כִּ֤י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֭תְמוֹל כִּ֣י יַעֲבֹ֑ר וְאַשְׁמוּרָ֥ה בַלָּֽיְלָה׃
װאָרום טױזנט יאָר איז אין דײַנע אױגןװי דער נעכטיקער טאָג, װען ער איז פֿאַרגאַנגען, און װי אַ װאַך אין דער נאַכט.
Rashbam
האתרים, the letter א at the beginning is similar to the letter א at the beginning of the word אפרוח or in the word אתמול, which is a variant of תמול, meaning “yesterday.” There are many occasions when the letter א serves as the beginning of a word.
Rabbeinu Bahya
The entire episode teaches that G-d directs and supervises the world and that there is a system of reward and punishment. The Jewish people received the Torah on the fiftieth day after the Exodus at which time they became G-d’s most favoured nation. Kayin, who murdered on the fiftieth day was cursed whereas Hevel received his reward for good conduct in that his soul was reincarnated in Moses’ body and he was even instrumental in bringing the Torah to the Jewish people. In due course, the power of the evil urge will be broken on the fiftieth day (in terms of G-d’s calendar, after 7 times 7.000 years in terms of our years.) [The author elaborates on this in his commentary on Parshat Behaalotcha and in his commentary on Parshat Behar.] Everything G-d does is based on the principle of מדה כנגד מדה, that “the punishment (or the reward) is appropriate to the nature of the sin.” Everything G-d does is based on justice as we also know from Proverbs 16,11 פלס ומאזני משפט לה', “Honest scales and weights are the Lord’s.” This is also the reason that the Torah prohibits the presence of leavened dough as part of the gift-offering as leavening is an allusion to the evil urge. Leviticus 6,10 states specifically that gift-offerings must not be baked in such a manner that their dough has time to rise. The only time the Torah specifically commands such a gift-offering to consist of dough which has been leavened, has been allowed to rise is in Leviticus 23,17 where this offering of the שני הלחם “the two breads” of the Shavuot festival is legislated. The reason is that this offering looks forward to the יובל הגדול, “the great Jubilee year,” when the evil urge will no longer be part of this universe.
Rabbeinu Bahya
You must appreciate that the first seven days (including the Sabbath) of creation are intended to acquaint us both with what happened once and with what will happen again. They are symbolic of the six thousand years the universe will endure in its present form and the one thousand years during which it will undergo a total transformation. Bereshit Rabbah 8,2 states that in G-d’s calendar one day is equivalent to a thousand years in our calendar. This insight is based on Psalms 90,4 כי אלף שנים בעיניך כיום אתמול, “for one thousand years in Your eyes are like yesterday.”
It is clear that there is an allusion to something which will occur in the future in the millennium corresponding to the report of every single day of the creation as portrayed by the Torah. The first day on which light was created alludes to the first millennium during which Adam was alive. Adam was considered the light of the terrestrial world. When you consider that in the report of the first day the Torah mentions light five times and darkness only three times, you can understand that during this millennium light, i.e. goodness and peace, gradually asserted itself over darkness and the evil which darkness symbolises. The second day of creation, on the other hand, symbolises the second millennium during which the deluge occurred. This is the reason that the word טוב does not occur in the report of that day of the creative process.This is also why we do not find the words ויהי כן, “it remained thus,” until the end of verse seven instead of immediately after the directive in verse six that a heaven should become manifest. Our sages considered the absence of the mention ”it was good” on the second day as so serious that they discouraged people from commencing major undertakings on Mondays, the second day of the week. It is not appropriate for man to commence an enterprise on a day when G-d “lost” His world to the deluge.
If you have been under the impression that our sages discouraged new undertakings on Mondays because they considered this a bad omen, please reconsider. The fact is that the evening of the second day (Sunday night) commences under the aegis of the horoscope צדק (Jupiter), whereas by day the second day of the week is under the aegis of the לבנה, the moon, both of which constellations are positive; these planets symbolise light and uprightness. It would therefore be appropriate to commence undertakings on such a day which seems to augur well for people. How then could the sages have forbidden such a thing except for man to commemorate G-d’s dismay at the need to have destroyed so many of His creatures? The third day corresponded to the third millennium; on that day the word כי טוב occurred twice. The first time the words occur they symbolise the cancellation of the decree to destroy the earth by means of a deluge; the second time these words refer to what occurred in the year 2448 when G-d revealed Himself to His people and gave them the Torah Just as G-d had given permission to earth on the third day to produce vegetation and that vegetation had remained hidden at the threshold of earth waiting to reveal itself until Adam the crown jewel of creation came into existence, so the third millennium was reserved for the Jewish people who are reported in Exodus 1,7 to have been fruitful and to have been multiplying in Egypt during that millennium. The sanctity and spiritual superiority of the Jewish people had remained hidden from the world until they received the Torah at Mount Sinai. The fourth day of creation corresponds to the fourth millennium, the period during which the Jewish people accumulated more wisdom than any other nation. The two great luminaries allude to the written and the oral Torah respectively. The “great luminary” symbolises the written Torah, whereas the “small(er) luminary”, the moon, symbolises the oral Torah. The stars which are always considered as part of the moon’s domain, represent those parts of the oral Torah which, though not necessarily the last word in halachah, nonetheless provide great moral lessons for the Jewish people. The fifth day symbolises the period during which the Jewish people were in exile amongst the nations of the world who have been compared to נפש החיה הרומשת על הארץ, ”the living creatures which crawl on earth.” This is the reason that the words ויהי כן, “it remained thus,” are absent at the conclusion of the Torah’s report of what transpired on that day. It is a hint that our exile will not go on forever, but that in the end we will experience redemption. The sixth day corresponds to the sixth millennium (which at the time of writing by our author was barely 50 years old). Just as the Torah reports at the beginning of its report of that day that the earth brought forth all manner of animals including those that creep, so the sixth millennium finds us in exile at its beginning. The various beasts were created before the “sun” shone on earth, a period when they reigned supreme on earth. This is the meaning of Psalms 104,22 תזרח השמש יאספון, “once the sun shines they will be gathered in.(to their dens). ”Adam was created after the sun had begun to shine as this was the time when he would rule. The psalmist in Psalms 104,23 again refers to this when he says יצא אדם לפעלו, “Adam will set out to do his work.” Just as Adam took control on the sixth day of creation, something alluded to in the words “let us make Adam,” so the Messiah will arrive and take control of the earth during the sixth millennium after a tenth of that millennium has passed, corresponding to the hour at which the sun rises in the morning. The reference is to the משיח בן דוד, the Messiah who is the descendant of David, the final Messiah. It has been written of this Messiah וכסאו כשמש נגדי, “and his throne is as the sun before Me.”(Psalms 89,37). It is he who is meant when the Torah spoke of Man as being made in the image of the Lord. Daniel 7,13 describes him as ארו עם ענני שמיא כבר אנש אתי הוה , “and behold! With the clouds of heaven, one like a man came.” This is presumed to occur 118 years into the sixth millennium if Daniel’s prediction in chapter 12 ,17 will prove accurate... [Seeing that the commentators obviously misunderstood Daniel’s calculation of when the Messiah would come, as the time has long passed, I have omitted explaining how our author believes that Daniel arrived at his calculation. Ed.]
It is clear that there is an allusion to something which will occur in the future in the millennium corresponding to the report of every single day of the creation as portrayed by the Torah. The first day on which light was created alludes to the first millennium during which Adam was alive. Adam was considered the light of the terrestrial world. When you consider that in the report of the first day the Torah mentions light five times and darkness only three times, you can understand that during this millennium light, i.e. goodness and peace, gradually asserted itself over darkness and the evil which darkness symbolises. The second day of creation, on the other hand, symbolises the second millennium during which the deluge occurred. This is the reason that the word טוב does not occur in the report of that day of the creative process.This is also why we do not find the words ויהי כן, “it remained thus,” until the end of verse seven instead of immediately after the directive in verse six that a heaven should become manifest. Our sages considered the absence of the mention ”it was good” on the second day as so serious that they discouraged people from commencing major undertakings on Mondays, the second day of the week. It is not appropriate for man to commence an enterprise on a day when G-d “lost” His world to the deluge.
If you have been under the impression that our sages discouraged new undertakings on Mondays because they considered this a bad omen, please reconsider. The fact is that the evening of the second day (Sunday night) commences under the aegis of the horoscope צדק (Jupiter), whereas by day the second day of the week is under the aegis of the לבנה, the moon, both of which constellations are positive; these planets symbolise light and uprightness. It would therefore be appropriate to commence undertakings on such a day which seems to augur well for people. How then could the sages have forbidden such a thing except for man to commemorate G-d’s dismay at the need to have destroyed so many of His creatures? The third day corresponded to the third millennium; on that day the word כי טוב occurred twice. The first time the words occur they symbolise the cancellation of the decree to destroy the earth by means of a deluge; the second time these words refer to what occurred in the year 2448 when G-d revealed Himself to His people and gave them the Torah Just as G-d had given permission to earth on the third day to produce vegetation and that vegetation had remained hidden at the threshold of earth waiting to reveal itself until Adam the crown jewel of creation came into existence, so the third millennium was reserved for the Jewish people who are reported in Exodus 1,7 to have been fruitful and to have been multiplying in Egypt during that millennium. The sanctity and spiritual superiority of the Jewish people had remained hidden from the world until they received the Torah at Mount Sinai. The fourth day of creation corresponds to the fourth millennium, the period during which the Jewish people accumulated more wisdom than any other nation. The two great luminaries allude to the written and the oral Torah respectively. The “great luminary” symbolises the written Torah, whereas the “small(er) luminary”, the moon, symbolises the oral Torah. The stars which are always considered as part of the moon’s domain, represent those parts of the oral Torah which, though not necessarily the last word in halachah, nonetheless provide great moral lessons for the Jewish people. The fifth day symbolises the period during which the Jewish people were in exile amongst the nations of the world who have been compared to נפש החיה הרומשת על הארץ, ”the living creatures which crawl on earth.” This is the reason that the words ויהי כן, “it remained thus,” are absent at the conclusion of the Torah’s report of what transpired on that day. It is a hint that our exile will not go on forever, but that in the end we will experience redemption. The sixth day corresponds to the sixth millennium (which at the time of writing by our author was barely 50 years old). Just as the Torah reports at the beginning of its report of that day that the earth brought forth all manner of animals including those that creep, so the sixth millennium finds us in exile at its beginning. The various beasts were created before the “sun” shone on earth, a period when they reigned supreme on earth. This is the meaning of Psalms 104,22 תזרח השמש יאספון, “once the sun shines they will be gathered in.(to their dens). ”Adam was created after the sun had begun to shine as this was the time when he would rule. The psalmist in Psalms 104,23 again refers to this when he says יצא אדם לפעלו, “Adam will set out to do his work.” Just as Adam took control on the sixth day of creation, something alluded to in the words “let us make Adam,” so the Messiah will arrive and take control of the earth during the sixth millennium after a tenth of that millennium has passed, corresponding to the hour at which the sun rises in the morning. The reference is to the משיח בן דוד, the Messiah who is the descendant of David, the final Messiah. It has been written of this Messiah וכסאו כשמש נגדי, “and his throne is as the sun before Me.”(Psalms 89,37). It is he who is meant when the Torah spoke of Man as being made in the image of the Lord. Daniel 7,13 describes him as ארו עם ענני שמיא כבר אנש אתי הוה , “and behold! With the clouds of heaven, one like a man came.” This is presumed to occur 118 years into the sixth millennium if Daniel’s prediction in chapter 12 ,17 will prove accurate... [Seeing that the commentators obviously misunderstood Daniel’s calculation of when the Messiah would come, as the time has long passed, I have omitted explaining how our author believes that Daniel arrived at his calculation. Ed.]
Rabbeinu Bahya
צוטריטלעך נאָר פֿאַר פּרעמיום־מיטגלידערDa'at Zekenim
צוטריטלעך נאָר פֿאַר פּרעמיום־מיטגלידערRashi
A fool’s anger is known within the day On the day he is angry, on that very day he lets his anger be known, for he starts a quarrel and berates his fellow in public, and his anger has no restraint. But the clever man conceals the shame and does not hasten to quarrel. And the Midrash Aggadah states: On the day the first man was created, his sin was known, but the Holy One, blessed be He, Who is clever, did not wish to destroy His creatures. He concealed his shame and postponed His decree from Adam’s day to His day, which is one thousand years.