Tafsiran yang Mengutip untuk Kejadian 1:7

ואעשך לגוי גדול, “and I will make you into a great nation.” Our sages (Bereshit Rabbah 39,15) explain that being a traveler, a nomad, brings in its wake three negative phenomena. It results 1) in a decrease of one’s fertility; 2) a decrease of one’s financial resources; and 3) in a decrease of one’s standing amongst one’s peers. G-d promised Avraham that he would not suffer from these negative phenomena. By saying: “I will make you into a great nation,” G-d told Avraham that his ability to procreate would not only not suffer but would be enhanced. By adding: “I will bless you,” G-d hinted that Avraham would prosper financially. By further adding “I will make your name great,” He countered Avraham’s concern that his standing amongst his peers would decline due to his becoming a nomad.
It is noteworthy that G-d did not use the customary expression ואשימך לגוי גדול, “I will let you become a great nation,” but He said ואעשך לגוי גדול, “I will make you into a great nation.” This is equivalent to G-d saying: “I will make you into an entirely new phenomenon.” The expression G-d used is comparable to when the Torah said (1,7) ויעש אלוקים את הרקיע, “G-d made the sky.”
The deeper meaning of the words לגוי גדול, “to a great nation,” is a reference to the Jewish nation which is described in Deut. 4,8 as ומי גוי גדול אשר לו חקים ומשפטים צדיקים, “and who else is a great nation which has righteous decrees and ordinances?” The words: “I will make you into a great nation,” are alluded to when we refer to G-d as the G-d of Avraham,” the words “I will bless you,” are alluded to when we refer to G-d as “the G-d of Yitzchak;” the words “and I will make your name great,” are alluded to when we speak of G-d as “the G-d of Yaakov.” The words והיה ברכה “and be a blessing,” prompted our sages when they formulated the first benediction in the principal עמידה prayer to conclude with reference to Avraham only when we say מגן אברהם, “the shield of Avraham” at the conclusion of that benediction.
The deeper meaning of these words והיה ברכה, “and be a blessing,” is that G-d had said: ”up until now when I created My universe and it needed My blessing in order to endure I blessed Adam and Chavah as we read (1,28) ‘G-d blessed them.’” This was repeated when Noach and his family required G-d’s blessing after the deluge in order to rebuild mankind. At that point (9,1) the Torah wrote: “G-d blessed Noach and his sons, etc.” From here on is the power to bless was entrusted to Avraham who could use it to bless whomever he saw fit to qualify for a blessing.

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.

ובן הבקר אשר עשה, “and the calf which he had prepared;” this is not the only time when the word עשה, does not, and could not mean: “he had made,” we find it used in the same sense as here also in Genesis 1,7: ויעש אלוקים את הרקיע, where it could not mean that “G–d made the sky or firmament,” as He had already decreed for it to come into existence in the verse prior to that. It meant that He made it functional, made it ready to fulfill its purpose. (Based on Rashi)

I will hasten him away from her Suddenly and successfully he shall destroy her and return in a brief movement to his place. But I say that אריצנוּ מעליה means: I will hasten him over her, that he shall overpower her and be over her. Cf. “Above (ממעל) the expanse” (Gen. 1: 7); “Above (ממעל) for Him” (Isa. 6:2); “Over (מֵעַל) his garments” (I Sam. 17:39).