וַיֹּ֣אמֶר אֱלֹהִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֔שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃
上帝說：「地要長出青草，就是結種子的菜蔬，和結果子的果樹，各從其類，果子裡面有種子，在地上。」事就這樣成了。
Rashi
תדשא הארץ דשא עשב THE EARTH SHALL SPROUT FORTH SPROUTS, HERB — דשא does not mean the same as עשב nor does עשב mean the same as דשא so that it is not a correct expression in Biblical Hebrew to say תעשיב הארץ, for the species of דשא are all different, each by itself being called this or that עשב, and it would not be linguistically correct for a speaker to say this or that דשא, for by דשא is meant that which forms the covering of the ground when it is filled with herbage.
Ibn Ezra
And He said - the text states "Let the earth bring forth grass", "let them swarm", "let the earth bring forth" - behold, He placed a power within the earth and the water to do [these] at the command of Hashem, and this is the [concept of] regeneration / procreation.
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.