool off the plants so that they would not generate worms. The light created on the first “day,” could not be described as “ruling,” as it did not generate any fruit, or otherwise demonstrate tangible benefits to man.

And God placed them in the firmament of the skies, etc.: He fixed them and fixed their laws, [so] that they should shine upon the earth.

And He placed, etc.: At the time of the act, the order was reversed from the time of the pronouncement - at first, they came into the firmament of the skies to shine upon the earth, and afterward to govern, and afterward to separate. And the reason [for this] is simple; that at the first instant that the Holy One, blessed be He, placed them in the firmament, they shined upon the earth, but they still did not act upon their rulership until they moved. And in their moving, they impacted upon the earth, and they still had not separated [anything] until the evening.

And He placed them: It did not suffice to say "and it was so," since it wanted to inform us that God gave this thing as a free present, to shine upon the world, as they, of blessed memory, have stated in the Midrash (Bereishit Rabbah 6:5); see there. And the intention with this is that they informed [us] that [the luminaries] do not shine upon the [inhabitants of the] world because they are deserving of light; for if so, all the time that the luminaries would see that the inhabitants of the earth were corrupting their ways, they would refrain [from giving] their light. Also by way of another reason, they would want to refrain [from giving] their light, as they have stated in the Midrash (Introduction to Eicah Rabbati) that Moshe, our teacher, of blessed memory, said to the sun during the destruction of the Temple, why did you not darken your light when the enemy entered the Temple, etc. For this [reason], God said that they are placed to shine upon the earth, and from now [on], they are not in their own control and are required in their actions to shine upon the earth and no reason can prevent [it]. And through this, they enlightened our eyes, [regarding] why the verse repeated to say "and to rule over the day" a second time - was it not already stated, "the great luminary for the rulership of the day, etc.?" And our Rabbis, of blessed memory, expounded (Bereishit Rabbah 6:9) that the verse is hinting to the righteous - see their words there - but according to the simple understanding, there is no reason to repeat and state [it]. And according to our approach, there is a need to repeat it and state it, [since] it states, "and He placed" [which can also be understood as "and He gave"], since 'they, they are given, they are given;' [meaning that] from now, behold, they are not in their own control and the obligation of others is upon them; for this [reason], it goes back and states that their rulership stands in its place, except that specifically concerning this aspect of brightening [the earth] only, it is not in their hands to deviate, but concerning the other [aspects of] rulership that were designated for them over the day and over the night, [about these] they are [still] the rulers.

ויתן, He placed, positioned; after the Torah had written ויעש, that G’d completed the making of the luminaries by enabling them to illuminate the earth, the word ויתן now describes where G’d placed these luminaries to enable them to effectively carry out their assignment. Until the fourth “day” they had not been in the sky of the heaven.

להאיר, we have already explained this on verses 15-16. There the word appeared alone, and the word לממשלת appeared by itself, whereas here the two expressions appear in conjunction with one another, i.e. “and to exercise dominion, etc.;” the word ולמשול here is in a construct mode, i.e. the two functions are dependent one upon the other, the light exercising the dominion once it has reached the surface of the earth. The word להאיר refers to the light itself, the word ולמשול, to the activity and its impact.

And the reason it repeats and again states, "and to separate," is that here He commanded them not to enter [past] the border of [the other] and each one is commanded not to trespass the border of the other, so that with this, day and night will be recognizable.

ולהבדיל בין האור ובין החושך, between the period when light begins and the period when darkness begins. Sunrise is the period when light begins, whereas the clear visibility of the stars in the evening is the period when the darkness begins.

ולמשול ביום ובלילה, in order to bring new creatures into life in the “lower” regions of the universe, i.e. these living creatures, as opposed to the plants, required more than the light G’d had created on the first day. Seeing they are more important and more sophisticated beings they require exposure to better light in order to flourish.

And to rule over the day and the night (velimshol bayom ouvalila): The root, mem-shin-lamed (to rule) is connected to the [letter,] bet [after it], as [is the case with] (Genesis 37:8), "will you surely rule over us (timshol banu)." And the intention is that the night and the day be under the rulership of the luminaries as I have explained; and not that they will rule over the lower beings, this one by day and this one by night as is the opinion of Ramban. And this matter still requires much study, and maybe [Ramban] is right; and so did the Psalmist say (Psalms 136:8-9), "for the government of the day... for the government of the night." And it appears that this is what the author of the cantillation marks intended in verse 16, as he wanted to attach "and the small luminary to rule the night" with "and the stars;" as the psalmist [there] said, "and the moon and the stars for the government of the night."

And to separate between the light and the darkness: By this, the verse adds that besides their coming to separate between the day and the night, they also came to separate between the light and the darkness. Since, in truth, even if the luminaries were equal in their light, nonetheless, they would still be different in their appearance; and day would be divided and distinguishable from night. But rather, they also came to separate between the light and the darkness; since the light of the sun is so strong, that even on a cloudy day [when] the light of the sun is [altogether] covered with clouds, nonetheless the day is light - 'and on a cloudy day, it is all sunny.' Which is not the case with the light of the moon - if the clouds cover the light, behold it becomes dark. And all of this is with regards to the light of the luminaries, but on the first three days, within which the first light was in use, the same separation that came between the night and the day separated between the light and the darkness; that in the absence of light came the night and darkness together.

AND TO RULE OVER THE DAY AND OVER THE NIGHT. The matter of rulership is a different matter from the function of light which He mentioned, since it includes that which He stated at first, And they shall be for signs, and seasons. Their rulership over the earth comprises the changes which they cause in it and the power of bringing about the existence and deterioration of all things in the lower world since the sun, by its rule during the day, causes the sprouting, the propagation and the growth of all the warm and dry things, while the moon by its rule increases the springs and the oceans, and all liquid and cold things. Therefore He said in a general way, And to rule over the day and over the night, because theirs is the dominion over things in the lower world.
It is possible that the rulership given to them contains also a power of emanation for they are the leaders of things in the lower world, and with their power, every ruling power in nature holds sway. Thus the constellation which comes up by day rules during it, even as it is written, The sun and the moon and the stars… which the Eternal thy G-d hath allotted unto all the peoples.¹⁶⁰Deuteronomy 4:19. And this is what Scripture means when it says, He counteth the number of the stars; He giveth them all their names,¹⁶¹Psalms 147:4. likewise, He calleth them all by name.¹⁶²Isaiah 40:26. For the calling of names signifies the differentiation in their respective powers, giving to this one the power of justice and righteousness, and to that one the power of blood and the sword, and similarly all other powers, as is known in astrology. And all is done by the power of the Most High and in accordance with His Will. Therefore it says, Great is our Lord, and mighty in power,¹⁶³Psalms 147:5. for He is greatest of all and mightiest in power over them. And similarly it says, He calleth them all by name by the greatness of His might and the strength of His power.¹⁶²Isaiah 40:26. In accord with the secret I have hinted to you, the matter of rulership is completely true.

ולמשול ביום ובלילה, the one, i.e. the sun by day, and the other, i.e. the moon, to govern by night.

ולמשול ביום ובלילה, “and to have dominion by day and night respectively.” This “dominion” would manifest itself in these luminaries materially influencing changes on earth, such as in the growth of vegetation, climate changes at different times of the year, etc. The sun would govern matters involving heat and dryness, whereas the moon would govern matters involving cold and wet matters (high and low tide of the oceans, as well as the promoting of plant growth in the watery regions.)

ולמשול ביום ובלילה, “and to rule during the day and the night.” One would rule by day, the other by night. The moon even when visible by day, hardly “rules.” Or, in the words of the moon itself, quoted in the Talmud Chulin folio 60, “who needs light at noontime?”

ולהבדיל בין האור ובין החושך, to establish clear demarcations amongst the inhabitants of the lower regions of the universe, between when these respective luminaries were to shine, and when they were to set, i.e. to disappear from view. Basically, the meaning is the same as in verse 14 above.

And to separate between the light and the darkness: That the light and the darkness should be set and separated in their times.

ולהבדיל, from the time the sun rises it is light, day, and the domain of the sun, whereas from the time the stars become visible in the sky, it is nighttime, the moon’s domain. The night is called “darkness,” even though there is some light in the sky illuminating parts of the earth in a fashion.

ולהבדיל בין האור והחושך, ”as well as to separate daylight from darkness.” According to Ibn Ezra, the function of separating between daylight and darkness is one performed by both the sun and the moon. Both sun and moon at daybreak and in the evening, signal by their appearance that the darkness or daylight respectively is about to emerge or disappear. Nachmanides understands the words אור and חושך as alternates for “day” and “night.” as this is the name give to light and darkness respectively. We have been told this already in verse 7, when G’d named these phenomena accordingly, having in mind more advanced stages of the development of the universe. Our verse would simply mean that the sun governs by day whereas the moon governs by night.

AND TO DIVIDE THE LIGHT FROM THE DARKNESS. Rabbi Abraham ibn Ezra said: “By the coming forth of the sun at daytime and the light of the moon at night, they shall divide the light from the darkness.”¹⁶⁴Ibn Ezra’s opinion is that the word ul’havdil (and to divide) refers to both the sun and moon, that each in coming forth separates between light and darkness. (Tur.) In my opinion, the light mentioned here refers to the day, and the darkness is the night for such are their names, as it says, And G-d called the light Day, and the darkness He called Night.¹⁶⁵Verse 5. Thus according to Ramban, the meaning of the verse is: “and to divide the day from the night,” meaning, that light is to serve at daytime and darkness at night. (Tur.)
Now in connection with all the works of creation, Scripture mentions the Divine command and then tells of the deed. And here too He commanded, And they shall be for lights,¹⁶⁶Verse 15. and then it relates, And G-d set them.¹⁶⁷Verse 17. He further said, And to rule over the day and over the night,¹⁶⁸Verse 18. meaning that one is to rule by day and the other by night, the rulership being that which He commanded when He said, And they shall be for signs, and for seasons.¹⁶⁹Verse 14. And now He related that the rulership of the two is not alike but instead consists of dividing the darkness from the light. The greater luminary will rule by day and light will be everywhere, even where the sun does not reach, and the smaller luminary will rule by night, and there will be darkness except that the moon will lighten its darkness. This then is the command He gave in order to divide the day from the night,¹⁶⁹Verse 14. as it says, And G-d divided the light from the darkness.¹⁵³Verse 4.

ולהבדיל בין האור ובין החשך, “and in order to make a clear separation between periods of light and periods of darkness.” This phrase does not refer to either the sun or the moon. The Torah had already told us in verse 14 that this would be the function of the great luminaries. The phrase therefore refers to the stars, whose visibility tells us if it is day or night. They become visible when day fades, and they fade when dawn approaches.

וירא אלוקים את האור כי טוב, “G’d saw the light that it was good.” The belief that the system of luminaries was beneficial for the creatures on earth is based on the availability of light and darkness. We read in Job 9,9 עושה עש כסיל וכימה וחדרי תימן, “the One who makes the Bear and the Orion, Pleiades and the chambers of the south wind.” The constellation Pleiades supposedly cools, whereas the constellation Orion supposedly causes warmth on earth. The constellations each fulfil opposite roles and are matched one against the other. Each of them helps the growth and ripening of a variety of plants and fruit in its own fashion. This is also what G’d had in mind in Job 38,31 when He had asked Job: “can you tie cords to Pleiades?” People on earth obtain an insight into G’d’s power by observing the operation of the forces of nature and marveling at the intelligence which created such a system. As a result of their appreciation of G’d’s intelligence and power they praise Him. This is what Isaiah 40,26 spoke of when he urged the people שאו מרום עיניכם וראו מי ברא אלה, “raise up your eyes to the heavens and behold who has created all these?” All of this is meant when our verse reports that G’d took a look at how His directive had been carried out and concluded that the results were good.
Another reason G’d referred to all this as טוב, ”good,” is that He foresaw already the great miracle which would be invoked in the future when Joshua would bid the sun and the moon to stop orbiting until he had completed his pursuit of the Canaanites (Joshua 10,12). The wording there is שמש בגבעון דום וירח בעמק אילון, “stand still sun at Gibeon and moon in the valley of Ayalon.” Another reference to a similar miracle is found in Judges 5,20 where the prophetess Devorah describes the stars as having changed their orbit to help Barak fight Siserah.

נפש חיה LIVING CREATURES — Creatures that shall have vitality.

יעופף על הארץ, even though its creation originated from the waters, it would grow to maturity on earth.

יעופף על הארץ על פני רקיע השמים, in order to cleanse the air of the atmosphere for the benefit of the inhabitants of the earth from any excessive moisture in the air which had resulted through the creation of the rakia on the second “day.”

"Let the waters swarm:" Shorets (swarm) is always an intransitive verb - and its main connotation is about the movement and running of animals that are not high off the ground, whether they don't have legs or whether they have legs. And [the following creatures] are called sherets (according to the words of Rashi): "Every living thing that is not very high... among flying creatures, such as flies; among the insects, such as ants... and worms; and among the [four legged] creatures, such as the weasel, the mouse, the lizard, and their like; and all of the fish." And the explanation of "and let the waters swarm" is not that the waters should bring out and propagate them, but [rather] that the waters appear moving with them. And so [too is the understanding of] "And the Nile will swarm frogs" (Exodus 7:28), [and] "Their land swarmed frogs" (Psalms 105:30) - the Nile and the land appeared to be moving because of the movement of the frogs - brulicare in [Italian] (wimmeln in Yiddish). And so [too is the understanding of] "And all the living souls that will swarm" (Ezekiel 47:9) - the river [in the continuation of the verse] is called swarming because of the swarming of the living souls within it. And this [usage] is like [that] in "withering its leaves" (Isaiah 1:30) - the tree is called withering because of the withering of its leaves; and also "only the throne shall I be greater than you" (Genesis 41:40) [means] I will be greater than you in view of the throne, with the throne.

LET THE WATERS SWARM WITH ‘SHERETZ’ (SWARMS) OF LIVING CREATURES. Rashi wrote: “Every living creature that does not rise much above the ground is called sheretz, [e.g., species] of winged creatures such as flies; of abominable creatures such as ants and worms; of larger creatures such as the mole and the mouse and others of the same kind, and all fishes.”
But what will the Rabbi¹⁷⁰Rashi. See Note 139. say of the verse, And you, be ye fruitful, and multiply; ‘shirtzu’ (swarm) in the earth and multiply therein,¹⁷¹Genesis 9:7. which was said to Noah and his sons? Likewise, the verse stating, which ‘hamayim’ (the waters) swarmed,¹⁷²In Verse 21. should, according to this opinion of Rashi, read: “Which swarmed bamayim (in the waters).”¹⁷³Since, according to Rashi, they swarm in the waters. Again there are many winged creatures that do not rise in height above the ground even as much as the mole and mouse, and the bat has very small legs, so why should it not be called sheretz ha’oph (a winged swarming thing)?
Onkelos’ opinion is that the term shritzah (swarming) has an implication of movement. Thus he says of both sheretz and remes: richasha d’rachish (moving things that move).¹⁷⁴This expression of Onkelos is found in Leviticus 11:44, where the Hebrew reads, hasheretz haromes, which Onkelos translated, richasha d’rachish. Thus it is obvious that Onkelos understood both words (sheretz and remes) as conveying a sense of movement. He has explained it correctly. Shratzim are so called because of their constant movement. It is possible that it is a composite word: sheretz, shehu ratz (that which runs). Remes is so called because it creeps upon the earth and is never quiet or at rest.
Know that every winged creature that has four legs is called sheretz ha’oph (a winged creeping¹⁷⁵“Creeping,” according to Rashi, would be “swarming.” thing) because it leans on its legs and moves like shratzim, and a winged creature which is not so is called oph kanaph (winged fowl) because its main method of movement is flying. The meaning of the verse, ‘Veshartzu’ in the earth and be fruitful, and multiply upon the earth¹⁷⁶Genesis 8:17. is thus: that they may walk¹⁷⁷Translations which read “that ‘they may swarm’ in the earth” are thus according to Rashi’s interpretation. Ramban, as here explained, understands the sense of the verse to be: “‘that they may move about’ the earth.” upon the entire earth, and be fruitful and multiply upon it. ‘Shirtzu’ in the earth and multiply therein¹⁷¹Genesis 9:7. means “move about the entire earth and multiply thereon.” This is the reason for the repetition of the word ur’vu (and ye multiply) in the verse.¹⁷⁸Quoted above: And you be ye fruitful and multiply, ‘shirtzu’ in the earth and multiply therein [9:7]. Thus the first expression and multiply establishes the commandment of procreation; the second refers to the duty of making the whole earth habitable for people. This being so, we will explain the expression, which the waters ‘shartzu,’¹⁷²In Verse 21. as meaning “which the waters have moved and brought forth.” Similarly, the expression, ‘Vesharatz’ the river with frogs¹⁷⁹Exodus 7:28. [means that the river moved and brought forth frogs]. Also, And the children of Israel were fruitful ‘vayishr’tzu,’¹⁸⁰Ibid., 1:7. means that they were fruitful and they multiplied and moved about because of their multitude until the land was filled with them.
Onkelos, however, interpreted the verse, ‘Shirtzu’ in the earth,¹⁷¹Genesis 9:7. as having reference to propagation. He thus translated, “Propagate in the land,” since he understood the word shirtzu — a verb — as being borrowed from the noun shratzim (reptiles). [The verse, according to Onkelos, thus states:] “And you, be ye fruitful and multiply, as the prolific creatures in the earth, and multiply therein.” Similarly, And the children of Israel were fruitful ‘vayishr’tzu’¹⁸⁰Ibid., 1:7. means they brought forth progeny abundantly as the prolific creatures.

"Let the waters swarm with swarms of living creatures, and let fowl fly:" And later it is stated that the birds were created from the dirt. And the rabbis of blessed memory said (Chullin 27b), by way of compromise, that they were created from the swamp. It comes out that the birds were the intermediate of the animals - that were created from the land - and the fish - that were created from the sea. They taught through this, that these three types were not created except for man, [meaning] that they should be slaves to him. A hint to this is that [the word] 'slave' [eved] is [made up of] the first letters of bird [off], animal [behama] and fish [dagim]. [This is] since all [of them] did God give to [man] as slaves, and [so] man has a hand in the sea and on the land, and upon both [sea and land] of together; so that man not find anything that is not given into his dominion.

And God said, "let swarm, etc.": The explanation [of which] is that creatures should exist from the waters. And this thing is not constant, but [rather only] at the time of the proclamation of the creation, and those creatures that the waters swarmed stood forever - like the animal species which the earth brought forth [and] which it did not not bring forth except at the time of the proclamation [of their creation] and they stood forever - according to the commandment of God to them, that they should swarm and be fruitful and multiply. And its stating, "swarms of living souls;" these are the fish. And it used the expression, swarm, to distinguish between it and between [that] which flies, since [the fish] have no power except immediately adjacent to the earth, and [that] which flies, flies over the earth and does not need to be adjacent to it; and it is also [able to] climb up to the heavens, as it states, "upon the face of the firmament." And without this proclamation, the birds would not climb up to the heavens.

ויאמר אלוקים ישרצו המים, the expression שריצה refers to multiple births, meaning multiple eggs being deposited for hatching. Seeing that the waters and the dry land had been completely separated by now, G’d decreed that each region was to produce offspring to perpetuate the various species of its habitat. The waters were addressed first, seeing they occupy the upper part of the globe. Not only that, but they had been first in the order of creation. G’d’s directive that a rakia be inserted had also preceded His directives to what should happen on earth. When addressing the waters directing that its inhabitants should multiply, G’d employed the plural mode ישרצו instead of the singular mode seeing there are so many different species of creatures which inhabit the oceans. When addressing the earth, ordering that the earth do something parallel, G’d used the singular mode תוציא, to let the reader know how relatively few species of creatures were involved in that directive.

Upon the earth on the face of the firmament of the skies: There are two types of birds: those that fly upon the earth, [meaning] only close to it; and those that fly high upon the face of the firmament of the skies. And for this reason, [the verb] fly is written in the piel [grammatical form]. And this is not coming to make that which is flying small, as with [the other letters] that become double [in this form] and as is written in HaPirchon under the entry, fly. But here it is impossible to say this, since, behold, it is written "upon the face of the firmament." But rather the meaning of the doubling [of the letter fay] is [to signify] two types of flying. And in Bereishit Rabbah, Chapter 1, there is [someone] who interprets from this that the angels were also created on the fifth [day], since it is written, "firmament of the skies" - and that [refers to] the 'skies of the skies,' as we have written above, Genesis 1:7. And therefore, they interpreted that it is speaking about angels as well. And behold, it is as it is written, upon the face of the skies, upon the face of the firmament of the skies; and this is [frequently] the way of Scripture.

ישרצו המים, “let the waters teem, etc.” Rashi explains that any living creature which is devoid of height is called שרץ, such as the small flying insects which are known as שרץ העוף to describe that though they are capable of flight they are tiny, and are therefore called שרץ העוף. The ants etc., also tiny land-based creatures, are called שרץ הארץ. Nachmanides queries Rashi’s interpretation, pointing out that the Torah used the same phrasing as a blessing in Genesis 9,7 ואתם פרו ורבו שרצו בארץ ורבו בה, and the grand children of Noach were certainly not midgets or anything like it. In light of this he explains the meaning of the word ישרצו in terms of how such creatures move. He claims that the term שרץ refers to rapid movement, whereas the term רמש refers to the manner in which the bodies of these creatures practically hug the ground they move on. They are restless by nature, hardly ever reposing and remaining still. The expression ישרצו המים then is addressed to the motion of the waters in which these minute creatures make their habitat. Every four-legged flying creature is called שרץ העוף as opposed to two legged birds with wings. The latter are called עוף (as a species without the additional word שרץ). The latter practically only move while flying, as opposed to the small creatures, that frequently walk in a fashion.

That it will have a living soul. Rashi is answering the question: Our verse implies that the waters brought forth the living creatures. But it is written further on (v. 21), “Elohim created... every living creature,” [implying that He created them directly]? Thus Rashi explains, “That it will have a living soul.” In other words, the waters prepared the body that will later receive the living soul given by Hashem. And this is in accordance with Rashi’s comment further on “[Elohim created]... every living creature” (ibid.), where he says, “That has in it a living soul,” [in the present tense]. Alternatively, Rashi is answering the question: [נפש חיה usually means land animals,] but those animals were created later (v. 24) from the ground. Thus Rashi explains that here it means living beings. And Rashi needed to explain this a second time (v. 21) because there it says נפש החיה with the definite article ה, implying actual animals — which cannot be true, since it is written there, “with which the waters teem.” And on day six (v. 24) Rashi needed to explain this a third time because there [after this phrase] it is written, “And beasts of the earth.” Thus, נפש חיה [that is written just before it] must mean living beings in general, and refers [also] to the creeping things. (Devek Tov)

Die Schöpfungen der ersten drei Tage stehen in Beziehung zu den folgenden drei Tagen. Das Licht des ersten Tages erhält am vierten Träger und dadurch erst vollends diejenige Stellung zur Erde, die seine Einwirkung auf die Entwicklung und das Leben der Erde bedingt. Der Wasser- und Luftraum des zweiten Tages erhält am fünften seine lebendige Welt, und die am dritten hervorgetretene und mit Pflanzen geschmückte Erde am sechsten ihre lebendigen Bewohner. Mit dem siebten beginnt eine neue Welt, die Welt der Menschenerziehung zu Gott, es ist wieder ein erster Tag, aber ein höherer, mit dem geistigen Lichte der Gotteserkenntnis, dem aber sein vierter, seine Träger, fehlen: אין לו בן זוג. Erst mit Israel, dem achten Gotteswerk für die Welt־ gestaltung, erhielt auch dieses geistige Licht seine Träger, ישראל יהי׳ בן זוגך wie die Weisen dieses Verhältnis ausdrücken.

ישרצו המים, “let the waters swarm, etc.” After G-d had positioned the luminaries in the places assigned to them, G-d proceeded to create living creatures. All stationary waters, even water in small vessels, will generate life after a while. Each such form of “life” will continue to reproduce, each according to its kind. This is the reason why the Torah here did not refer to: הימים, “the oceans,” or to הנהרות, “the streams.”

שרץ Every living creature that does not rise much above the ground is called שרץ, e. g., of winged creatures — flies; of abominable creatures — ants, beetles and worms; of larger creatures — the mole, snail and others of the same kind, and all fishes.

"A swarm of living souls;" The swarming of living creatures; that is to say the multiplication of living creatures. And the [use here of the word,] sherets is not like everywhere else in Scripture, which is [there] the name of the species of creeping animals, [but this could not be how it is used here,] since nowhere does it state, 'beasts with living souls' or 'fowl with living souls;' but it is [a reference to] proliferation and multiplication; and so [too in Italian], brulicame [refers to] proliferation and multiplication. And the reason [that these animals are described with reference to proliferation] is that since even one or two creeping animals - when they creep or propel themselves on the ground - appear as if they are numerous. And this is because of the swiftness of their movement and the shortness of their legs, or their absence [altogether]. And from this is the [word], shorets borrowed to indicate multiplication, as in (Exodus 1:7) "they were fruitful and multiplied (yishratsu)."

And by way of [seeking the Torah's] hint [here], we have found that [different] groups of people relate to these three types; that the evil ones that incline towards the most earthly [matters] are compared 'to animals are they similar,' since also [the animals] come from the ground; and the righteous are compared to water, as their consistency is lighter than the consistency of the land, and are compared to fish, whose main life is from the water; and those in between are compared to the birds who fly between the sky and the earth, which is the intermediate between the spiritual and the physical, and its substance is form the water and the dirt, as was stated. And it appears that for this reason, a double blessing was stated about the fish - "be fruitful and multiply" - in the same way as what is mentioned for the human race. And with the birds, only one blessing is stated, "and the birds should multiply in the earth." But with the animals, no blessing is stated at all. And all of this is understood from itself, and [also] agrees with the words of the Rabbis, of blessed memory (Midrash Aggadah Bereshit 1), "No blessing was stated for the domesticated and wild animals because of the snake, etc.;" since the evil impulse - whose strength comes from the primordial snake - crouches there; among the group of evildoers, that are compared to domesticated and wild animals of the earth; and would it only be that they be reduced and not increase. And [it] will be explained more in Parshat Beha'alotekha that (Numbers 11:3), "the mixed multitude that was among them" - which were those in between - asked for meat and fish, which was not their type; and [instead] the meat of fowl was given to them, [and so] 'the type found its type.'

שרץ נפש חיה, the reason why the word שרץ is in the singular mode has already been explained in connection with the expression תדשא הארץ דשא in verse 11. Another reason why the singular mode was chosen by the Torah here, may be that the word שרץ describes any moving creature, as implied by the Targum, רחשא, as in רחושי מרחשן שפוותיה, (Sanhedrin 67) meaning “they are moving their lips.” The words השורץ על הארץ in Genesis 7,21 also are a description of a certain type of motion on earth. Nonetheless, the word does not lose its original meaning, i.e. that it describes multiple reproduction by a certain species.

ועוף יעופף על הארץ, “and the birds flying above the earth.” Seeing that the creatures whose habitat was the water were created on the fifth day, the Torah had to spell out that not only the fish, etc., were created on that day but also the birds, although they do not inhabit the water but fly about above the earth or the water. As to the verse (Genesis 2,19) which details that G’d fashioned the beasts of the field on the 6th day as well as the verse ויצר אלוקים מן האדמה את כל חית השדה ואת כל עוף השמים, which at first glance sounds contradictory, for either G’d created the birds on the fifth day and as originating in water, or He created them on the sixth day, and they originated on the dry land, on אדמה, is explained by our sages in חולין to mean that the birds were made out of material which had accumulated in muddy puddles.

Any living thing... Rashi reverses the order and explains נפש חיה before שרץ because the verse, too, needs be understood this way: “Let the waters teem with living creatures,” which consist of: “swarms and birds.” For so it is written later (v. 24), “Let the earth bring forth living creatures, each of its kind: animals [of pasture], creeping things...”

And its stating, "the firmament of the skies," the explanation [of which] is the firmament, that is called the skies. And there is no difficulty about [the] words of [the Sages], of blessed memory, who stated (Bereishit Rabbah 6:6), and these are their words, "Where are the sun and the moon? In the second firmament, as it is stated, 'And God placed them in the firmament of the skies.'...It is an explicit verse and the men of the Great Assembly have explained it (Nehemiah 9:6), 'You have made the skies and the skies of the skies and all of their hosts;' where are their hosts? In the second firmament;" [that one should ask,] according to [the] words of [the Sages], of blessed memory, what will they answer about this verse, "and let birds fly on the face of the skies of the firmament."

AND LET FOWL FLY ABOVE THE EARTH. On this fifth day the command of creation was given to the waters, and on the sixth day it was given to the earth. If so, the expression, and let fowl fly above the earth, must be interpreted as being connected with [the beginning of the verse which has the following meaning]: “Let the waters swarm with swarms of living creatures and with fowl that will fly.” And the verse stating, And the Eternal G-d formed out of the ground every beast of the field, and every fowl of the air,¹⁸¹Genesis 2:19. [which seems to indicate that the fowl were created from the ground, not from the water, must be understood] as if it said: “And the Eternal G-d formed out of the earth every beast of the field, and He also formed every fowl of the air out of the water.” There are many verses like this. So also is the opinion of Rabbi Eliezer the Great in his Chapters,¹⁸²Beginning of Chapter 9. where he says: “On the fifth day he caused all winged fowl to swarm from the waters.” However, in the Gemara¹⁸³Chullin 27b. the Sages differ on this point. Some, agreeing with the previously mentioned interpretation, say that all winged fowl were created from the waters, and some say that they were created from both — in their words, “they were created from the swamps.” If so, since the fowl sprang from the waters, and the swamps are at the bottom of the ocean, this is why the command concerning their creation took place on the fifth day.
Similarly He said, Let the waters swarm with swarms of living creatures, since both the body and soul of fish come from the waters by word of G-d Who brought upon them a spirit from the elements, unlike man, in whom He separated the body from his soul, as it is said, And the Eternal G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life.¹⁸⁴Genesis 2:7. On the third day of creation when the plants came into being, He mentioned nothing at all concerning a soul because the power of growth which resides in plants is not a “soul;” only in moving beings is it a “soul.” And in the opinion of the Greeks, who say that just as in moving beings the power of growth is only through the soul, so also in the case of plants is the power of growth through a soul. The difference between them will be that the one [the moving being] is a nefesh chayah (a living soul),¹⁸⁵In Verse 20: Let the waters swarm with swarms of ‘nefesh chayah’ (a living soul). Same in Verse 24, in the creation of beasts, etc. that is, a soul in which there is life, for there is a soul which has no life and that is the soul of plants. Our Rabbis have mentioned “desire” in connection with date trees.¹⁸⁶Bereshith Rabbah 44:1. Perhaps this is a force in growth, but it cannot be called “a soul.”

Mit dem fünften Tage treten wir in den Kreis des Lebendigen. An den Rand des Ozeans führt uns das göttliche Wort, zeigt uns Wasser und Luft und spricht: "Es sprach Gott, dass die Wasser hervorbringen sollen sich bewegende lebende Wesen und der Vogel fliege über der Erde vor der Wölbung des Himmels." — שרץ, lautverwandt mit שרש und זרז die auch eine rüstige, treibende Bewegung ausdrücken, scheint durch das verstärkende, die Überwindung äußerer Hindernisse ausdrückende ץ, die selbständige Bewegung, das erste und augenfälligste Merkmal des Lebens auszudrücken. Der kleinste Punkt, an dem wir die selbständige Bewegung wahrnehmen, kündigt eben damit sich als Lebendiges an. שרץ bezeichnet daher zunächst das niedere Tier, dessen Lebendigsein sich unserer Wahrnehmung insbesondere durch seine selbständige Bewegung darstellt. Während aber שרץ die selbständige Bewegung nach ihrer äußeren Erscheinung darstellt, ist נפש (verwandt mit נפץ, völlig, aber organisch losgetrennt sein vom Erdkörper, siehe Jeschurun VIII Seite 435) die innere Ursache der Bewegung, das jedem Lebendigen innewohnende, zur völligen Selbständigkeit individualisierte Wesen, von dem eben die Bewegung ausgeht, (weshalb נפש ja auch Wille heißt, denn Wille ist ja nichts anderes, als das innere Aus־ gangsmoment einer Bewegung). Durch נפש wird das Wesen zu einem in sich geschlossenen Individuum, auf höherer Stufe zu einer Persönlichkeit. נפש ist das durchaus vom Stoff getrennte, in den Stoff nicht aufgehende, jedem Lebendigen innewohnende Unfassbare, das das Bleibende ist mitten im Wechsel des Stoffes. Wäre נפש nur ein Akzidenz des Stoffes, so müsste mit dem fortwährenden Stoffwechsel alle Identität des Individuums schwinden. Schon das Beharren der Eindrücke, die Reminiszenz, die allem Lebendigen eigen ist, beweist das Vorhandensein eines Bleibenden innerhalb des wechselnden Stoffes, das die Eindrücke empfängt und festhält und in welchem sich die eigentliche Kontinuität des Individuums vollzieht. In diesem נפש liegt das innere spezifische Unterscheidungs־ merkmal zwischen Pflanze und Tier, sowie die selbständige Bewegung das äußere ist. Durch dieses נפש hat das Tier einen einzigen Mittelpunkt, in welchem sich sein ganzes Dasein konzentriert; es ist getötet, so wie dieser Mittelpunkt vernichtend getroffen ist. Die Pflanze ist kein um eine Einheit geschlossenes Ganze; sie besteht vielmehr aus einer Vielheit ineinander geschachtelter Individuen; in jedem Teile, jedem Aste, jedem Blatte, jeder Knospe wiederholt sich die Existenz des Ganzen und kann daher fast jeder Teil, getrennt, wieder selbständig das Ganze reproduzieren. Die נפש ist חיה, ist mit der Kraft begabt, ihr Homogenes prüfend aufzunehmen und ebenso, ihr Heterogenes prüfend von sich zu weisen (חגג ,חקק ,הכך ,חיי, die Gaumenthätigkeit, siehe Jeschurun daselbst Seite 436). Dieses freitätige Aufnehmen und Abstoßen zusagender und nichtzusagender Elemente ist die eigentliche Lebenstätigkeit. שרץ נפש היה, Bewegung, Willen, prüfendes Aufnehmen und Entfernen, das sind zusammen die wesentlichsten Merkmale des Lebens. שרץ: die Lebensäußerung, נפש: das Lebensprinzipium, חיים: die Lebenstätigkeit, der Lebensprozess. — Es ist zweifelhaft, wie das ישרצו המים zu verstehen wäre, transitiv wie: ישרץ היאר צפרדעים oder instinktmäßig wie: שרץ ארצם צפרדעים. Das Wasser treibe hervor, oder: das Wasser wimmele von usw.

רקיע השמים; there are many places in the Torah where the air (atmosphere) is simply referred to as שמים, to name just one such example: Deuteronomy 4,17, אשר תעוף בשמים, “which flies in the air.” [It would not occur to any thinking person to translate this line as “which flies in the heaven,” or even: “in the sky.” Ed.] Consider also Exodus 10,21 where Moses had been told: נטה ידך על השמים, which no one would understand as Moses being asked to “extend his hand above the heaven,“ but as an instruction to extend his hand over the air in front of him. The Torah also describes Canaanites as possessing cities fortified בשמים (Deuteronomy 9,1) which no one in his right mind would translate as “fortified right into heaven,” but would understand as the walls “rising high into the surrounding airspace.” The reason that we do not find the customary expression ויהי כן, “and so it came to be,” at the end of the report of G-d’s activities on the fifth day, is because seeing that the fish were created on that day and by far the greatest majority of them are never seen by man, it was not considered appropriate to insert that conclusion here.

"Living souls:" And the origin of the deriviation of the word nefesh (soul) is from breath (neshima) - and the word is the opposite of neshef (blow), and so [too] we find (Job 41:13), "His soul kindles coals;" the implication of which is, his breath and the air from his mouth. And so [too] neshama (higher soul), and so [too] spirit, the origin of their derivation is the inhalation and exhalation of air, which is the mainstay of human life, and all life upon the earth. And chaya (living) is the explanation of soul; which is to say a being that inhales and exhales air and - by so doing - lives. And the customary language is to say the word, soul [by itself, when referring] to man - as in (Leviticus 4:2), "a soul, if it sins" - and a living soul [when referring] to other animals - meaning to say [that it is] a breathing being that has life but no more; since man has other virtues: speech and intelligence and the other characteristics that are not [found] in other animals.

נפש חיה, an expression for anything equipped with the means to move of its own accord. What the earth had produced on the third “day” did not have the ability to move from the spot from which it emerged from the earth. It isנפש צומחת, a living plant, as distinct from נפש חיה, a mobile form of life.

נפש חיה, “a disembodied life-force.” fish are part of the water both in body and in spirit, [their blood not being the carrier of their disembodied life-force נפש.] G’d had imbued them with a life-force from the earth (globe) itself as opposed to man whose life force emanated in the celestial regions.

Beetles and worms. These are the worms found in refuse, and also on the ground in the summer after it rains.

And it appears that according to the vowels, this verse becomes different than the verse of "And He placed them, etc;" since here, there is a kamats under the [letter] reish of rakia (firmament) and there, there is a shva under the [letter] reish of rakia. And behold, when it states, rakia with a shva, it is saying that is relational, [and] the explanation [of it] is the firmament of the skies, and when it states, rakia with a kamats, it is not relational to [the word,] skies, [and] its explanation is, 'the firmament and it is called the skies;' and with this, it is not difficult; and understand [it].

ועוף יעופף. Vergleichen wir ינע und יגע, müde und sich abmühen, streben, arbeiten, so dürfen wir ebenso עיף und עוף verstehen, und dürfte das Fliegen, bei der geringen Wahrnehmbarkeit der wiederholten Flügelbewegung, als die fortdauernd strebende Be־ wegung bezeichnet sein, während das Gehen stoßweise, in Absätzen geschieht. (Ob auch עב, die Wolke, von ihrer dahinfliegenden Bewegung, also in Verwandtschaft mit עוף genannt ist, oder vielmehr mit א1ב, dem Schlauch, als Wasserbehälter in Verwandtschaft steht; ob nicht vielleicht א1ב und עוב und עוף mit Wasser oder Luft gefüllt sein heißt, da der Vogel nur durch Füllung seines Körpers, seiner Lungen und Knochen mit Luft, sich in der Luft schwebend erhält — wagen wir nur fragend anzudeuten). — Bei dieser Schöpfung der Wasser- und Luftbewohner steht nicht wie bei den übrigen Schöpfungen das ויהי כן, und dürfte dies unsere Auffassung bestätigen, dass dieses כן den gegenwärtigen, von uns wahrgenommen werdenden Zustand bezeichnet, und daher zunächst bei solchen Schöpfungen steht, die den eigenen Wohnplatz des Menschen gestalten und ihm daher zunächst zur Wahrnehmung kommen.

"And let foul fly etc.:" This is a different command [than that of the creatures that swarmed]: let the fowl fly upon the earth! [It is as if it said] "let the waters be filled with swarming living souls and the firmament with fowl." And one should not ask whether the fowl were created from the waters, since in truth even the swarming living souls were not created from the waters, as yishratsu (swarm) is not a transitive verb [and only refers to the waters and not to the animals].

ועוף יעופף על הארץ, the directive to multiply by means of multiple births applied also to the birds which are flying above the earth. The birds are composed primarily of a combination of factors found either in the air or in the sea.

Among [larger] creatures. I.e., among larger animals, beasts, etc.

"On the face of the firmament of the heavens:" The air, [together] with all that is above the earth is called the firmament of the heavens or [just] the heavens. And the side [of something] that is in front of the beholder is called face. And behold, the lower part of the heavens is what is visible to us, and it is called the face of the firmament of the heavens, and it is upon that part of the heavens that the fowl fly. And behold, [it reads:] they fly upon the face of the firmament of the heavens - and there is no need to explain it like Ros., [that] "upon the face" is like "to the face." And why did He connect the fowl with the birds on one day? Some say that it is because both these and those lay eggs and straighten their way with their tails. And I would add that He wanted to connect the creation of man with the creation of the beasts and animals and not with the fowl and the fish, since the characteristics of the human body are closer to [the former] than they are to [the latter]; and also since the beasts and animals dwell with him upon the earth, which is not the case with the fowl and the fish, that dwell in the air and the water.

על פני רקיע השמים, a reference to the atmosphere as we explained already. The Torah omitted to report specifically that this directive had been carried out as למיניהם, according to their respective species, not because the birds crossbreed, but in the interest of brevity. The word למיניהם at the end of verse 21 sufficed to make this point.

התנינים THE HUGE CREATURES — the large fishes that are in the sea; and according to the statement of the Agada (Bava Batra 74b) it means here the Leviathan and its consort which He created male and female. He, however, killed the female and preserved it in salt for the benefit of the righteous in the time to come, for had they been permitted to be fruitful and to multiply the world could not have endured because of them.

התנינים הגדולים, even though, in the previous verse, the Torah reports on the directive for the waters to produce multiple reproductions of each species which has its habitat in the waters, and we could have thought that this did not include gigantic creatures such as whales, the fact is they (it) too had been produced by the waters at the same time. The species described as Leviathan, Nachash beriach and Leviathan beriach in Isaiah 27,1 and the Leviathan described in Job 40,25 are what our verse here refers to.

ויברא אלוקים את התנינים, the evolutionary powers of the waters did not suffice for this task. They could not produce the original sea-monsters without having been provided for this with seed by the Creator.

And God created the great (sea) monsters (taninim): [The verse] began with the taninim because of their unusual largeness, to inform that they too were the work of His hands, may He be blessed. And all animals that are of unusual largeness - that live in the water or crawl on the earth - are called taninim.

And He created etc., to their species: The verse informs us that even though that at the time of the Holy One, blessed be He's, pronouncement, several species came forth in the water and with the birds; nonetheless, the Holy One, blessed be He, continued to create several species from those that already came out also afterwards. For example, the chicken that came out from the pronouncement, [resulted] in many species with the same characteristics as the chicken and they are all [considered] one species. And so [too] is it with all those mentioned in this verse.

AND G-D CREATED THE GREAT SEA-MONSTERS. Because of the great size of these creatures, some consisting of many Persian miles — the Greeks in their books even relate that they knew some of them to be 500 Persian miles long, and our Rabbi likewise spoke of them in magnifying terms¹⁸⁷Baba Bathra 73b. — on account of that, Scripture explicitly ascribes their creation to G-d for He brought them forth from nought from the beginning, as I have explained the expression b’riyah (creation). Similarly, Scripture does so in the case of man¹⁸⁸Verse 27: And G-d created man in His own image. on account of his exaltedness, thus informing us that man, with his mind and reason, also came forth from nought.
I wonder why it does not say “and it was so” on this day? Perhaps it would not have been possible to mention And He created after saying, “and it was so,” since it refers to the preceding.¹⁸⁹If Verse 20 (Let the waters swarm with swarms of living creatures, etc.) would have concluded with the expression and it was so, it would have implied the creation of the sea-monster, since they also swarm in the waters. How then could it say in the following verse, And G-d created the sea-monster, as if it were another act of creation? To say, and it was so after vayibra (And He created) is also not possible for this would be redundant. Hence on the fifth day, the expression and it was so does not appear in Scripture.
Our Rabbis have said¹⁹⁰Baba Bathra 74b. that the great sea-monsters are the Leviathan and its mate which He created male and female. He then slew the female and preserved it in salt for the benefit of the righteous in the hereafter. It is possible that on account of this it would not have been appropriate to say concerning their creation, “and it was so,” since they did not continue to exist [in the form in which they were created].

And God created, etc.: The explanation is that God added power to the two parts of creation that were created from the water. And that which it repeated to say, "and all the living souls, etc." and that the waters did not suffice to bring them out - which we did not find with what was done by the ground in the bringing forth of grasses and herbs, [whereby] the proclamation of God was sufficient for it - you should know that neither a grower nor a creator can create more that what is in the potential of its [own] growth, since how can a person give what he doesn't have; and behold, the water and the dirt lack living spirit, and from where would they have spirit to give to those they create. And even though the earth and the waters have a very fine life force, even if they give from it, they would not [be able] to give more than what is in them, and this would be insufficient for the fish and the birds; so therefore, their power was not enough and God had to create a living spirit and this is [what is meant] when it states, "And He created, etc. all the souls, etc." And if in His command to the waters, He said, "Let the waters swarm with swarms of living souls," the explanation is [that] the swarms be set up to receive living souls. Since you need to know that life force [requires] a setup and that is the intermediary between it and between matter, and the ability to create [such a set up] exists in the waters, since, as we have said, they have a fine spiritual power.

ויברא אלוקים את התנינים, we do not find the expression ויהי כן in this paragraph. The reason that the Torah had to introduce this paragraph with the words ויברא אלוקים, “G’d created,” as distinct from “the waters brought forth,” or something similar, is that the waters were not capable of producing creatures of such dimensions and capabilities without additional input by G’d Himself. Both G’d and the waters combined to produce these monsters, hence their creation is described by the word ויברא.

ויברא אלוקים את התנינים הגדולים, “G’d created the large sea-monsters.” According to Nachmanides the Torah used the term בריאה for the “creation” of these sea monsters because of their tremendous size, a term normally reserved for creating something out of nothing. The Torah had used the same term when G’d created man, as man is such a superior creature that he cannot be compared to other mammals. The reason why the Torah fails to add the customary ויהי כן, signaling that the phenomenon now created endured, is precisely because in this instance it did not endure. According to our sages in Baba Batra 75 G’d killed the female of the pair and salted away its flesh in order to serve it for the righteous at a future time.

According to the Aggadah this refers to the Leviasan. Rashi is answering the question: Why did it specify התנינם, as opposed to any other creature? And why were they singled out among all living beings by the definite article ה? Thus Rashi explains, “According to the Aggadah...” (Devek Tov)

תנינים. Ein Wort zweifelhafter Ableitung. Möglich, dass die Wurzel נון ist mit vorgesetztem ת, (wie תנור von תלמיד ,ניר von למד, vielleicht auch תפוח von נפח, (aufgeblasen, Ball, Apfel נון chaldäisch Fisch von נין hebräisch Nachkommen, wie גד von דגה sich reichlich vermehren, wovon auch דגן, wegen der vielen Körner auf einem Halm. תנין wäre ein Fisch- oder doch dem Fische verwandtes Tiergeschlecht. — Ebenso zweifelhaft ist הרמשת, von רמש .רמש ist offenbar verwandt mit רמס .רמס aber bedeutet überall ein festes, starkes Auftreten, ja selbst ein Zertreten, während רמש doch, wie es scheint, die leise Bewegung kleiner und kleinster Tiere bedeutet. Es könnte nun allerdings sein, dass רמש eine schwächere Form von רמם wäre, und רמז, die schwächste, die nur ein Winken bedeutet. Analogien dafür finden sich z. B. זנה (verstärkt זנה (völlig verlassen צנה ,סנה ,שנא, wovon das erste Liebe abwenden, das zweite Hass zuwenden, das dritte abwehren, zurückweisen, daher Dorn, und das vierte den Stachelschild bedeutet. Ebenso זוז die leise Bewegung, שוש die innere freudige Bewegung, סוס das schnelle Roß, und צוץ die hervorbrechende Blüte. Allein eine sprachliche Erscheinung spricht doch einer andern Auffassung das Wort. סוס heißt Ross und 00 die Kleidermotte. (Ebenso עש die Wollmade und חוש ,עוש eilen.) Es scheint daher die Stärke der Bewegung nicht lediglich nach der in einer gegegeben Zeit zurückgelegten Strecke, sondern auch nach der Zahl der in einer gegebenen Zeit wiederholten Bewegungstätigkeiten, somit nach der Energie der Bewegung, bemessen zu werden. Zählen wir die in einer Minute vom kleinsten Wurm gemachten Schritte und vergleichen sie mit der vom schnellsten Roß in gleicher Zeit gemachten, so dürfte der kleinste Wurm das schnellste Ross an Schnelligkeit der Bewegung weit überflügeln, und es begreift sich wie סוס das Ross und סס der Wurm, ebenso aber auch wie רמס das stärkste Auftreten und רמש die Bewegung kleiner und kleinster Tiere bedeuten kann. Die Energie, die sich dort in der Stärke des einzelnen Trittes offenbart, zeigt sich hier in der Raschheit der wiederholten Bewegung. Jedenfalls scheint, wie שרץ die selbstthätige Bewegung, die Bewegung nach einem Ziele hin im allgemeinen, so רמש diese Bewegung in ihrer Beziehung zu dem Widerstandselemente, dem Boden, dem Wasser, zu bedeuten, welches den Stützpunkt für die Hebelbewegung bildet. — כנף verwandt mit גנב, entziehen, dem Blick entziehen, לא יכנף עוד מוריך. Daher auch כנף, der Gewandzipfel. כנף scheint den Flügel nach seiner den Körper (und die Jungen) bergenden Bestimmung, somit mehr den ruhenden Flügel zu bezeichnen. Daher auch die Ausdrücke: בצל כנפיך תסתירני, ופרשת כנפך על אמתך und sonst, wo immer die bergende, dem Anblick Anderer entziehende Bedeutung hervortritt. Gleichwohl erscheint es auch ohne weiteres als das Werkzeug der Bewegung, המהלך על כנפי רוח und sonst. Dass כנף auch in dieser Beziehung den Flügel bedeutet, weil er den Vogel der Erde und unserem Blicke entzieht, wäre nicht unmöglich. "Es ist also Gott, der die großen Fischgeschlechter geschaffen und so auch jedes Wesen des kleinen sich fortbewegenden Lebens, welche die Wasser für ihre Gattungen hervorgebracht haben, und jeden beschwingten Vogel für seine Gattung, und Gott, der sah, dass es gut sei." — Auch hier wie bei זרעים steht das Gattungsgesetz nur bei der Ausführung und war bei der Anordnung implizit gegeben.

נפש חיה — that have vitality.

That crawls: [This is] an expression of trampling; which is to say that the whole body is on the earth and tramples the ground.

אשר שרצו המים, you should know that in parts of the oceans which are far distant from the dry land there are no fish, seeing the waters by themselves are unable to sustain their lives by supplying the fish with additional food such as plants which grow on land or vegetation on rocks which are close to land, or refuse left by man as food for the fish by the passing ships. Fishermen do not explore the areas we have mentioned, as it is impossible for their boats to enter such waters without risking their lives. Fishermen are alerted to the fact that they approach such areas by the absence of fish in the regions close to the ones described. The oceans are constantly stormy in such regions.

He killed the female. Rashi is answering the question: It is written התנינם without the י of the plural form, implying there was only one. Yet we read it as התנינים, plural. Thus Rashi explains that Hashem created them male and female, and therefore we read it in the plural form. But later He killed the female, and that is why it is written in the singular form. (Devek Tov)

And in the great sea monsters, God made a change in their creation - as we have said - and He didn't state in [a more] general [fashion], "And He created the souls of the sea monsters and all the souls, etc.;" by which the verse revealed that they are different from everything [else] in the waters; since besides that God implanted a soul within them, also in the power of their creation itself, God created an extra power within them; since there is no power within the waters to make it, as we have said. And this is the amazing fish, it is the leviathan, and its matters are explained in [the] words of [the Sages], of blessed memory (Bava Batra 74b). And the reason it did not state about this creation, "and it was so," is that there is no place for it, since it is not needed to say "and it was so" except when only the proclamation of God is stated; [there] the Torah tells "and it was so," since He [had] said, "let there be;" which is not the case when it states, "And He created" - proclamation is included in it, execution is included in it.

The great whales. See Rashi in the name of the Aggadah. A species is considered to be in its ideal state only when male and female dwell together. Some creatures, however, are so huge that this world would be unable to bear them. Thus if the Leviasan were to mate the world would be destroyed.

That the waters swarmed: See the previous verse.

הגדולים, this description is justified seeing that on the dry land there are no creatures which are of a size comparable to whales, etc. Compare the stories told in the Book of Job (chapters 40-41) extolling the size and power of these creatures. Some people believe that the various names by which these creatures are described refer to a species and a sub-species, whereas others believe that the descriptions refer to a single species or specimen. Still others believe that all the large sea monsters are known by the collective name of “Leviathan.” The scholar Rabbi Avraham bar Chiya wrote that the reason why the Torah employs the word ויברא in connection with the fish instead of writing ויעש, “He made (completed),” is because fish are not truly fully developed living creatures, seeing they do not possess a lung with which to breathe, and due to their inability to live on land. G’d blessed all these creatures in the water at the time they were created, as we know from Genesis 1,22, although a similar blessing is not recorded in connection with the creation of either domesticated beasts or free-roaming beasts.
It was due to this blessing that the various fish and water-based creatures survived the deluge without having to take refuge in Noach’s ark. Furthermore, it is due to this blessing that these marine creatures increase and multiply at all times of the year, seeing the blessing contained the words “be fruitful and multiply, and fill the waters in the oceans, and also the birds shall multiply on earth in a similar fashion (during any period of the year).” In this respect both the fish and the birds behave in a manner similar to human beings who can and do mate and fertilise their female partners without regard to the season of the year. The mammals which did not receive this blessing from G’d are only able to create progeny at certain times of the year, something called “the mating season” (compare Rosh Hashanah 11).

According to its species... according to their species: See above, verse 11.

הרמשת, its mobility testifies to it being a living creature.

ואת כל נפש החיה הרומשת “and every thing which has a living soul which moves.” this is a reference to the vision of Ezekiel of the four-faceted חיה, i.e. the phenomenon with the faces of a human being, a lion an ox and an angel. Ezekiel 10,15 mentions it as being a subject of his vision when he stood at the banks of the river Kevar

ואת כל עוף כנף למינהו, “and every winged bird according to its kind.” Here the Torah explained that the angels created on the fifth day were of a variety of categories, of varying degrees of holiness; some of them were the products of the element fire, others of the element water. Some were powerful enough to overpower fire, others would be destroyed by fire if they were in on a collision course.(compare Yuma 21).

ויברך אותם AND HE BLESSED THEM — Because people decreased their number, hunting them and eating them, they needed a blessing (Genesis Rabbah 11:2); it is true that beasts also were in need of a blessing, but on account of the serpent that was to be cursed in the future, He did not bless them, in order that it might not be included in the blessing.

ויברך אותם אלוקים, you will note that all the categories of living creatures whom G’d created were blessed by Him.

ויברך אותם אלוקים, seeing there were so many of them they would not achieve their purpose in this universe without such a Divine blessing.

And He blessed them: He decreed for them the blessing that they should be fruitful and multiply; that is to say He established it in their nature to be fruitful and multiply. And He mentioned this blessing [specifically] with the fish and the fowl, as since they lay eggs, they reproduce more than beasts and animals.

AND G-D BLESSED THEM SAYING. He decreed the blessing on them and said of them that they should be fruitful and multiply, meaning that they should bring forth abundantly, that one creature should bring forth many like itself. The purport of the blessing is procreation, even as it says, And I will bless her, and she shall be a mother of nations.¹⁹¹Genesis 17:16. In connection with plants also, the term “blessing” applies: Then I will command My blessing upon you in the sixth year.¹⁹²Leviticus 25:21. However, it does not say so on the third day [when the plants and trees were created] because all created living beings were only a single pair, male and female, according to their kind, and therefore they were in need of a blessing to bring forth abundantly; but in the case of plants, they sprang up over the face of the entire earth in great abundance, just as they exist today. Nor did He mention a blessing on the sixth day for cattle and beasts because in the decree of abundancy which He decreed for the moving souls in the waters there were included the moving souls on the earth, as all living souls that do not speak are in the same class of creation. And our Rabbis have said¹⁹³Bereshith Rabbah 11:2, and quoted here in Rashi. that they [the fish and fowl] were in need of a blessing because people hunt them and eat them.¹⁹⁴“Beasts also were in need of a blessing [for the same reason, namely, that people decrease their numbers by hunting them and eating them], but on account of the serpent that was to be cursed in the future, G-d did not bless them, in order that it might not be included in the blessing. “ Rashi.

And the birds: There are three [places this appears] according to the tradition: [here, where it states,] "and the birds shall increase;" "and the birds ate them" (Genesis 40:17); "this is the law of the beasts and the birds" (Leviticus 11:46). [This is] a hint to that which they said (Chullin 63b), "pure birds are more numerous than impure birds;" this is [what is alluded to by] "and the birds shall increase," meaning that they will be more, [but] which? "And the birds ate them," meaning those that are pure, and so [too], "this is the law, etc." refers to the pure ones.

And He blessed: The reason that God needed to bless that which swarmed from the waters - which He did not do with the creations that came out of the earth - and that, even among those that were born of the water themselves, He brought jealousy by not blessing the swarms of birds; it appears that this must come from an unavoidable reason, [and it] is according to that which I have explained, that that which God commanded the waters to swarm (with creatures) was only for that time and not for afterwards. [Hence,] for the survival of the specie, He commanded that they be fruitful and multiply, since, [had He] not [done] this, the specie would have ended. And given that according to nature, the reproductive facility of the creations that God created, [comes from] the element of fire; as the nature of cold - it is just the opposite - it destroys the reproductive facility. And go and learn form natural science; also from [the] words of [the Sages], of blessed memory, (Shabbat 156b) that God said to Avraham, "what is your thinking [about this], that Saturn lies etc., as it is written (Isaiah 41:2), 'who called righteousness to His feet'" (the Hebrew word, tsedek means both Saturn and righteousness); look there at their words. And according to this, fish do not have the composition that is set in nature for creatures to reproduce and so, therefore God went back with His glorious proclamation and blessed them. "Saying" the explanation [of which] is that the intention of the blessing with which He blessed them is to say that they would be able to reproduce, and that the coldness of the water would not prevent them [from doing so]; and that they would not need to go out of the water to become warmed by the earth, like the chickens (Beitzah 7a) that are [sometimes] fertilized by the ground, but rather they would give off their fruit in the water.

ויברך אותם...פרו ורבו, the land-based mammals were created on the sixth day, on the same day man was created, seeing that both categories of creatures make their habitat on the dry land.

ויברך אותם אלוקים, “G’d blessed them.” Our sages explain that these creatures were in need of a blessing as they are constantly subject to being hunted. The free-roaming beasts on land also required a blessing, but due to the serpent’s having lured man into sin, G’d withheld such a blessing from the entire species. Nachmanides writes that the blessing given to the fish and birds extended also automatically to the mammals created on the sixth day, seeing the common denominator of these creatures was a) they were mobile, b) they could only procreate as a pair (male and female). The plants that were created on the third day were not mobile and not created as separate male and females so that they were less in need of this special blessing that they should be able to multiply. Hence we do not find this blessing at the conclusion of G’d’s activity on the third day.

ויברך אותם אלוקים ”G’d blessed them.” These creatures required this blessing seeing that the humans would engage in hunting and killing them in order to consume them. You may ask why G’d is not reported as blessing the trees and other plants which humans and animals use to feed on? Seeing that G’d Himself had stated in Leviticus 25,21 that the produce of the field was destined for consumption by the Torah-observant Israelites, why did the produce of field and orchard not qualify for a similar blessing? We need to answer that all the living creatures were created as male and female, similar to man himself. This is why G’d blessed them that they be fruitful and multiply by begetting offspring from one another. Not so with the plants which proliferated all over the earth in great abundance. They did not require such a special blessing as they were not in any danger of extinction by hostile man. As to the reason that we also do not find a duplication of the blessing G’d bestowed to the creatures of the fifth day to those created on the sixth day, this was because the blessing G’d bestowed on the fifth day included the moving creatures not created until the sixth day. All living creatures which were not able to speak are in the same category (compare Nachmanides).
You should know that the continued existence of the fish is also due to the power of this blessing; in fact this is why they did not perish during the deluge. The Torah is on record that “all the creatures on dry land perished (Genesis 7,21)” Our sages in Zevachim 113 specifically mention that the fish did not perish. even though all the trees as well as all the moving living creatures perished then.
Another feature of the blessing bestowed on the birds and the fish is that they are not restricted to producing offspring to certain periods of the year but can do so on a year-round basis, something that is not the case with either trees or vegetation of the ground. Even the mammals have a tendency to produce their young only at certain times during the year.

Because they are decimated. [Rashi knows this because] the blessing is not needed so that they can [naturally] multiply. For they are Hashem’s own creation and thus are inherently blessed [with the ability to multiply]. (Re’m)

(22-23) אמר und דבר verhält sich wie sagen und sprechen. דבר, lautverwandt mit דור, (die Reihe gleichzeitig Lebender) טור ,תור ,תפר, bedeutet die einfache Verbindung von Silben zu Worten und Worten zu Sätzen, somit den Ausdruck der Gedanken in Worten ohne Rücksicht auf das Eingehen in das Ohr und das Aufnehmen in die Seele eines Hörenden, also: sprechen, aussprechen. Man kann ohne Zuhörer sprechen. nicht aber ohne solche etwas sagen. אמר aber ist sagen, mitteilen, verwandt mit עומר die Garbe, חמר der Haufe. Es fasst die einzelnen ausgesprochenen Worte nach ihrem Inhalt und ihrer Absicht zusammen, will vermittelst der Rede den einheitlichen Gedanken und den einheitlichen Willen des Redenden ebenso wieder zu einer Gedanken- und Willenseinheit in der Seele des Hörenden zusammengefasst wissen. אמר ist daher immer von der Absicht eines unmittelbaren Erfolges begleitet, nicht so דבר. Wir sprechen daher von עשרה מאמרות und von עשרת הדברות. Gottes Schöpfungsworte waren unmittelbare Tat. Die Verwirklichung war die unmittelbare Folge. Gottes Gesetzesworte sind zunächst nur Aussprüche des göttlichen Willens. Sie bleiben ausgesprochen, auch wenn zeitweilig keiner sie hört, keiner sie befolgt. לאמר steht daher überall bei der Rede, wo die Absicht ausgedrückt wird, dass das Gesprochene eingeprägt, verstanden, nach seinem Inhalt vollständig begriffen, und zur vollen Erkenntnis oder vollen Willensbestimmung gelangen soll. אמר בלבו: sich selbst etwas zum Bewusstsein bringen, sich selbst etwas einprägen oder zur Befolgung vorsetzen, und ebenso לאמר bei der Selbstrede, wo der Mensch sein eigener Zuhörer ist. לאמר bei Gottes Gesetzesaussprüchen enthält immer die Bestimmung, das kurz und präzis Ausgesprochene (וידבר) nach seinem ganzen Inhalt zum Verständnis und zur Verwirklichung zu bringen. Es ist die תורה שבעל פה zur תורה שבכתב. Daher heißen auch die Dolmetscher und Erklärer des Gesetzes אמוראים. Hier bei einem Schöpfungsworte ist לאמר wie die übrigen מאמרות der Schöpfung: Anordnung, Geheiß, dem die Verwirklichung sofort folgt. Gott segnete die organisch lebendigen Wesen, d. h. er gab ihnen die Kraft zur Fortpflanzung und Vermehrung, und mit dieser Kraft gab er ihnen zugleich die Weisung und den Trieb dazu. Denn in den unfreien lebendigen organischen Wesen ist Kraft und Erfüllung nicht getrennt. Wozu Gott ihnen Kraft gibt, zu dessen Verwirklichung treibt sie auch von selbst die Kraft. Es ist das Gotteswort, das sich fort und fort in ihnen vollzieht. Es ist daher der Gottessegen, der fort und fort in ihnen spricht: Befruchtet euch und vervielfacht euch und füllet das Wasser in den Meeren, der Vogel aber vervielfältige sich auf der Erde. פרו ist die Erzeugung der Brut. רבו ist die Sorge für die Jungen, durch die die Vermehrung bedingt ist.

And God blessed them: And so [too] (Genesis 2:3), "And God blessed the seventh day." Behold, you have learned [from this] that one who acquires a new thing should make the blessing of 'shehechianu.'

פרו ורבו בימים והעוף ירב בארץ, “be fruitful and multiply in the oceans, and let the birds multiply on earth.” The reason why G-d did not extend a similarly worded blessing for the mammals was so that they should not increase at a faster rate than the human race and man would not be able to prevail against them. Birds and fish whose habitat is the airspace and the seas respectively, do not pose a similar problem.

פרו BE FRUITFUL — פרו is of the same root as פרי, and means bring forth fruit.

ומלאו את המים, this is in the imperative mode, but in a relatively weak conjugation such as אמרו לאלוקים in Psalms 663, or in Hoseah 2,5 רדפו מהר. If the Torah had written mal-u instead mil-u this would have been an imperative in the strong conjugation, comparable to G’d commanding Moses and Aaron with the words dabb-ru (Exodus 12,3.)

"In the seas:" In all of the places that water gathers; even in the rivers that are not seas but are [still] a place of water, as it is written (Exodus 7:19), "upon their rivers, upon their estuaries, upon their lakes and upon all the gathering of their waters."

את המים בימים, the waters which are in the oceans; for in the rivers and streams the fish do not reproduce at such rapid rates. The directive by G’d to multiply was not addressed to them directly, seeing they do not possess the intelligence to receive and understand such messages. What the Torah means is that G’d’s goodwill towards them was equivalent to His having addressed such a blessing to them directly.

The animals also... but since the serpent... We need not ask why the animals remain numerous although Hashem did not bless them and they are constantly decimated. For the answer is: The blessings given to man also included the animals, since they reproduce in a fashion similar to man. This is preferable to Re’m’s answer that the fish’s blessing was in general, for all נפש חיה, and also included the animals, who are נפש חיה. [You might ask:] Mankind was blessed although they are not constantly decimated. Why was being created by the will of their Creator insufficient [to make them inherently blessed]? A possible answer is: Hashem knew that Adam would eat from the Tree of Knowledge, and become affected by the Snake’s impurity, thus receiving an evil inclination — causing many wars in the world.

And this is [why] it states, "and fill the waters, in the seas;" [as] it is difficult, why is is it needed to state "in the seas" and not suffice with stating, "and fill the waters;" but rather the intention is that within the seas, there will they swarm, and that is the blessing of the Blesser, may He be blessed. And it finishes [by] stating, "and the birds will multiply in the earth," since it will increase in the way of all the earth and [this] is correct.

AND FILL THE WATERS IN THE SEA. He blessed them that in their abundancy they would fill the seas, the streams and the pools. Or it may be that their “filling” is to be in the seas only for in the streams they are few.

Be fruitful and multiply: And mules were not included in [this] blessing, as we say (Genesis 36:24), "he is Anah, who found the mules in the wilderness;" and therefore, they do not reproduce and multiply in the world. And even according to Rabbi Yose - who concludes in Chapter Makom She'nahagu, that on the night after the first Shabbat, Adam brought two beasts and cross-breeded them, and from them came the mule - it is not difficult, [since] it had previously been said, "be fruitful and multiply" [and the mule had already been excluded].

ורבו AND MULTIPLY — Had He said “Be fruitful” only, one creature might have brought forth a single one, and no more, therefore He added ורבו “and multiply”, implying that one should bring forth many.

ירב. The word means “may it increase in numbers,” an alternate way of saying yirbeh. We have a similar construction in yifen and yifneh respectively, meaning: “he will turn.” Any verb that can accept the letter ה at the end, may appear both with or without that letter.

"Multiply upon the earth:" Since even those that dwell in the water and are nurtured there lay their eggs on the land (Netivot Hashalom).

Give birth to many. This means in one birth, i.e., twins. We need not ask: It could say just רְבוּ. Why say also פְּרוּ? For [the answer is:] We would not know whether רְבוּ means many offspring or great height. Similarly we find in Parshas Bechukosai (Vayikra 26:9), on the verse והרביתי אתכם, which means “erect stature.” But by saying both פְּרוּ and רְבוּ, we understand that רְבו is connected to פְּרוּ, and means many offspring. (Nachalas Yaakov)

AND LET FOWL MULTIPLY IN THE EARTH. Although the fowl were created out of the waters, their blessing — that they be fruitful and multiply — was to be on the earth for there is no fowl that lays its eggs in the waters and has them grow there. Even those fowl which abide always in the waters and derive their food from them lay their eggs on the earth, and there they are born.

והעוף ירב בארץ, the emphasis here is on the word הארץ, i.e. even though its origin is in the waters the birds will grow and generally behave more like land-based creatures.

תוצא הארץ THE EARTH SHALL BRING FORTH — That is what I have explained (v. 14) that all things were created on the first day, and it was only necessary to bring them forth from the ground.

וחיתו ארץ, the construction is similar to Psalms 104,8 למעינו מים, or to Numbers 24,3 בנו בעור, the letter ו at the end of the word וחיתו is an addition.

תוצא הארץ נפש חיה, earth should produce living creatures possessing a quality of life superior to that of the plants.

"Let the earth bring forth living souls, etc.:" Most of the elements from which animal bodies are composed are found in the ground; and so [likewise,] the dead body after a long time becomes earth. And the ancients thought that the earth brought out man and animals by itself. And Ovid (Mct. I, 70) was in doubt about the creation of man, if the Creator of all created him from divine seed or whether the earth which had then recently been separated from the skies included some heavenly seed [and engendered him]. And the divine Torah informed us that both man and animals were [created] by the command of God and not by chance.

CATTLE. These are the species that eat grass, whether domestic animals or those of the wilderness.

And God said, etc.: This too was only for that time, as we explained with the creation of the swarms of the waters. And the reason that He did not need to say to them to be fruitful [is that] He implanted in them the ability to reproduce, and they would reproduce on their own. But He did command them not to interbreed, one specie with a different specie; and this is what it states, "according to its specie."

ויאמר אלוקים תוצא הארץ נפש חיה, on the sixth day both the mammals and man were created, seeing both of them inhabit the dry land on the earth.

Living [soul] creatures, according to its specie: At the time of the pronouncement, the command was that a living soul should should come out, that has several types that grow like it. Like a lion, that has several types that differ in their from and within [all of] them is the one soul of the lion.

ורמש, according to Rashi this word describes the creatures which creep on the ground. Nachmanides queried this, pointing out that in Genesis 7,21 in connection with the deluge, the Torah writes:ויגוע כל בשר הרומש על הארץ בעוף ובבהמה ובחיה ובכל שרץ השורץ על הארץ וכל האדם. “All flesh that moved on the earth perished, both fowl and cattle and, beast, and every swarming thing that swarms on the earth, and every human.” In view of this he interprets the word רמש as related to the root רמס. When speaking of the four-legged animals, the term refers to their trampling the earth with their feet, whereas when speaking about the small creatures, it means that they hug the earth with their entire bodies while in motion.

What I have already explained... Rashi is answering the question: Why is it not written, “Elohim created”? Whereas “Bring forth” implies it was already created but was covered by the earth. [Thus Rashi explains, “Everything was actually created from the first day.”] But the earlier verse (v. 12), “The earth brought forth grass,” does not prove this. For there it means that the earth brought to actuality what it was commanded (v. 11): “Let the earth sprout grass.” This is so because being commanded creates a potential [which can then be brought to actuality]. But it is different in our verse, where “Let the earth bring forth” is the commandment itself, without there being a prior potential existence. (Re’m)

(24-25) Von den Pflanzen hieß es: תדשא, öffnen oder enthüllen, und die Pflanze bleibt bei aller freigewordenen Individualität noch an den Mutterkörper der Erde gebunden. Von den Wassergeschöpfen hieß es: ישרצו המים, frei sich Bewegende erzeugen; allein die erzeugten Lebendigen verharren doch noch innerhalb des Elementes, das sie erzeugte. Erst von den lebendigen Erdgeschöpfen heißt es: תוצא הארץ, dass die Erde sie aus sich hinaussetzen sollte, und erst in ihnen erreicht der lebendige Organismus eine immer höhere und freiere Selbständigkeit bis hinan zum Menschen, der selbst seinem Ursprunge nach nur mit einem Teile seines Wesens der Erde angehört. נפש חיה, siehe oben V. 20. — בהמה rad. כום - בהם rad. בהמה, wie נור - נהר ,בון - בהן ,כון - כהן u.a.m. בום findet sich nur in במה wieder, wo es eine zur Erhöhung eines Gegenstandes dienende Anhöhe bedeutet. בהמה dürfte daher die treffendste Bezeichnung derjenigen Tiere sein, die sich schon vermöge ihrer Natur dem Menschen dienend unterordnen und durch diese Unterordnung die bedeutendste Staffel für die von dem Menschen zu erreichende geistige Höhe bilden. Ohne den Stier hätte der Mensch sich selbst vor den Pflug und den Wagen spannen, die schwersten Arbeiten vollbringen, die schwersten Lasten fortschaffen müssen, und unter der Last der Körpermühe wäre auch sein Geist erlegen, ja hätte sich nimmer erheben können. Indem der Mensch den Stier vor Pflug und Wagen spannen und das ihn nährende und kleidende Schaf ohne Körperanstrengung weiden konnte, blieb sein Geist frei für die Umschau am Himmel und auf Erden, er konnte denkend hinter dem Pflug und denkend bei seiner Heerde weilen. Dem Viehe, der בהמה, verdankt der Mensch seine geistige Hoheit, es ward במתו. Ihm gegenüber steht חית הארץ, die חיה, das Waldtier, das, indem es sich nicht unterordnet, das in sich geschlossene, nur sich angehörende selbständige Leben, חיים, darstellt. רמש האדמה ,רמש sind die am Boden kriechenden, niederen Tiere. Siehe oben V. 21.

תוצא הארץ, “let the earth bring forth;” The expression תוצא seems to imply that these creations already existed (and just needed to sprout forth from the ground).

נפש חיה — that have vitality.

ויהי כן, the result of G’d’s directive continued in force for all times.

ויהי כן, it was exactly so, i.e. without omissions or additions. If any of the components of these creatures (genes) were to be missing, they would lose the ability to procreate in kind.

"Living souls:" [This is] a general term, and here it includes [domesticated] beasts, crawling animals and [wild] animals.

Beast [behema]: The difference between an animal and a beast is not like Ramban, of blessed memory, wrote; that an animal eats meat; as we find in the second chapter of (Bava Kamma 19b), "and if you want, I will say that it is a deer [that we are speaking about, which is indeed an animal - as opposed to a beast - and nonetheless does not eat meat.]" And about the dog, there is an argument of the Tannaim in Tractate Kelayim, as to whether it is a type of beast or animal; and there is none that eats meat more than it. But rather, the difference is that the animal is naturally wild; if not that he is domesticated, by raising and accustoming him to change his nature. And a beast is the opposite - that he is tame by nature; if not that he is raised in a forest and, [getting] accustomed to this, changes his nature to become wild. (And see what I have written later, Genesis 2:19 and Genesis 3:13 and in Genesis 6:20, and in Leviticus 17:13.)

נפש חיה, the word נפש is a general rule, whereas the word חיה describes the detail.

[A soul] which is alive. On v. 20, “Let the waters teem,” Rashi explained: “It will have a living soul.” But here he explains differently [and says: “It has a living soul.” Why?] The answer seems to be: The beasts of the earth were completely created on the first day, with their living soul. For about them it is written, “Let the earth bring forth,” [but does not say, “Elohim created.”] Whereas for the fish and birds, only the ability to swarm as bodies was created on the first day, without the living soul. For about them it is written (v. 21): “And thus Elohim created...” [referring to their living souls].

AND BEAST OF THE EARTH. Those which eat flesh are called chayoth (beasts), and they all seek and seize prey.

תוצא הארץ, “let the earth bring forth;” when it comes to producing creatures whose habitat is earth, creatures equipped with a נפש, a life force, [of some spiritual dimension, my words, Editor.] we find that G-d created 4 different species, i.e. חיה, בהמה, ורמש, וחיתו ארץ, but when they are listed separately only 3 of them, the ones that are almost exclusively made up of bodies, are listed before the Torah states that “G-d saw that it was good.

ורמש — It means creeping swarms that creep low upon the ground; they appear as though they are dragged along, for how they move is not discernible. What we call רמש and שרץ in our (Hebrew) language, they call in old French mouvoir; English to move.

"According to its specie:" As per above, verse 11.

בהמה ורמש וחיתו ארץ, compare Rash’bam

VAREMES’ (AND CREEPING THING). Rashi wrote: “These are creeping swarms that creep low upon the earth, appearing as though they are dragged along.” Now in this chapter we find: And over every animal ‘haromeseth’ (that creepeth) upon the earth;¹⁹⁵Verse 28. Here Rashi’s interpretation could not apply to animal. and it is further written, And all flesh ‘haromes’ (that moved) upon the earth perished, both fowl and cattle, and beasts, and every swarming thing that swarmeth upon the earth;¹⁹⁶Genesis 7:21. also, Wherein all the beasts of the forest ‘tirmos’ (do creep forth).¹⁹⁷Psalms 104:20. But the meaning of r’misah is as if it were written with the letter samech, as in The foot tirm’senah (shall tread it down),¹⁹⁸Isaiah 26:6. and other related expressions. He thus says of beasts and cattle, ‘romes’ (that tread) on the earth,¹⁹⁹Verse 26. and of creeping things that drag along, ‘remes’ (that creep) upon the ground,²⁰⁰Verse 25. because they tread on the ground with their entire body.

"Beasts" (behema): It appears to me that he beginning of this word's usage is with reference to four-legged herbivorous animals that do not prey, like the bull and the sheep, the horse and the donkey; and this is its usage in this verse, and in any place it is juxtaposed to chaya (wild animals). And it appears to me that its main connotation is the opposite of the cruelty of wild animals; since in Syriac, its root indicates softness and goodness - the opposite of harshness. And so did I found in the works of Master Ephraim (S. Ephraem the Syrian), Section 3, page 614, "Tivdi letaiboutach, debah bahemin negdaich" - the intention [of which] is: Is it not up to us to give thanks to Your attribute of kindness, since within it [even] the afflictions that You afflict us with are softened and sweetened? (And it is translated into Latin as: Gratiâs misericordiae tuae maximas agere debemus, quae justitiae severitatem mitigat.) And sometimes the name, behema, is borrowed to include all animals besides man, as in (Psalms 36:7), "you save behema and man, O Lord;" and sometimes it does not include [other] animals, only four legged [ones], whether they be domesticated or wild.

ויהי כן, earth complied with the directive by its Creator in producing these creatures

"And remes (crawling animals):" "These are the creeping things, which are low and crawl upon the earth and appear as if they are dragging along, because their movement is not discernible" (Rashi). And remes is different than sherets (creeping animals), since it does not include flying creatures and fish (Johannes Clericus); since a remes [by definition] must crawl on the earth, as remes is [derived from] remisa (treading). However, the root remes is also used with [reference to] all four-legged animals, as in (Psalms 104:20) "in it crawls (tirmos) all the animals of the forest;" and also all the birds [are included], as in (Genesis 7:21) "And all flesh that crawls (romes) on the earth perished, among the fowl and among the beasts and among the animals and among all the creeping animals that creep on the earth and all men." And observe that it does not state [in the verse just quoted], "among all men," but [rather] "and all men;" since man is not included in "all flesh that crawls upon the earth." Rather, he is a different specie and separate from them. And the author of the cantillation marks also understood thus and [so] separated [that part of the verse] with an etnach (which denotes a pause) before "and all men." And the reason is that when animals and birds walk, their bodies are flat and laying (horizantal) upon the face of the earth; which is not the case with man, who walks with an erect posture, and his body is straight (vertical) upon the earth. And this is also the opinion of Ramban, who wrote, "because [animals] tread on the ground with their entire bodies."

"And animals of the (chayeto) earth:" Animals that eat meat and prey are called chayot due to their liveliness (chiyutam) and their strength, [which] is how [liveliness] is understood in (Exodus 1:19), "they are lively." And they are called"chayot of the earth" and "chayot of the field" (Genesis 2:20). And the word, chayeto, with the addition of a [letter,] vav [at the end of the word which does nonetheless not change its meaning] is like "beno (the son of) Be'or" (Numbers 24:3), and "lemayano (to a spring of) water" (Psalms (114:8). And the word, chayeto, is only found in verse [and not prose], and so [too] beno and mayano. And it appears that this is an Aramaic mode of expression [for] the son of Be'or, as in (Song of Songs 3:7), Behold, the bed of Shlomo (mitato shel Shlomo); in the manner of (Daniel 2:20) "the name of God." And even though water (mayim) [in Psalms 114] is not singular, and earth [in our verse] is not masculine, the additional vav [which usually indicates masculine gender and first person] remains due to the poetic style, even when it would have been fitting to change it according to [the word's] standard grammatical form.

ויעש AND HE MADE — He formed them with their full volition and in their full stature (Chullin 60a).

“And G-d made the beasts of the earth according to their kind” – He gave to each species senses and capacities in accordance with what was necessary for that species.

And He made: [This is] the explanation (or elaboration) of "and it was so."

And God made, etc.: Making is often the finishing touches of a matter and [relates] to the inner form of that thing as I have explained above and in several places. And the explanation of the verse is, that beyond that at the time of God's proclamation, the lion came out - and within him were included several types of lions, according to their external form; God also made their inner forms according to their species, such that the nature of one type of lion is not exactly the same as the nature of another. And nonetheless, they are all species of lions, by way of one detail common to all of them, and based on this detail they are all called lions. And so [too] with the ox, and so forth. All of this is with regards to the creatures of the dry land, and it is not the case with the creatures of the sea - [with them,] it was not like this. And all types of chickens are perfectly similar in character and they are only different in their outer appearance and appear like two types of chickens. And the Creator, may He be blessed, knows the reasons of the [details of the] creation; why the creatures of the dry land were created differently than the creatures of the sea.

And God made: The explanation is the creation of the life-giving soul, in the way that we explained it with the swarms of the water. And Rashi explained it in a different manner, 'and these and those are the words of the living God.'

ויעש אלוקים, the reason why the Torah reports G’d as ויעש, completing something after having already written ויהי כן signaling that G’d’s directives had been carried out, is that G’d’s directive consisted of 3 parts in addition to the directive to create man, i.e. domestic mammals, free-roaming mammals and creeping creatures. G’d constructed each category in such a way that they would make their habitat on different parts of the earth. This has been emphasised by the words למינה, למחנה, למינהו, being inserted between the names of each category of creatures.
G’d did all this in order that one category of creature should not inflict harm, damage on its counterpart by interfering with the other’s lifestyle in its respective domain. This is also the reason why He did not bless them. How could G’d have blessed them with the formula: “be fruitful and multiply and fill the earth,” seeing that He did not want that the harmful creatures amongst them would multiply in such a fashion? Some of these animals’ very grazing on the earth would be a form of causing irreparable harm on the surface of the earth. Our sages (Rashi on verse 22) claim that the reason G’d did not extend His blessing to these beasts was on account of the serpent which became a destructive force.

According to their desire. בצביונם means according to their will, i.e., if the animal had originally been asked: “Do you want to be created like this?” it would have agreed.

”Man is the fourth of these species, and that it why the Torah continues 2,7 ויהי האדם לנפש חיה that the human species became part of that group only after G-d having provided it with a Divine soul, נשמת חיים.

The creeping things of the ground: Since there is a difference between earth and ground; as earth is a [more general] category that includes both the dry places of inhabitation and the places of rivers and lakes; which is not the case of ground, which is only dry land - 'examine and find' [this to be true]. And in that there are also several creeping things of the waters, which were [already] grouped under the creation of the swarming things of the water, in the seas; for this reason the verse was precise [to indicate] that in this proclamation only the creeping things of the ground were created.

הבהמה, these are the animals which live in close proximity to man, are used by him on a daily basis. This includes, cattle, sheep, goats, horses donkeys and camels.

And their full size. I.e., they were full-sized from the beginning. Rashi is answering the question: Why is it written here, “And thus Elohim made...” after it is already written (v. 24), “And it was so”? [To teach that they were created as they desired, and fullsized. Similarly we may ask:] For the grass, why did it say, “The earth brought forth grass” (v. 12), after it already said, “And it was so”? To teach that the earth disobeyed, as Rashi explained there (רש"י פסוק יא ד"ה עץ). And for the luminaries, why did it say, “Elohim made” (v. 16), after it already said, “And it was so”? To teach that Hashem diminished one of them. (Re’m)

חיתו ארץ — The ו in the word חיתו is superfluous (added for stylish purposes).

חית הארץ, this includes “wild” beasts such as lions, tigers, bears, wolves, etc., beasts which are predators. G’d arranged for the nature of these beasts to be such that they do not choose urban areas as their natural habitat. If they would tend to make their habitat on earth indiscriminate instead of confining themselves to virgin regions, they would lay the earth waste, and would take over by multiplying themselves while devouring weaker species. (compare Exodus 23,29) you will find that anywhere in Scripture where mention is made of the destruction of man’s habitat, that the wild beasts took over the regions formerly inhabited by man. (Leviticus 26,22)

ורמש האדמה, this also refers to specific locations in certain deserts, as mentioned by Moses in Deut. 8,15, when he mentioned the presence of such lethal snakes, etc., in certain areas in the desert. Other creeping creatures are found on a regular basis also in the regions inhabited by man, and those do not pose a threat to man. The expression רמש, refers to a type of motion. Note how G’d in His wisdom arranged all this. The worms which appear to spontaneously develop from decaying vegetable or animal matter have not been mentioned at all in connection with G’d’s creative activities, even though they possess the ability to move.

וירא אלוקים כי טוב, even though among these newly created creatures there are those which function as predators, and otherwise harmful beings, they still are also useful in many respects as has been proven by a number of scientists who are able to use the stings of wasps, etc., to help extract poisonous venom from human tissue and neutralise it. G’d provided each of the species with limbs or organs suitable to their individual lifestyle. The lion and other predators are equipped with special teeth and claws in order to facilitate their attacks on more peaceful creatures who serve as their food. At the same time, gazelles, deer, etc., which are primary targets of these ferocious beasts have been given musculature to enable them to escape from the clutches of such predators by their superior speed. Each species has been equipped with means to help it to ensure its survival in a hostile environment. This is proved by the fact that these species have not become extinct over thousands of years. Although, basically the animal kingdom can be divided into the aggressors and the victims, G’d has provided nourishment for both types of species. Each type of animal enjoys the food G’d has provided for them in nature. At the same time, each will have to die in due course. The predators will meet death either at the hands of hunters or other stronger predators, or through natural disasters depriving them of their means of survival. Job 4,11 “the lion perishes for lack of prey,” already attests to this phenomenon, as does Amos 3,4 in which the prophet describes that when these beasts succeed in killing their prey they call out in triumph. The prophet Nachum (2,13), as well as many other verses in the Bible testify to the fact that even these ferocious beasts are frequently neutralised by natural disasters. Still, the fact is that none of these predators are genetically unable to subsist on a vegetarian diet, else, at the time when G’d created them and there were only herbs to feed on, they would have perished before being able to even reproduce themselves. If, at that time, the lion had already fed on sheep, one of G’d’s species would have been eliminated from earth, contrary to G’d’s design. He had not created them in order for them to become extinct. It is quite clear from verse 30 in our chapter that originally, G’d had assigned the herbs as food for all חיות, free-roaming animals.

נעשה אדם WE WILL MAKE MAN — The meekness of the Holy One, blessed be He, they (the Rabbis) learned from here: because the man is in the likeness of the angels and they might envy him, therefore He took counsel with them (Midrash Tanchuma, Shemot 18 and see Genesis Rabbah 8). And when He judges the kings He likewise consults His heavenly council, for thus we find in the case of Ahab to whom Micha said, (1 Kings 22:19) “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.” Has God, then, a right hand and a left hand? But it means that some stood on the right side to plead in favour of the accused and others stood on the left side to accuse; and similarly we read (Daniel 4:14), “the matter is by the decree of the watchers, and the sentence by the word of the holy ones”, — here, also, He consulted His heavenly council and asked permission of them, saying to them: “There are in the heavens beings after My likeness; if there will not be on earth also beings after My likeness, there will be envy among the beings that I have created” (Sanhedrin 38b).

ויאמר, G’d addressed His angels.

ויאמר אלוקים נעשה, at this point G’d endowed His entourage to carry out the task assigned to it.

"Let us make:" It appears to me that this is also an ancient mode of expression, in the way of Aramaic. And the intention is not that He should consult with others, like angels; since it states "in Our image," and man is not in the image of the angels. It is also not an expression of honor, like the speech of kings [who refers to themselves as 'we']. Rather, this is the way of Aramaic, as in (Daniel 2:36) "and its interpretation will we say in front of the king;" and Daniel would not have used an expression of honor for himself when he was speaking with the big king (as is attested by Rabbi Avraham Ibn Ezra). And this manner [of speaking] is used frequently by the Talmud Yerushalmi and the midrashim: for example, "[Shimon ben Shetach] said to [Yannai], 'And what should we say [to introduce the Grace over the Meal], "for the food which we have not eaten?"'" (Yerushalmi Berakhot 7:2); "I too, we will solve it according to the opinion of the rabbis in the graveyard" (Shir HaShirim Rabbah on the verse "O, my dove, in the clefts of the rock" [2:14]); and also, "Were it only that I had a mother and father that I could honor, so that we would inherit the Garden of Eden" (Yerushalmi Peah 1:1). And Ros. wrote that this is the way of the Holy Language (Biblical Hebrew), to [use] plural when [speaking] about [one]self, as in (II Samuel 24:14) "Let us please fall in the hand of the Lord." And that is not a proof, since David was not speaking only about himself [in that verse], but [rather] about himself and about his people. And so [too] with Rechavam when he said (I Kings 12:9), "What do you advise and we will [respond] to the people", since he combined himself with his advisers; and so [too] Avshalom when he said (I Samuel 16:20), "give your advice, [about] what we shall do."

"Let Us make man:" God did not say, "let Us make a being like an animal in Our likeness," and afterwards call [him] 'man;' and as it is actually written later in Genesis 5:2. But the phrase, "let Us make man," means that there is no need to give [man] this name; rather his character shows that he is man. But, if so, it is difficult: why is it written afterwards that the Holy One, blessed be He, called their name, man; which implies that there was a need to give a name, and as I wrote regarding the name, sky and earth (shamayim ve'aretz). But rather the matter is like this - that man is different from all the species; since all the species were created in such a way that the species was unitary in its purpose and character; which is not the case for man, who rose in [God's] thought to be of two [types of] character. The one would be cleaving to his God, ready and serving in the world like an angel [does] in the heavens. And the second is [such] that he would be political and [take care of] his [own] needs; even though he would nonetheless do the will of God, it would not be on the level of the first. And behold, according to the first characteristic, he is automatically man (adam) based on the phrase 'I will be similar to the most High' (edmee le'elyon) - meaning that within him are included all the powers of the creation and he rules over everything. And behold, he is like the firstborn son of a king, who rules like the king. And because of this, everyone understands that he is the son of the king, in that they see him ruling over every detail. Which is not the case with a son of the king, who is not the firstborn; and the king [merely] makes him rule over some detail and his fellow over another detail, and so [too] with all those that govern the kingdom. It comes out that all of them together are similar to the king; but each one by himself is only similar to the king when he is given the name [of ruler] over that detail that he governs. And thus is man: the individual of spiritual stature is different then the simple individual. And in the Talmud, Shabbat 112b, they hinted to these two types of men. And it stated in the first version [of a particular statement], "this is not a man;" and in a second version, "this is an example of a man," the explanation [of this being] a man of spiritual stature. But the general human species is called man by the nature of the matter, in that they as a group rule over the entire creation. And this is according to [God's] plan. (And so [too] with the name, Israel, which indicates being higher than the nature of creation and the running [of the world]; it will be explained later in Parshat Vayislach that the whole nation is called Israel, but concerning individuals, some are called by the name Israel and some have not reached this.) And, if so, in the statement, "let Us make man," its explanation is [that it refers to] the general species of man and it is certainly called man even without being given the name; since in this general species is the creation dependent, and in this detail, they are similar to the Creator, may His name be blessed. And Adam (Adam Harishon) specifically, before he sinned, was worthy of being called man without being given the name; but after he sinned, he was given the name, man; and it will be explained further.

AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command.
The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements.²⁰¹Fire, wind, water, and earth. Thus when He gave the waters the power of bringing forth a living soul,²⁰²Verse 20. the command concerning them was Let the waters swarm.²⁰²Verse 20. The command concerning cattle was Let the earth bring forth.²⁰³Verse 24. But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground,²⁰⁴Genesis 2:7. and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life.²⁰⁴Genesis 2:7. And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him,²⁰⁵Verse 27. in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite,²⁰⁶The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family. and is the most acceptable of all interpretations that have been advanced concerning it.
The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed;²⁰⁷Daniel 3:19. similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh;²⁰⁸Psalms 39:7. When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise,²⁰⁹Ibid., 73:20. that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor,²¹⁰Ibid., 8:6. meaning that the goal before him is wisdom, knowledge, and skill of deed.²¹¹Ecclesiastes 2:21;4:4. In real likeness his body thus compares to the earth while his soul is similar to the higher beings.

"Let us make man in our image, according to our likeness:" Ramban wrote in the name of Rabbi David Kimchi that the Holy One, blessed be He, said to the earth, "Let us make, you and Me;" since the earth gave the bounty of its physical material - as it gave to the other animals - and the Holy One, blessed be He, gave the spiritual part; and [so,] "in our image, according to our likeness," means that [man] should be similar to both of them: in his body, to the earth and in his soul, to the celestial ones.

And God said, "let us make man, etc.": The intention of this is that God did not create man like the creation of the swarms of the waters and the swarms of the earth, [meaning] that He spoke to the waters and they brought forth the swarms and he spoke to the earth and it put forth [creatures], but rather He, the Creator said that He would make man.

ויאמר אלוקים נעשה אדם, in connection with all the other matter created in the “lower” regions of the universe, G’d issued a directive to earth phrasing it in the third person, i.e. indirect mode such as תדשא הארץ, “let earth produce herbs,”(verse 11) or ישרצו המים, “let the waters teem, etc.” (verse 24). When it came to creating the human being, the last of the creatures composed of several elements, He said נעשה אדם in the first person. Man was created last, as a sign that he is the crown jewel of creation, to make clear that all the creatures who preceded him in the order in which they were created are to serve as making life more pleasant and convenient for him. He is to be master of them all.
When the Torah wrote נעשה in the first person plural mode, my father explained this as including the various elements all of which had also been the product of G’d’s creative activity which had aimed at ultimately creating man. G’d implied that in creating man He would make use of all the ingredients in the universe that He had already created. They were all His partners in that respect, supplying parts of the raw material G’d used to make man. We may understand the entire line as if G’d had said to all these raw materials: “let us, you and Me together, construct a human being.” We find that our sages in Bereshit Rabbah 8,3 took a similar approach when they said that G’d consulted when creating heaven and earth. Rashi explains that the plural in the word נעשה is accounted for by the fact that G’d consulted with the angels. They could be included in the “we,” seeing that both G’d and the angels share the fact that they are disembodied intelligences. G’d meant to imply that man would share an attribute with Himself and the angels, namely an intelligence which was not dependent on the body.
We are taught in Bereshit Rabbah 8.3 that the Torah wanted to teach us by the wording of this verse that whenever 2 people who are disparate in stature plan an undertaking involving both of them, the intellectually superior one should consult with the other before going ahead on his own. Furthermore, in the same paragraph of Bereshit Rabbah, Rabbi Shemuel bar Nachman in the name of Rabbi Yonathan says that at the time when Moses had to write down the details of everything G’d had created on each of the six “days,” he balked when he came to this verse. He asked G’d if this formulation would not encourage heretics to think that G’d had a partner (as Divinity). G’d replied: “write it down as I dictated it to you; if someone wants to fool himself into believing that I must have a partner, let him delude himself.” G’d called this crown jewel of His creation Adam, as we are told in Genesis 5,1. (referring to Adam/Chavah). If the reason that G’d called man אדם was that he was made from אדמה, “earth,” this hardly seems to justify the name אדם, seeing that all the other creatures on earth were also made from earth. G’d wanted to distinguish man both by name as well as by body and spirit. Everybody knows that all other living creatures on earth have as their raw material earth, dust; there was therefore no need to remind us that they were inextricably tied to earth.
G’d called Man, whose spirit originated in heaven, as distinct from the spirit of the animals, אדם, to prevent his being perceived as part of life in the celestial regions. People should not think that man was simply an angel who had come down to earth. Residents of the celestial spheres have not been equipped with a body at all. The basic elements from which they are formed are none of them raw materials found in our “lower” universe. Even such creatures as שדים, demons, which do possess a body, (Chagigah 16) are totally different from man. Demons, though superficially similar to man, have been constructed from a fifth element, not from one of the four elements. At least this is what we have been told by the scientists of our time. When the Creator formed man using ingredients that are at home in the celestial regions as well as ingredients which are common in our domain, He called this creature אדם in spite of the fact his spirit originated in heaven, seeing his habitat was earth. Even though man has been equipped to make matters spiritual his principal pursuit in life, not one in a thousand does so. Hence, a name that reflects man’s predominant concern with earthly matters is quite appropriate. King Solomon had already lamented this fact in Kohelet 7,28 when he mentioned having found only one “man” in a thousand.

ויאמר אלוקים נעשה אדם בצלמנו, “G’d said: ‘let us make man in our image.’” The Torah assigned a special paragraph to the creation of man as he is such a superior creature, totally different in nature from all other living creatures. The word נעשה, in the plural, is used because seeing that on the first day of creation G’d was completely alone in the universe when He created something out of nothing, in the meantime all the phenomena which had come into existence since that day would contribute some of their own essence to the body of man. In other words, earth itself had become a partner in G’d’s creative activities and was invited to contribute to the making of the first human being. There is nothing surprising about this, as G’d had already empowered both water and earth on the fifth day and the early part of the sixth day respectively, to generate living creatures of differing capacities. G’d contributed the living soul which did not originate in either the domain of water or earth but in the celestial regions. (Genesis 2,7) Our sages explained the expression נעשה as G’d having consulted with other celestial beings before creating man. The reason for this “consultation” was that the angel in charge of running the physical universe on behalf of G’d had now to be consulted or instructed when a human being would emerge from earth, a domain which this angel was entitled to consider as his “backyard.” Rabbi Saadyah gaon understands the plural נעשה as basically a variation of the singular, similar to Balak when he invited Bileam to curse the Jewish people, saying to him אולי אוכל נכה בו, “perhaps I may be able to defeat it.” (the people). (Numbers 22,6) Rabbi Saadyah quotes more examples of plural formulations in reality being singulars dressed up as plurals in order to make them sound more impressive

They were jealous of him. This raises a question: Are angels indeed jealous? [Apparently not] for at the Giving of the Torah, Chazal say [that Moshe answered the angels rhetorical-ly]: “Is there jealousy among you?” (Shabbos 89a). The answer seems to be: Angels surely are not jealous of each other. But they are jealous of man, who was granted loftiness similar to theirs, although he is formed from clay.

Alle übrigen Geschöpfe werden nur mit ihrer Entstehung eingeführt, bei dem Menschen hält die Schöpfung inne und kündet der bereits geschaffenen Welt zuvor die Absicht an, einen "Menschen", einen "Adam" zu schaffen. Soll dieser "Adam" doch als von Gott eingesetzter Walter und Herrscher in die geschaffene Erdwelt eintreten. Es wird diese Welt auf den Eintritt ihres Herrn vorbereitet. In diesem Sinne dürfte auch der Plural נעשה zu verstehen sein. Dem Pluralis majestatis, in welchem ein menschlicher Herrscher dem Volke seinen Willen kund tut, dürfte auch wohl ursprünglich die Anschauung zu Grunde liegen, dass der Herrscher hier nicht von dem Standpunkte seines individuellen Willens, seiner individuellen Interessen gebietet, sondern dass er sich nur im Zusammenhang mit seinem Volke begreift und nur aus dem Gesichtspunkt des Gesamtinteresses und des Gesamteils Anordnungen und Bestimmungen trifft. Nur als Repräsentant der Gesamtheit gebietet der Fürst der Gesamtheit. So kündet der Schöpfer auch der Erdwelt die Einsetzung ihres Herrn gleichsam in ihrem eigenen Interesse, aus Fürsorge für ihre eigene Bestimmung an. Ebenso die Zerstreuung der Völker, הבה נרדה נבלה שם, aus Fürsorge für die Zukunft des Menschen selbst. Es erscheint der Pluralis majestatis in der Gottesrede da, wo ein scheinbar beschränkendes, störendes Einschreiten als im tiefen Grunde heilbringendes, rettendes und notwendiges begriffen werden soll. אדם, siehe Jeschurun VIII. Seite 524 ff. Wir haben dort bereits darzutun versucht, wie die grammatische und logische Analogie gegen die gewöhnliche Annahme spricht, die אדם von אדמה ableitet und die Charakteristik des Menschen als "Erdgeborenen" begreifen lässt, während doch offenbar אדמה von אדם gebildet ist, die stoffliche Herkunft aus Erde ein Merkmal wäre, das allen Geschöpfen gemeinsam zukommt, und das spezifische Merkmal des Menschen vielmehr darin bestehe, dass er nicht ganz seiner Entstehung nach der Erde angehört, sondern der seinem von der Erde genommenen Stoffe eingehauchte Gotteshauch ihn zum Menschen macht. Schon die Ankündigung hier spricht dafür, dass in אדם das ganze höhere Wesen und die ganze höhere Bestimmung des Menschen ausgesprochen sein müsse, und auch in Stellen wie: ואתנה צאני צאן מרעיתי אדם אתם kann unmöglich der Mensch als Erdkloß begriffen sein. Wir haben dort die Etymologie des Wortes אדם aus der Bedeutung Rot, als der am wenigsten gebrochene Lichtstrahl, somit als die nächste Offenbarung des Göttlichen im Irdischen; — als lautverwandt mit הדם, Schemel, somit als: הדום רגלי שכינה auf Erden, als Vermittler und Träger der göttlichen Herrlichkeit auf Erden, (im Gegensatz zu במה ,במה ist die Vermittlung der Erhöhung eines Anderen, הדום erspart einem Hohen, die Füße auf die Erde zu setzen. Ohne die Einsetzung des Menschen zum הדום — אדם müßte Gott alle die Wahrheit, die Barmherzigkeit, das Recht und die Liebe, die er auf Erden gefördert wissen will, selbst auf Erden vollbringen. Das reine, Gottes Willen vollbringende Wirken des Menschen enthebt die Gottheit des Niedersteigens zur Erde, enthebt sie des unmittelbaren Vollbringens ihres Willens im irdischen Kreise, במת האדם - בהמה ,הדום שכינה - אדם); — mit חתם, Siegel, (welche Verwandtschaft schon durch die Wurzel אטם, schließen, vermittelt wird), somit als das Siegel Gottes an seiner Schöpfung, als die Signatur, die der Welt ihren unsichtbaren Herrn und Meister vergegenwärtigt; — endlich als (דמ(ה mit vorgesetztem individualisi- renden א, als ein Wesen, dessen ganze Bestimmung in seine Gottähnlichkeit aufgeht, das aber diese Gottähnlichkeit in freier selbsttätiger Energie verwirklichen soll, somit Repräsentant, Stellvertreter, das Alterego der Gottheit; — alle diese Begriffe sind im tieferen Grunde eins, sowie auch alle die Ableitungen א־דם ,חתם ,הדום ,אדום :אדם wesentlich zusammenfallen; wir dürfen sie alle in den Begriff der Stellvertretung zusammen fassen und אדם als Stellvertreter bezeichnen. — בצלמנו. Wir haben ebenso bereits dort (S.526) nachgewiesen, dass צלם, verwandt mit (סמל, (שלמה) שלם (שמלה, nur die äußere Hülle, die leibliche Gestalt bedeutet. Also: in unserer Hülle, d. h. wenn alle die Barmherzigkeit und Milde, die Wahrheit und das Recht und die Heiligkeit der göttlichen Waltung in einer äußeren, sichtbaren Hülle auftreten wollte, so würde sie in der Gestalt erscheinen, die der Schöpfer dem Menschen erteilte. Schon die leibliche Gestalt des Menschen verkündet ihn als den Stellvertreter Gottes, als die Gottheit auf Erden, sie ist כדמותנו sie ist eine solche, wie sie einem zur Gottähnlichkeit bestimmten Wesen entspricht. — דמה ähnlich sein. Indem דמה zugleich schweigen bedeutet, und der Begriff der Ähnlichkeit sich hier also konstruiert, dass der ähnliche Gegenstand dem andern gegenüber schweigt, d. h. ihm nichts entgegensetzt, buchstäblich: ihm nicht widerspricht, nichts ihm Widersprechendes enthält — (auch unser deutscher Sprachgedanke kennt den Ausdruck: schreiende Gegensätze) — stellt sich die von dem Menschen zu erwartende Gottähnlichkeit zunächst negativ dar, dass er in seinem ganzen Wesen nichts hege und pflege, was der göttlichen Wahrheit, Liebe, Gerechtigkeit und Heiligkeit widerspricht. Gott gleich kann der Mensch nicht werden, aber ähnlich soll er ihm sein, soll nichts Gott Widersprechendes in sich und bei sich dulden. התקדש, das Hinanstreben zur Gottesheiligkeit ist seine Bestimmung. Also: Wir wollen einen Stellvertreter bilden in einer unser würdigen Hülle, wie es unserem Ebenbilde entspricht. — וירדו, es ist hier sofort אדם als der Kollektivbegriff der Menschheit gefasst, darum Pluralis. רדה, Grundbedeutung: etwas aus dessen freier Höhe in die Hand, d. i. in seine Macht herabbringen, וירדהו אל כפיו, מגוית האריה רדה הדבש bei Simson, und רודה פת bei den Weisen das Herabbringen der an den Ofenwänden festsitzenden Brode. Davon: etwas aus dessen freier Selbständigkeit in seine Macht bringen, sich untertänig machen. Mit dem Akkusativ heißt es: den ganzen Gegenstand sich untertänig machen, so nur zweimal: רודה באף גוים 4ח!1 לא ירדנו בפרך לעיניך (Jesaias 14. 6), wo es beidemal ein Überschreiten der dem Herrn oder dem Könige zustehenden Gewalt bedeutet. Sonst immer רדה ב־: gewisse Teile, Beziehungen eines Objekts sich untertänig machen, beherrschen. Diese Stellung hat der Mensch zu allen lebendigen Wesen auf der Erde. Er hat nicht die Bestimmung, sie alle und zwar ganz sich untertänig zu machen. Die Erde und ihre Geschöpfe mögen noch Beziehungen haben, die uns entzogen sind, in welchen sie Selbstzweck sind. Allein er hat die Bestimmung: לרדות בם nicht א1תם, seine Herrschaft unter allen lebenden Wesen, an ihnen und an der Erde selbst zu üben, sie für die Erfüllung seiner Menschenaufgabe aus ihrer freien Selbständigkeit teilweise in seine Hand zu bringen. Tritt der Mensch als בצלם ובדמות א׳ ,אדם an die Erdwelt hinan und fordert ihre Dienste nur im Dienste Gottes: so erkennt ihn die Erdwelt gern als ihren Herrscher an, seine Herrschaft selbst ist keine Knechtung und Erniedrigung, vielmehr eine Erhöhung und Erhebung aller irdischen Wesen in den Kreis freisittlicher, göttlicher Zwecke. Dem reinen, gottdienenden Menschen beugt sich willig die ganze Welt. Mißbraucht aber der Mensch seine Stellung, tritt er nicht als אדם, als Statthalter Gottes, sondern in eigener Machtherrlichkeit der Welt gegenüber, so beugt ihm auch nicht willig das Tier seinen Nacken. את שהוא בצלמנו כדמותנו ויִרדו את שאינו ב'כ' וִיִרדו, זכו ויִנרדו לא זכו ויִרִדו lehren die Weisen zur Stelle. רדה ist nämlich nicht רדה ,כבש ist nur das Verhältnis des Herrschers zum Volke, das ja auch nur ein bedingtes ist. Ein anderes ist כבש, welches in dem V. 28 das Verhältnis des Menschen zu der leblosen Erdwelt spezialisiert. כבש begegnen wir in כֶבֶש, der Aufgang, die Treppe, im Munde der Weisen: דרך כבושה, ein breitgetretener Weg, also: niedertreten, (amit auch כבס verwandt, walken, Treten der Wäsche) und in כבשן, der Ofen, in welchem die Dinge, die hineingeworfen werden, vollständig aufgelöst und umgewandelt werden. כבש also: gewalttätig niedertreten, dass es nicht aufkommen könne, völlig bezwingen, oder etwas in seiner innersten Natur umwandeln und umgestalten. Diese Aufgabe, einer Sache seinen Stempel aufzudrücken, sie völlig in sein Geschöpf umzuwandeln, hat der Mensch nur der leblosen Natur gegenüber, die derselben angehörigen Wesen sollen ihm Stoff und Werkzeug und Mittel zur Ausführung seiner Gedanken werden. Die menschliche Kunst ist der כבשן, der große Kalzinierofen, aus welchem die Erddinge in ganz umwandelter Gestalt hervorgehen. Darum heißt es V. 28: מלאו את הארץ וכבשוה ורדו בדגת הים ובעוף השמים וגוי. War doch hinsichtlich der lebendigen Welt ursprünglich auch nicht das Töten erlaubt! — Also: Gott sprach: Wir wollen einen Adam machen in einer unser würdigen Hülle, wie es unserm Ebenbilde entspricht, und sie sollen ihre Herrschaft üben an den Fischen des Meeres und an dem Geflügel des Himmels und an dem Viehe und an der ganzen Erde und allem Gewürme, das dahinschreitet auf der Erde. Indem hier ובכל הארץ die Aufzählung der lebendigen Welt unterbricht und ihm erst ובכל הרמש folgt, scheint die Herrschaft über das Gewürm nur als Folge der Herrschaft über die ganze Erde begriffen zu sein. In der Tat übt auch der Mensch eine Herrschaft über die niedern Tiere nur insofern, als er sie durch Vertilgung oder Verscheuchung von jedem Stückchen Erdboden entfernt, den er für seine Herrschaft in Anspruch nimmt.

נעשה אדם, “let Us make a human being;” it is remarkable that the Torah did not write: נברא אדם, “let us create a human being;” the reason is that the first step, i.e. בריאה, is something that only the Creator Himself is able to perform, He cannot share this step of the process with any of His creatures. Compare Genesis 1,27: ויברא האלוקים את האדם, “the Lord created Adam, (no plural mode here); or compare Genesis 6,7: האדם אשר בראתי, “the human being whom I created.” When it comes to secondary or tertiary stages, G-d may coopt other forces in His endeavor. [Compare Kimchi on Isaiah 6,8 on the word לנו; Ed.] An alternate exegesis: we find a similar formula: “let us interpret,” in Daniel, 2,36 where Daniel offers to reveal the meaning of the king’s dream, but only he himself in a private audience with King Nebuchadnezzar will actually reveal it [out of deference to the King, since it contained unpleasant news. Ed.]

נעשה אדם WE WILL MAKE MAN — Although they did not assist Him in forming him (the man) and although this use of the plural may give the heretics an occasion to rebel (i. e. to argue in favour of their own views), yet the verse does not refrain from teaching proper conduct and the virtue of humbleness, namely, that the greater should consult, and take permission from the smaller; for had it been written, “I shall make man”, we could not, then, have learned that He spoke to His judicial council but to Himself. And as a refutation of the heretics it is written immediately after this verse “And God created the man”, and it is not written “and they created” (Genesis Rabbah 8:9)

נעשה אדם, these words have to be understood as in Kings I 22,19-22. In these verses the prophet Jeremiah depicts a conversation in the celestial regions between G’d and His angels and they discuss how to trap Achav through a deliberately false message by the false prophet Michayu, into bringing about his own destruction as retribution for his judicial murder of Navot the Yezreelite. We find similar references to G’d “consulting” in Isaiah 6,8 as well as in Job 1,6 where G’d is described as giving Satan leeway in his treatment of Job בצלמנו, in the image of the angels. [It could not refer to G’d seeing that no one had ever seen something that could be described as an “image” of G’d, the totally spiritual Being. Ed.]

אדם, another one of the species referred to as נפש חיה, one known as אדם. This is why we read in Genesis 2,7 ויהי האדם לנפש חיה, “Adam became one of the species known as נפש חיה.”

"Man:" [This is] the name of the species, as in sheep or cattle, and therefore, He said, "and let them have dominion," in the plural. It appears that the name adam (man) is derived from adom (red), not from adama (ground), since the animals were also formed from the ground. But man is differentiated in his body from animals in that his body is not full of hair and his skin (in moderate climates) is reddish.

"In Our image:" The [meaning of the letter] bet is [to be understood] as in, 'within' or as in, 'with;' since man has a [guiding] 'constellation;' and Rashi has explained [in] Shabbat61b that it is an angel, and this is the image of God that surrounds him and protects him from danger. (And see later, Genesis 4:14 and in the Book of Numbers 14:9.)

And that which is written (Genesis 9:6), "Since in the image of God did He create man" [and not also in the image of the earth,] is to tell of the wonder that through [the Divine image], man is separated from all other animals. And many agreed with this explanation, and there [also] came many other explanations regarding the saying of "Let us make" and regarding the image and the likeness. And it is correct to say that it is [also] for this reason that [the Torah] stated the words, "Let us make;" to show His dominion, may He be blessed, specifically when He made man, to teach that the essence of His kingship is seen in His creatures, [meaning] from man who He formed for His glory. And regarding the image and the likeness, even though it is stated (Isaiah 40:18), "What image will you compare Him to," and it is written (Isaiah 40:25), "To who will you liken Me, that I should be equal," nonetheless we have found that the Holy One, blessed be He, appears to His prophets in a vision of the likeness of man; since at Mount Sinai, He appeared like an elder sitting in an academy and at the Sea, He appeared like a mighty warrior and it is [also] written (Ezekiel 1:26), "Upon the... throne was the likeness of a man;" as it is in all of these [types of] visions, that He, may He be blessed, was accustomed to be seen. And about this [manner of appearance as well], it is possible that He said, "in our image, according to our likeness," even though, in truth, He, may He be blessed, has no likeness; and 'it is the glory of God to hide the thing.'

בצלמנו כדמותנו, according to the interpretation of my father of blessed memory, the meaning of the word בצלמנו applies both to a physical likeness as well as to a spiritual likeness, the ending נו not applying to two different subjects, “our,” but applying to two different parts of the same subject. It matches the prefix נ in the word נעשה. If we understand the word נעשה as applying to the angels, we must treat the words צלם and דמות as referring to spiritual attributes only, the meaning being that man would be endowed with parts of the spiritual attributes known as צלם and דמות respectively. The expressions צלם and דמות respectively, are sometimes applied to something physical and on other occasions applied to something abstract, spiritual. The word צלם is an attribute sometimes applied to a physical entity, such as in Samuel I 6,5 צלמי טחוריכם, “images of your hemorrhoids,” or in Numbers 33,52 צלמי מסכותם, “their molten images.” The same expression is also used to describe something spiritual, as in verse 27 of our chapter here.
The same is true of the word דמות as for instance, in Song of Songs 7,8 קומתך דומה לתמר, “your posture resembles that of a date palm,” or Ezekiel 1,13 ודמות החיות, “and the appearance of the chayot,” (a category of angels shown to the prophet in this vision). The same word is also used to describe physical appearances such as in Ezekiel 32,2 כפיר גוים נדמית “you were compared to a young lion;” or in Psalms 102,7 דמיתי לקאת מדבר, “I am like a great owl in the desert.”
The word נעשה is justified seeing that these attributes are means employed by G’d. The letter ב which serves as a prefix to צלמנו, is to be understood as a “helper,” meaning “equipped with our attribute צלם, i.e. our intelligence, we shall produce a creature whom we will endow with portions of these attributes of ours.” We will do this although, essentially, man is of the earth, to wit his name אדם. Alternately, it is possible to understand the prefix ב in the word בצלמנו as a letter that describes that something is equipped with an attribute. G’d would be saying that this new creature called אדם, man, shall be equipped with the attribute known as צלם.

בצלמנו, “ín our image.” A reference to the facial features of man. The word צלם appears in such a context in Daniel 3,19, “וצלם אנפהי אשתנו, and the features of his face were contorted.” The Torah added the word בדמותינו, “in our form,” as the word is related to דומא, the physical contours of creatures or objects, as this word is used to describe phenomena whose external appearances and shapes are similar to one another. The Torah, in this case, draws attention to man and other mammals produced by the earth on the sixth day having much in common in terms of external appearance and raw materials used to produce them. The plural refers to the spiritual similarity of man to disembodied celestial beings on the one hand, and his physical resemblance to purely terrestrial beings on the other. The reason why the Torah added the words בצלם אלוקים ברא אותו, is to emphasise the miraculous properties possessed by a creature such as man.

By the decree. I.e., as the angels decree and speak before Hashem, so the matter stands. Thus we see that Hashem consults the angels.

And He said, "let us make," since He is the source of humility; for this reason, He spoke in the plural form, since this is how a humble individual speaks. And He did not get concerned with giving room for error [that there are other powers besides God which helped in the creation of man], since He preceded [it] by stating, "And God said," [which is in the] singular: the Lord, He is God, He, Himself in His glory - as if it were possible - molded the dirt and blew the spirit of life into it. Its stating "let us make" in the plural form also wants [to teach] that the attributes of God are many; the thirteen attributes of mercy and the name, Elohim, which is the attribute of judgment, agreed together to create man.

AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA. On account of his [man’s] being male and female, he said, And let ‘them’ have dominion over the fish of the sea, in the plural.
In Bereshith Rabbah, the Rabbis have said:²¹²7:7. “Let the earth bring forth a living soul after its kind.²⁰³Verse 24. Said Rabbi Elazar: ‘A living soul — this has reference to the spirit of the first man.’” Now it is impossible that Rabbi Elazar should say that the expression, Let the earth bring forth, be explained as having reference to the soul of the first man at all.²¹³Since man did not at all derive his higher soul from the earth at all. Instead, his intent is to say what I have mentioned, that the formation of man as regarding his spirit, namely, the soul which is in the blood, that was done from the earth, just as in the command of formation of the beasts and cattle. For the souls of all moving things were made at one time, and afterwards He created bodies for them. First He made the bodies of the cattle and the beasts, and then the body of man into whom He imparted this soul [which resides in the blood, and is akin to that of the cattle and beasts], and afterwards, He breathed into him a higher soul. For it is concerning this separate soul that a special command was devoted by G-d Who gave it, as it is written, And He breathed into his nostrils the breath of life.²⁰⁴Genesis 2:7.
The way of truth in this verse [as to why Scripture begins with “man” in the singular — let us make ‘man’ — and then uses the plural, let ‘them’ have dominion] will be known to him who understands the following verse [27, where the same change appears. It begins by stating, in the image of G-d He created ‘him,’ and then uses the plural: male and female He created ‘them’.]
It is possible that Rabbi Elazar meant to explain the expression Let the earth bring forth as meaning “the earth of eternal life,” that it bring forth a living soul after its kind that will exist forever. Similarly, [we explain that when Scripture] said, male and female He created them,²⁰⁵Verse 27. it is because man’s creation at first was male and female, and His soul was included in both of them. However, in the formation, man was formed first, and then He built the woman from the rib of man, as Scripture tells later. Therefore Scripture mentioned here the term “creation,” and in the chapter below it mentioned “formation.”²⁰⁴Genesis 2:7. The person learned [in the mysteries of the Torah] will understand.
The meaning of let them have dominion is that they shall rule vigorously over the fish, the fowl, the cattle, and all creeping things — “the cattle” here includes the beast.
And He said, And over all the earth, to indicate that they are to rule over the earth itself, to uproot and to pull down, to dig and to hew out copper and iron. The term r’diyah — [’v’yirdu’ over the fish … and over all the earth] — applies to the rule of the master over his servant.

.נעשה אדם, the word אדם includes males and females. Proof that this is so is found in Genesis 5,2, when both the males and the females of the species are described as having been “created,” i.e. בראם, “He had created them;” we also have a statement by Rav Hunna, who asks the rhetorical question: ‘how do we know that Chava was also called אדם? Answer (Isaiah 44,13) כתפארת אדם לשבת בית, which is translated by the Targum as: “like the beauty of a woman who resides in a house; (or who transforms a house into a home).” Furthermore, we have a verse in Numbers 31,35: ונפש אדם מן הנשים, “and human souls, of the women;”

בצלמנו IN OUR IMAGE — in our type.

כדמותנו, similar to us (angels) in our intellectual faculties. This is borne out by the fact that when man’s spiritual decline is described in Psalms 49,3 his intelligence at that time is compared to a בהמה, a domesticated mammal.

בצלמנו, a species designed to live forever seeing that it is predominantly intellectual. By doing this, G’d provided an opening by means of His Torah to acquire an understanding of the nature of purely spiritual, disembodied beings such as angels. Our soul has been given the key to understand something about the nature of such beings.

"In our image" (tsalmeinu): The form of the body and its build is not called tselem but rather toar or tavnit (as Rambam said in the Guide for the Perplexed 1:1). Since they would say yafat toar (nice appearance), not yafat tselem. And to indicate the construction of the parts of a body, they would say, "the tavnit of the tabernacle and the tavnit of all its vessels" (Exodus 28:9). Rather, they would call tselem anything that is made to resemble something else, like a drawing on paper made to resemble a specific person; and so [too] any statue or mask made to resemble a certain body. As it is written (I Samuel 6:5), "the resemblances of (tsalmei) your hemorrhoids and the resemblances of (tsalmei) your mice;" and (Ezekiel 16:17) "and you made resemblances of (tsalmei) males;" and (Ezekiel 23:14) "resemblances of (tsalmei) Chaldeans, inscribed with vermilion." And the word, tselem is derived from tsel (shadow) (and like Bochart also wrote), since a shadow depicts a form which resembles a body. And from it did men learn to begin the art of drawing. And also in Aramaic, they say a 'golden tslam' [to mean a golden statue] and the like; and the intention is always about something that is made to resemble something else. Only once do we find - in Daniel 3:19, "and the appearance (tselem) of his face changed" - [that it refers] to the appearance of a living person, and it is a borrowed expression [there] and not precise. And behold, man is a resemblance of God; meaning that from a certain angle, he resembles the Power that is Master of all the powers. And ostensibly, the letter bet (designating in or according to) in the word betsalmeinu is difficult according to my explanation - and so [too] (Genesis 9:6), "since betselem (in the image/resemblance) of God did He make man." Since according to my explanation, man himself is the resemblance of God, and not [just created to be] in the image of God. However, it is fitting to know that we have found this in a few places - an additional bet in a word that [simply] indicates that it is the predicate of a statement (praedicatum). For example, "since it is be evil" (Exodus 32:22); "Behold, the Lord will come be strength" (Isaiah 40:10); "He is be one" (Job 23:13); "be the Lord is His name" (Pslams 68:5). And this [type of] bet is frequently used in Arabic. And it appears that the expression, be evil, be strength, be one [all] mainly indicates [that it is] as if you would say a certain person has the characteristic that is called evil, strength or [oneness]. Here too, [it is understood as] "let Us make man [to have] the quality which would justify it being called, resemblance of God." And behold, the word, betsalmeinu, and the expression, tselem Elohim (image of God), are not a proof that the Torah teaches that God has a human form (Antropomorphismus). And we cannot deny that some of our forbears attributed a build like the build of a man to God, and so did they say in the blessing for grooms (Ketuvot 8a), "Who formed man in His resemblance, in the resemblance of the image of tavnito (His build)." And tavnit is certainly a name that refers to the structure of the parts of a body. And nonetheless, our forbears did not believe that God and the angels had a body and a hull like us. And Rashi explicitly wrote (Makkot 12a, s.v. chamuts begadim) that angels are not flesh and blood. But the truth of the matter is that a completely incorporeal simple intellect that has no form - no breadth and width and height whatsoever - is something that is impossible for a person to imagine and [hence] it will not be [internalized by him.] And if the philosophers speak about Him, at the end of the day, they can only describe Him negatively (what He is not), not positively (what He is). And the Torah was given to the whole people, and the people need to be able to imagine their God with a positive description, not just a negative description. And behold, [therefore] our forbears would attribute to God and to the angels and to souls, a finer spiritual substance than any body known to us, and nonetheless, [that substance] has a form and a build. And see the book Malakhet Machshevet, Parshat Shelach Lecha.

"According to Our likeness:" The image is according to our likeness; and automatically, man - who is clothed in it - is in the likeness of God; and in this is the power [of man].

"And let them have dominion over the fish of the sea, and over the birds of the heavens, and over the animals:" And later the order is reversed, as it is stated (Genesis 9:2), And your fear and your dread shall be upon every beast of the earth, and upon every bird... and upon all the fishes of the sea," and also David reversed the order and stated (Psalms 8:7-9), "And You have given him mastery over the works of Your hands, everything have You placed under his feet. Sheep and cattle, all of them, and also the animals of the field. The birds of the sky and the fish of the sea, the ones that travel the paths of the seas." And also here it states, "let them have dominion," but in Parshat Noach [above], it did not mention dominion, and also David stated, "You have given him mastery," and this change [in wording,] does it not matter?