Commento su Genesi 1:20

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.