Tafsiran yang Mengutip untuk Kejadian 1:6

“And God spoke all these words, saying.” The text mentions both “dibur” [speaking] and “amirah” [saying] — one is harsh and one is soft, as it is written: Thus shall you say to the house of Jacob — these are the women, speak to them in soft language; and tell the children of Israel — to the males, words as harsh as sinews. For this reason, these are called the Ten Statements [“dibrot”], while all of creation is referred to as the Ten Sayings [“ma’amarot”], because all of creation was formed according to their own inclination, meaning in those forms which they chose for themselves — which is soft speech without decree. But God’s commandments are all royal decrees, as a person should not say “I don’t want to eat pork because I find it disgusting” but rather “I do want it, but the Holy One, blessed be He, has decreed against it” — which is harsh speech.
Nevertheless, for women who are intellectually weaker, one needs to explain in soft language to inform them of the benefits of the commandments, because any intelligent person accepts the decrees of the Holy One, blessed be He, while those with weaker intellect need explanation so that they will accept willingly. Even regarding the creation of heaven and earth it is written: By the word of the Lord the heavens were made (Psalms 33:6). Since they possess intelligence, they accepted God’s decree upon themselves even if not according to their own inclination. But regarding the lower beings it says: Let all the earth fear the Lord… For He said, and it came to be (Psalms 33:8-9). This means that He talked to them with soft speech, and they were created according to their own inclination. However, with the higher beings we find rebuke, as it says: Let there be a firmament (Genesis 1:6), for “a rebuke enters a person of understanding,” and similarly Moses said: Listen, O heavens, and I will speak; and let the earth hear the sayings of my mouth (Deuteronomy 32:1). This works well with the language of “dibur” and “amirah,” whether speaking of heaven and earth in general, or speaking toward people who have [spiritual] height and their height is like the height of heaven, and toward the common people [“amei ha’aretz”].

Go to Pharaoh, to his palace. Rabbi Yehudah HaLevi said: There were two plagues involving water, one that the river turned to blood and all the fish died, and one that the frogs came out of the river. There were two plagues on land, the lice and the mixture of wild animals, as the verse states (Bereishis 1:24): “Let the earth bring forth living creatures.” Two were in the air, for pestilence was abnormal heat or chill that caused countless livestock to die at once, since all life depends on the atmosphere. The second one was the plague of rash, for the Torah calls the sky above their head the heavens (and Moshe began the plague of rash by throwing the furnace soot heavenward). The seventh plague (hail) was a mixture of the sphere of storm and fire, as the Torah describes (9:24): “There was hail and fire flashing among the hailstones.” The eighth plague, locusts, came from far away by means of the wind. The ninth one was a wondrous plague, in which the light of the luminaries and the stars disappeared from the land of Egypt. In the tenth, the destroyer came down from the sphere of splendor to kill the first born”.

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."