אַל־תִּֽירְאוּ֙ בַּהֲמ֣וֹת שָׂדַ֔י כִּ֥י דָשְׁא֖וּ נְא֣וֹת מִדְבָּ֑ר כִּֽי־עֵץ֙ נָשָׂ֣א פִרְי֔וֹ תְּאֵנָ֥ה וָגֶ֖פֶן נָתְנ֥וּ חֵילָֽם׃
Huwag kayong matakot, kayong mga hayop sa parang, sapagkat luntian na ang mga pastulan sa ilang; sapagkat ang punongkahoy ay namunga na, at ibinigay ng puno ng igos at ng ubas ang kanilang masaganang bunga.
Sforno
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.”
Ramban
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.
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.
Radak
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.”
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.”