| 1In the beginning of God’s creation of heaven and earth— |
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אבְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ: |
| בְּרֵאשִׁית - in the beginning of. Rabbi Yitzchak said: The Torah, which primarily teaches God’s commandments, need only have begun with the verse: “This month must be for you the beginning of the months,” which is the first commandment given to the people of Israel. For what reason, then, does it begin with the Book of Genesis? Because it wishes to communicate the concept expressed in the verse: “He has declared the power of His deeds (i.e., an account of Creation) to His people, to give them the inheritance of nations” – for if the nations of the world were to say to the people of Israel, “You are bandits because you conquered the lands of the seven nations of Canaan,” they would answer them, “The entire earth belongs to the Holy One, blessed be He; He created it and gave it to whom He saw fit. When He wanted, He gave this land to them, and subsequently when He wanted, He took it away from them and gave it to us.” |
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בְּרֵאשִׁית.
אָמַר רַבִּי יִצְחָק לֹֹֹֹֹא הָיָה צָרִיךְ לְהַתְחִיל אֶת הַתּוֹרָה אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשׂרָאֵל, וּמַה טַּעַם פָּתַח בִּבְרֵאשִׁית? מִשׁוּם כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם (תהילים קי"א), שֶׁאִם יֹאמְרוּ אֻמּוֹת הָעוֹלָם לְיִשְׁרָאֵל לִסְטִים אַתֶּם, שֶׁכְּבַשְׁתֶּם אַרְצוֹת שִׁבְעָה גוֹיִם, הֵם אוֹמְרִים לָהֶם כָּל הָאָרֶץ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הִיא, הוּא בְרָאָהּ וּנְתָנָהּ לַאֲשֶׁר יָשַׁר בְּעֵינָיו, בִּרְצוֹנוֹ נְתָנָהּ לָהֶם, וּבִרְצוֹנוֹ נְטָלָהּ מֵהֶם וּנְתָנָהּ לָנוּ:
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| בְּרֵאשִׁית בָּרָא - (lit.) In the beginning of…[God] created.
This verse calls out for an explanation, as indeed our rabbis explained it: God created the world for the sake of the Torah, which is called “the beginning of (רֵאשִׁית) His way,” and for the sake of Israel, who are called “the first of (רֵאשִׁית) His produce.” If, however, you wish to explain it according to its plain meaning, explain it as follows: In the beginning of creation of heaven and earth, when the earth was astonishingly void, with darkness…God said, “Let there be light.”
Scripture does not intend to teach us the order of Creation by stating that heaven and earth were created first, for if it intended to point this out, it should have written: בָּרִאשׁוֹנָה בָּרָא אֵת הַשָּׁמַיִם וגו׳ “At first God created heaven…,” since whenever the word רֵאשִׁית occurs in Scripture it is only the construct form, as in, “In the beginning of (בְּרֵאשִׁית) the kingdom of Yehoyakim”; “the beginning of (רֵאשִׁית) his kingdom”; “the first part of (רֵאשִׁית) your grain.” Therefore, here, too, you must translate בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו׳ as if it read בְּרֵאשִׁית בְּרוֹא “at the beginning of God’s creating.” A similar grammatical construction, with a noun in the construct form followed by a verb, is תְּחִלַת דִּבֶּר ה׳ בְּהוֹשֵׁעַ, which means “At the beginning of God’s speaking with Hosea… God said to Hosea.”
You may suggest that Scripture is in fact pointing out that heaven and earth were created first, and its meaning is: “In the beginning of everything He created these,” thus combining the construct form with an assumed genitive word, “everything.” The omission of the word “everything” could be explained by the rule that there are verses which are elliptical, omitting a word, as we find: “for He did not close the doors of my mother’s womb,” where it does not state who is the one who did not close; and like: “He will carry away the spoil of Damascus,” where it does not state who will carry it away; and like: “Would he plow with cattle?” where it does not state: “Would a man plow with cattle?”; and: “Who foretells at the beginning, the end,” where it does not explicitly state: Who foretells at the beginning of the matter, the end of the matter. But if this were indeed so, that Scripture is telling us that heaven and earth were created first, you should ask yourself, “How could this be?” for in fact water was created beforehand, as it is written in the following verse: “and God’s spirit hovered over the surface of the water,” even though Scripture had not yet mentioned that water was created, from which we can infer that the creation of water preceded that of the earth. Furthermore, heaven was created from fire and water, proving that water existed beforehand. You must therefore admit that the Torah here teaches nothing about the sequence of Creation.
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בְּרֵאשִׁית בָּרָא.
אֵין הַמִּקְרָא הַזֶּה אוֹמֵר אֶלָּא דָּרְשֵׁנִי, כְּמוֹ שֶׁדְּרָשׁוּהוּ רַבּוֹתֵינוּ בִּשְׁבִיל הַתּוֹרָה שֶׁנִקְרֵאת רֵאשִׁית דַּרְכּוֹ (משלי ח'), וּבִשְׁבִיל יִשְׂרָאֵל שֶׁנִקְרְאוּ רֵאשִׁית תְּבוּאָתוֹ (ירמיה ב'); וְאִם בָּאתָ לְפָרְשׁוֹ כִּפְשׁוּטוֹ, כָּךְ פָּרְשֵׁהוּ בְּרֵאשִׁית בְּרִיאַת שָׁמַיִם וָאָרֶץ, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וְלֹא בָא הַמִּקְרָא לְהוֹרוֹת סֵדֶר הַבְּרִיאָה לוֹמַר שֶׁאֵלּוּ קָדְמוּ, שֶׁאִם בָּא לְהוֹרוֹת כָּךְ, הָיָה לוֹ לִכְתֹּב בָּרִאשׁוֹנָה בָּרָא אֶת הַשָּׁמַיִם וְגוֹ' שֶׁאֵין לְךָ רֵאשִׁית בַּמִּקְרָא שֶׁאֵינוֹ דָבוּק לַתֵּבָה שֶׁלְּאַחֲרָיו, כְּמוֹ בְּרֵאשִׁית מַמְלֶכֶת יְהוֹיָקִים (שׁם כ"ז), רֵאשִׁית מַמְלַכְתּוֹ (בראשית י'), רֵאשִׁית דְּגָנְךָ (דברים י"ח, ד'), – אַף כָּאן אַתָּה אוֹמֵר בְּרֵאשִׁית בָּרָא אֱלֹהִים וְגוֹ', כְּמוֹ בְּרֵאשִׁית בְּרֹא; וְדוֹמֶה לוֹ תְּחִלַּת דִּבֶּר ה' בְּהוֹשֵׁעַ (הושע א'), כְּלוֹמַר תְּחִלַת דִּבּוּרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהוֹשֵׁעַ, וַיֹּאמֶר ה' אֶל הוֹשֵׁעַ וְגוֹ'. וְאִם תֹּאמַר לְהוֹרוֹת בָּא שֶׁאֵלּוּ תְּחִלָּה נִבְרְאוּ, וּפֵרוּשׁוֹ בְּרֵאשִׁית הַכֹּל בָּרָא אֵלוּ – וְֵישׁ לְךָ מִקְרָאוֹת שֶׁמְּקַצְּרִים לְשׁוֹנָם וּמְמַעֲטִים תֵּבָה אַחַת, כְּמוֹ כִּי לֹא סָגַר דַּלְתֵי בִטְנִי (איוב ג'), וְלֹא פֵּרֵשׁ מִי הַסּוֹגֵר וּכְמוֹ יִשָּׂא אֶת חֵיל דַּמֶּשֶׂק (ישעיהו ח'), וְלֹא פֵּרֵשׁ מִי יִשָּׂאֶנּוּ; וּכְמוֹ אִם יַחֲרוֹשׁ בַּבְּקָרִים (עמוס ו'), וְלֹא פֵּרֵשׁ אִם יַחֲרוֹשׁ אָדָם בַּבְּקָרִים, וּכְמוֹ מַגִּיד מֵרֵאשִׁית אַחֲרִית (ישעיהו מ"ו), וְלֹא פֵּרֵשׁ מַגִּיד מֵרֵאשִׁית דָּבָר אַחֲרִית דָּבָר – אִם כֵּן, תְּמַהּ עַל עַצְמְךָ, שֶׁהֲרֵי הַמַּיִם קָדְמוּ, שֶׁהֲרֵי כְתִיב וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, וְעַדַיִין לֹא גִלָּה הַמִּקְרָא, בְּרִיאַת הַמַּיִם מָתַי הָיְתָה, הָא לָמַדְתָּ, שֶׁקָּדְמוּ הַמַּיִם לָאָרֶץ, וְעוֹד, שֶׁהַשָּׁמַיִם מֵאֵשׁ וּמַיִם נִבְרְאוּ, עַל כָּרְחֲךָ לֹא לִמֵּד הַמִּקְרָא סֵדֶר הַמֻּקְדָמִים וְהַמְאֻחָרִים כְּלוּם:
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| בָּרָא אֱלֹהִים - God’s creation. It does not say: בָּרָא יהוה “God’s creating,” for originally God intended to create the world to exist entirely with the Order of Justice. He realized however that the world could not endure under such conditions, so He gave precedence to the Order of Mercy and allied it to the Order of Justice. Thus it is written: “On the day that God (signifying the Order of Mercy), God (signifying the Order of Justice), made earth and heaven.” |
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בָּרָא אֱלֹהִים.
וְלֹא נֶאֱמַר בָּרָא ה', שֶׁבַּתְּחִלָּה עָלָה בְמַחֲשָׁבָה לִבְרֹאתוֹ בְּמִדַּת הַדִּין, רָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵּם, הִקְדִּים מִדַּת רַחֲמִים וְשִׁתְּפָהּ לְמִידַת הַדִּין, וְהַיְינוּ דִּכְתִיב בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם:
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| 2when the earth was astonishingly void, with darkness over the surface of the abyss, i.e., the water, and God’s spirit hovered over the surface of the water— |
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בוְהָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְח֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם: |
| תֹהוּ וָבֹהוּ - Astonishingly void. תֹּהוּ signifies “astonishment and amazement,” implying that a person seeing the world in this state would be astonished (תּוֹהֶה) and amazed at its emptiness (בֹּהוּ). |
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תֹהוּ וָבֹהוּ.
תֹּהוּ לְשׁוֹן תֵּמַהּ וְשִׁמָּמוֹן, שֶׁאָדָם תּוֹהֵא וּמִשְׁתּוֹמֵם עַל בֹּהוּ שֶׁבָּהּ:
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| תֹהוּ - “estordison” in Old French (“astonishment”). |
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תֹהוּ.
אשטורדי"שון בְּלַעַ"ז:
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| בהו - An expression of emptiness and desolation. |
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בהו.
לְשׁוֹן רֵקוּת וְצָדוּ:
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| עַל־פְּנֵי תְהוֹם - Over the surface of the abyss. This means over the surface of the water which is on the earth. |
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עַל־פְּנֵי תְהוֹם.
עַל פְּנֵי הַמַּיִם שֶׁעַל הָאָרֶץ:
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| וְרוּחַ אֱלֹהִים מְרַחֶפֶת - And God’s spirit hovered. The Throne of Divine Glory was standing in space and hovering over the surface of the water by means of the breath of the Holy One, blessed be He, and through His utterance, like a dove hovers over its nest; “acoveter” in Old French (“to hover over”). |
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וְרוּחַ אֱלֹהִים מְרַחֶפֶת.
כִּסֵא הַכָּבוֹד עוֹמֵד בָּאֲוִיר וּמְרַחֵף עַל פְּנֵי הַמַּיִם בְּרוּחַ פִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּבְמַאֲמָרוֹ, כְּיוֹנָה הַמְרַחֶפֶת עַל הַקֵּן, אקוב"טיר בְּלַעַ"ז:
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| 3God said, “Let there be light,” and there was light. |
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גוַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִי־א֑וֹר וַֽיְהִי־אֽוֹר: |
| 4God saw that the light was good, so God separated between the light and the darkness. |
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דוַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֽשֶׁךְ: |
| וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל - God saw that the light was good, so [God] separated. Here, too, we require words of aggadah to explain why the goodness of the light led to separation: He saw that the wicked were not worthy of using the light, and so He set it aside for the righteous in the World to Come. According to the plain sense, however, explain it as follows: He saw that it was good, and it was not appropriate that light and darkness should function together in a random manner, so He assigned this one’s sphere of activity to the day, and the other’s sphere of activity to the night. |
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וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל.
אַף בָּזֶה אָנוּ צְרִיכִין לְדִבְרֵי אַגַּדָה, רָאָהוּ שֶׁאֵינוֹ כְדַאי לְהִשְׁתַּמֵשׁ בּוֹ רְשָׁעִים, וְהִבְדִּילוֹ לַצַּדִּיקִים לֶעָתִיד לָבֹא. וּלְפִי פְּשׁוּטוֹ כָּךְ פָּרְשֵׁהוּ, רָאָהוּ כִּי טוֹב, וְאֵין נָאֶה לוֹ וְלַחֹשֶׁךְ שֶׁיִּהְיוּ מִשְׁתַּמְּשִׁים בְּעִרְבּוּבְיָא, וְקָבַע לָזֶה תְחוּמוֹ בַּיּוֹם, וְלָזֶה תְחוּמוֹ בַּלַּיְלָה:
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| 5God called to the light and assigned it to the day, and He called to the darkness and assigned it to the night. Thus, there was first nightfall followed by the rest of the night, and then morning followed by the rest of the day, together constituting one full day. |
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הוַיִּקְרָ֨א אֱלֹהִ֤ים | לָאוֹר֙ י֔וֹם וְלַח֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד: |
| יוֹם אֶחָֽד - one day. According to the subsequent style of the chapter it should have written here: יוֹם רִאשׁוֹן “the first day,” just as it is written regarding the other days: “second,” “third,” “fourth,” etc. Why then does it write “one”? It is in order to convey that the Holy One, blessed be He, was then the sole being in His universe, for the angels were not created until the second day. So it is explained in Bereshit Rabbah. |
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יוֹם אֶחָֽד.
לְפִי סֵדֶר לְשׁוֹן הַפָּרָשָׁה הָיָה לוֹ לִכְתֹּב יוֹם רִאשׁוֹן, כְּמוֹ שֶׁכָּתוּב בִּשְׁאָר הַיָּמִים שֵׁנִי, שְׁלִישִׁי, רְבִיעִי, לָמָּה כָתַב אֶחָד? לְפִי שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא יָחִיד בְּעוֹלָמוֹ, שֶׁלֹא נִבְרְאוּ הַמַּלְאָכִים עַד יוֹם שֵׁנִי, כָּךְ מְפֹרָשׁ בּבְּרֵאשִׁית רַבָּה:
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| 6God said, “Let there be a sky in the midst of the water, and it will separate between atmospheric water and ocean water.” |
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ווַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם: |
| יְהִי רָקִיעַ - Let there be a sky - means: “Let the sky be strengthened.” For although heaven was created on the first day, it was still in a fluid form and only became solidified on the second day, at the reprimand of the Holy One, blessed be He, when He said, “Let there be a sky.” This is to what the following verse refers: “The pillars of heaven were shaky” – throughout the first day, and on the second day – “they were astonished at His reprimand” – like a man who stands immovable, shocked at the rebuke of one who terrifies him. |
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יְהִי רָקִיעַ.
יֶחֱזַק הָרָקִיעַ, שֶׁאַף עַל פִּי שֶׁנִּבְרְאוּ שָׁמַיִם בְּיוֹם א' עֲדַיִן לַחִים הָיוּ וְקָרְשׁוּ בַשֵּׁנִי מִגַּעֲרַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאָמְרוֹ יְהִי רָקִיעַ, וְזֶהוּ שֶׁכָּתַב (איוב כ"ו) עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ – כָּל יוֹם רִאשׁוֹן, וּבַשֵּׁנִי יִתְמְהוּ מִגַּעֲרָתוֹ, כְּאָדָם שֶׁמִּשְׁתּוֹמֵם וְעוֹמֵד מִגַּעֲרַת הַמְאַיֵּם עָלָיו:
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| בְּתוֹךְ הַמָּיִם - in the midst of the water - means: “in the center of the water,” for there is the same distance between the upper water and the sky as there is between the sky and the water on the earth. You can thus infer that the upper water is suspended in space by the command of the King. |
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בְּתוֹךְ הַמָּיִם.
בְּאֶמְצַע הַמַּיִם, שֶׁיֵּש הֶפְרֵשׁ בֵּין מַיִם הָעֶליוֹנִים לָרָקִיעַ כְּמוֹ בֵין הָרָקִיעַ לַמַּיִם שֶׁעַל הָאָרֶץ, הָא לָמַדְתָּ, שֶׁהֵם תְּלוּיִים בְּמַאֲמָרוֹ שֶׁל מֶלֶךְ:
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| 7So God positioned the sky, and thus separated the water below the sky from the water above the sky. And so it was. |
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זוַיַּ֣עַשׂ אֱלֹהִים֘ אֶת־הָֽרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֨יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָֽרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָֽרָקִ֑יעַ וַֽיְהִי־כֵֽן: |
| וַיַּעַשׂ אֱלֹהִים אֶת־הָֽרָקִיעַ - (lit.) God made the sky - means: He placed it in its correct position, and this was “the making of it.” Similarly we find: “and she will let grow (וְעָשְׂתָה – lit., “make”) her nails.” |
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וַיַּעַשׂ אֱלֹהִים אֶת־הָֽרָקִיעַ.
תִּקְּנוֹ עַל עָמְדוֹ, וְהִיא עֲשִׂיָּתוֹ, כְּמוֹ וְעָשְׂתָה אֶת צִפָּרְנֶיהָ (דברים כ"א):
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| מֵעַל לָֽרָקִיעַ - above the sky. It does not say here עַל הָרָקִיעַ “upon the sky,” but מֵעַל לָרָקִיעַ “above the sky,” for the upper water is suspended in space. And why does it not say “it was good” concerning what was created on the second day as it does concerning the other days? For the work associated with water was not completed until the third day, since God had only begun it on the second day, and something incomplete is not in a state of perfection and at its best to be termed “it is good.” However on the third day, when the work associated with water was completed and He began and completed other work, the phrase כִּי טוֹב “it was good” is written twice, once for the completion of the work of the second day, and again for the completion of that day’s work. |
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מֵעַל לָֽרָקִיעַ.
עַל הָרָקִיעַ לֹא נֶאֱמַר אֶלָּא מֵעַל לָרָקִיעַ, לְפִי שֶׁהֵן תְּלוּיִין בָּאֲוִיר. וּמִפְּנֵי מָה לֹא נֶאֱמַר כִּי טוֹב בְּיוֹם שֵׁנִי? לְפִי שֶׁלֹא הָיָה נִגְמָר מְלֶאכֶת הַמַּיִם עַד יוֹם שְׁלִישִׁי, וַהֲרֵי הִתְחִיל בָּהּ בְּשֵׁנִי, וְדָבָר שֶׁלֹּא נִגְמַר אֵינוֹ בִּמְלוֹאוֹ וְטוּבוֹ; וּבַשְּׁלִישִׁי שֶׁנִּגְמַר מְלֶאכֶת הַמַּיִם וְהִתְחִיל וְגָמַר מְלָאכָה אֲחֶרֶת, כָּפַל בּוֹ כִּי טוֹב שְׁתֵּי פְּעָמִים, אַחַת לִגְמַר מְלֶאכֶת הַשֵּׁנִי וְאַחַת לִגְמַר מְלֶאכֶת הַיּוֹם:
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| 8God called the sky “Heaven.” There was nightfall followed by the rest of the night, and morning followed by the rest of the day, together constituting a second day. |
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חוַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי: |
| וַיִּקְרָא אֱלֹהִים לָֽרָקִיעַ שָׁמָיִם - God called the sky “heaven.”. The word שָׁמָיִם “heaven” is made up of the words: שָׂא מַיִם “carry water”; שָׁם מַיִם “over there is water”; and אֵשׁ וּמַיִם “fire and water,” which He mixed together and from them made heaven. |
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וַיִּקְרָא אֱלֹהִים לָֽרָקִיעַ שָׁמָיִם.
שָׂא מַיִם, שָׁם מַיִם, אֵשׁ וּמַיִם, שֶׁעֵרְבָן זֶה בָזֶה וְעָשָׂה מֵהֶם שָׁמַיִם:
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| 9God said, “Let the water below the heaven be gathered to one place, the oceans, so dry land should be seen,” and so it was. |
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טוַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֨יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵֽרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן: |
| יִקָּווּ הַמַּיִם - let the water be gathered. For at first they were spread over the surface of the whole earth, and God gathered them into the ocean, the largest sea of all the seas. |
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יִקָּווּ הַמַּיִם.
שֶׁהָיוּ שְׁטוּחִין עַל פְּנֵי כָל הָאָרֶץ וְהִקְוָם בָּאוֹקְיָנוֹס הוּא הַיָּם הַגָּדוֹל שֶׁבְּכָל הַיַּמִּים:
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| 10God called the dry land “Earth,” and He called the gathering of water “Seas.” God saw that it was good. |
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יוַיִּקְרָ֨א אֱלֹהִ֤ים | לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב: |
| קָרָא יַמִּים - he called “seas.”. But is it not only one great sea, as explained in the previous verse? However, the reason it is termed “seas” is because the taste of fish that come up from the sea at Akko is not like the taste of the same kind of fish that come up from the sea at Aspamia. |
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קָרָא יַמִּים.
וַהֲלֹא יָם אֶחָד הוּא? אֶלָּא אֵינוֹ דוֹמֶה טַעַם דָּג הָעוֹלֶה מִן הַיָּם בְּעַכּוֹ לְטַעַם דָּג הָעוֹלֶה מִן הַיָּם בְּאַסְפַּמְיָא:
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| 11God said, “Let the earth begin to sprout vegetation underground: seed-bearing plants and trees whose bark tastes the same as its fruit that produce fruits with seeds according to their species, on the earth.” And so it was. |
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יאוַיֹּ֣אמֶר אֱלֹהִ֗ים תַּדְשֵׁ֤א הָאָ֨רֶץ֙ דֶּ֗שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן: |
| תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב - let the earth sprout vegetation: plants. דֶּשֶׁא cannot be termed עֵשֶׂב, nor can עֵשֶׂב be termed דֶּשֶׁא; and it would not be a correct expression of Biblical Hebrew to say: תַּעֲשִׂיב הָאָרֶץ, for the different species of vegetation are each individually called this or that עֵשֶׂב, but it is not linguistically correct for someone to say “this or that דֶּשֶׁא,” for the word דֶּשֶׁא is a general term meaning the state of the ground being covered fully with vegetation. |
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תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב.
לֹא דֶּשֶׁא לְשׁוֹן עֵשֶׂב וְלֹא עֵשֶׂב לְשׁוֹן דֶּשֶׁא, וְלֹא הָיָה לְשׁוֹן הַמִּקְרָא לוֹמַר תַּעֲשִׂיב הָאָרֶץ, שֶׁמִינֵי דְּשָׁאִים מְחֻלָּקִין, כָּל אֶחָד לְעַצְמוֹ נִקְרָא עֵשֶׂב פְּלוֹנִי, וְאֵין לָשׁוֹן לַמְדַבֵּר לוֹמַר דֶּשֶׁא פְּלוֹנִי, שֶׁלְּשׁוֹן דֶּשֶׁא הוּא לְבִישַׁת הָאָרֶץ כְּשֶׁהִיא מִתְמַלֵּאת בִּדְשָׁאִים:
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| תַּדְשֵׁא הָאָרֶץ - means: “Let it be filled and covered with a layer of plants.” In Old French דֶּשֶׁא is called “erbage,” meaning all species growing together collectively, whereas each individual plant is called עֵשֶׂב. |
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תַּדְשֵׁא הָאָרֶץ.
תִּתְמַלֵּא וְתִתְכַּסֶּה לְבוּשׁ עֲשָׂבִים. בִּלְשׁוֹן לַעַז נִקְרָא דֶּשֶׁא ארבריץ, כֻּלָן בְּעִרְבּוּבְיָא, וְכָל שֹׁרֶשׁ לְעַצְמוֹ נִקְרָא עֵשֶׂב:
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| מַזְרִיעַ זֶרַע - seed-bearing - i.e., that its seed will grow inside it in order to replant from it in another place. |
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מַזְרִיעַ זֶרַע.
שֶׁיְּגַדֵּל בּוֹ זַרְעוֹ לִזְרֹעַ מִמֶּנוּ בְּמָקוֹם אַחֵר:
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| עֵץ פְּרִי - Fruit trees - i.e., the taste of the tree should be like the taste of its fruit. However, the land did not do this, but: “The land sprouted…trees that produce fruit” and not that the trees themselves tasted like fruit. Therefore, when man was cursed for his sin, the land was also held accountable for its sin and cursed. |
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עֵץ פְּרִי.
שֶׁיְּהֵא טַעַם הָעֵץ כְּטַעַם הַפְּרִי, וְהִיא לֹא עָשְׂתָה כֵן, אֶלָּא וַתּוֹצֵא הָאָרֶץ עֵץ עוֹשֶׂה פְּרִי וְלֹא הָעֵץ פְּרִי, לְפִיכָךְ כְּשֶׁנִּתְקַלֵּל אָדָם עַל עֲוֹנוֹ נִפְקְדָה גַם הִיא עַל עֲוֹנָהּ וְנִתְקַלְּלָה:
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| אֲשֶׁר זַרְעוֹ־בוֹ - With seeds. This refers to the kernels of every fruit from which the tree grows when it is planted. |
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אֲשֶׁר זַרְעוֹ־בוֹ.
הֵן גַרְעִינֵי כָל פְּרִי שֶׁמֵּהֶן הָאִילָן צוֹמֵחַ כְּשֶׁנּוֹטְעִין אוֹתוֹ:
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| 12The earth gave forth vegetation: plants bearing seeds according to their species, trees whose bark did not taste the same as their fruit, only producing fruits containing seeds according to their species. God saw that it was good. |
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יבוַתּוֹצֵ֨א הָאָ֜רֶץ דֶּשֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֨רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב: |
| וַתּוֹצֵא הָאָרֶץ וגו' - the earth gave forth… Although לְמִינֵהוּ “according to their various species” was not mentioned concerning the various kinds of vegetation when they were commanded to sprout, they heard that the trees were thus commanded and applied an a fortiori argument to themselves, as is explained in an aggadic passage in Chulin. |
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וַתּוֹצֵא הָאָרֶץ וגו'.
אַף עַל פִּי שֶׁלֹּא נֶאֱמַר לְמִינֵהוּ בַּדְּשָׁאִין בְּצִוּוּיֵיהֶן, שָׁמְעוּ שֶׁנִּצְטַוּוּ הָאִילָנוֹת עַל כָּךְ, נָשְׂאוּ קַל וָחֹמֶר בְּעַצְמָן, כַּמְּפֹרָשׁ בָּאַגָּדָה בִּשְׁחִיטַת חֻלִּין:
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| 13There was nightfall followed by the rest of the night, and morning followed by the rest of the day, together constituting a third day. |
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יגוַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי: |
| 14God said, “Let there be luminaries in the sky to separate between day and night. They will serve as signs, for setting the dates of the Jewish festivals, and for reckoning days and years. |
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ידוַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים: |
| יְהִי מְאֹרֹת וגו' - let there be luminaries… They had already been created on the first day, but only on the fourth day did God command them to be suspended in the sky. Similarly, all things that developed from heaven and earth were created on the first day, but each one was put in its place on the day when it was so commanded. This is what is referred to in the explanation of the verse: אֵת הַשָּׁמַיִם – the word אֵת comes to include that which developed from heaven – וְאֵת הָאָרֶץ – the word וְאֵת comes to include that which developed from the earth. |
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יְהִי מְאֹרֹת וגו'.
מִיֹּום רִאשׁוֹן נִבְרְאוּ וּבָרְבִיעִי צִוָּה עֲלֵיהֶם לְהִתָּלוֹת בָּרָקִיעַ, וְכֵן כָּל תּוֹלְדוֹת שָׁמַיִם וָאָרֶץ נִבְרְאוּ מִיּוֹם רִאשׁוֹן, וְכָל אֶחָד וְאֶחָד נִקְבַּע בַּיוֹם שֶׁנִּגְזַר עָלָיו, הוּא שֶׁכָּתוּב אֵת הַשָּׁמַיִם, לְרַבּוֹת תּוֹלְדוֹתֵיהֶם, וְאֵת הָאָרֶץ, לְרַבּוֹת תּוֹלְדוֹתֶיהָ:
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| יְהִי מְאֹרֹת - The word מְאֹרֹת is written without a ו, and can therefore be read as מְאֵרֹת – “curses,” for the fourth day is a cursed day when children are liable to fall ill with diphtheria (אַסְכָּרָה). In reference to this we have learned: “On the fourth day of the week they would fast so that children not fall ill with diphtheria.” |
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יְהִי מְאֹרֹת.
חָסֵר וָי"ו כְּתִיב, עַל שֶׁהוּא יוֹם מְאֵרָה לִפֹּל אַסְכָּרָה בַּתִּינוֹקוֹת, הוּא שֶׁשָּׁנִינוּ בְּד' הָיוּ מִתְעַנִּים עַל אַסְכָּרָה שֶׁלֹּא תִפֹּל בַּתִּינוֹקוֹת:
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| לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה - to separate between day and night. This came into effect only after the original light was hidden and preserved for the righteous in the World to Come. However, during the seven days of Creation, the original light and darkness functioned together, both by day and by night. |
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לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה.
מִשֶּׁנִּגְנַז הָאוֹר הָרִאשׁוֹן, אֲבָל בְּשִׁבְעַת יְמֵי בְרֵאשִׁית שִׁמְּשׁוּ הָאוֹר וְהַחֹשֶׁךְ הָרִאשׁוֹנִים יַחַד בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה:
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| וְהָיוּ לאותות - they will serve as signs - i.e., when the luminaries are eclipsed it is a bad omen for the world, as is implied from what it says: “Do not be frightened at the signs of heaven” – for when you fulfill the will of the Holy One, blessed be He, you have no need to worry about calamities. |
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וְהָיוּ לאותות.
כְּשֶׁהַמְּאוֹרוֹת לוֹקִין, סִימָן רַע הוּא לָעוֹלָם, שֶׁנֶּאֱמַר מֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ (ירמיה י'), בַּעֲשׂוֹתְכֶם רְצוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין אַתֶּם צְרִיכִין לִדְאֹג מִן הַפֻּרְעָנוּת:
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| וּלְמוֹעֲדִים - for festivals. This is written concerning the future, when the people of Israel will be commanded about the festivals which are calculated according to the new moon. |
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וּלְמוֹעֲדִים.
עַל שֵׁם הֶעָתִיד, שֶׁעֲתִידִים יִשְׂרָאֵל לְהִצְטַוּוֹת עַל הַמּוֹעֲדוֹת וְהֵם נִמְנִים לְמוֹלַד הַלְּבָנָה:
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| וּלְיָמִים - for days. The sun functions for half a day and the moon functions for the other half, together making a full day. |
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וּלְיָמִים.
שִׁמּוּשׁ הַחַמָּה חֲצִי יוֹם וְשִׁמּוּשׁ הַלְּבָנָה חֶצְיוֹ, הֲרֵי יוֹם שָׁלֵם:
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| וְשָׁנִֽים - and years. At the end of 365 days the sun and the moon complete their course through the twelve signs of the Zodiac that serve them, and that is one year. They then begin again to move around in an orbit similar to their previous cycle. |
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וְשָׁנִֽים.
לְסוֹף שס"ה יָמִים (ס"א וּרְבִיעַ יוֹם), יִגְמְרוּ מַהֲלָכָתָם בְּי"ב מַזָּלוֹת הַמְשָׁרְתִים אוֹתָם, וְהִיא שָׁנָה, וְחוֹזְרִים וּמַתְחִילִים פַּעַם שְׁנִיָּה לְסַבֵּב בַּגַּלְגַּל כְּמַהֲלָכָן הָרִאשׁוֹן:
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| 15They will also serve as luminaries in the sky, to shine on the earth.” And so it was, as follows: |
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טווְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן: |
| וְהָיוּ לִמְאוֹרֹת - they will serve as luminaries - i.e., they will also serve another function: they will give light to the world. |
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וְהָיוּ לִמְאוֹרֹת.
עוֹד זֹאת יְשַׁמְּשׁוּ, שֶׁיָּאִירוּ לָעוֹלָם:
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| 16God positioned the two great luminaries, the sun and the moon. God assigned the greater light—the sun—to rule the day, and the smaller light—the moon—to rule the night, accompanied by the stars and planets. |
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טזוַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּֽוֹכָבִֽים: |
| הַמְּאֹרֹת הגדולים - the great luminaries… They were created equal in size, but the moon was diminished because it complained and said, “It is impossible for two kings to use one crown (i.e., to rule over one kingdom – the world).” |
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הַמְּאֹרֹת הגדולים.
שָׁוִים נִבְרְאוּ וְנִתְמַעֲטָה הַלְּבָנָה עַל שֶׁקִּטְרְגָה וְאָמְרָה אִי אֶפְשָׁר לִשְׁנֵי מְלָכִים שֶׁיִשְׁתַּמְּשׁוּ בְכֶתֶר אֶחָד:
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| וְאֶת־הַכּֽוֹכָבִֽים - accompanied by the stars. Since God diminished the moon, He increased its attendant groups in order to appease it. |
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וְאֶת־הַכּֽוֹכָבִֽים.
עַל יְדֵי שֶׁמִּעֵט אֶת הַלְּבָנָה הִרְבָּה צְבָאָיהָ לְהָפִיס דַּעְתָּהּ:
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| 17God placed them in the sky to shine on the earth, |
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יזוַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ: |
| 18to rule by day and by night, and to separate between the light and the darkness. God saw that it was good. |
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יחוְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלֲהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַח֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב: |
| 19There was nightfall followed by the rest of the night, and morning followed by the rest of the day, together constituting a fourth day. |
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יטוַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי: |
| 20God said, “Let the water teem with low-lying, swimming living creatures, and let fowl issue from the mud of the swamps and fly over the earth across the sky.” |
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כוַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם: |
| נֶפֶשׁ חַיָּה - living creatures. i.e., creatures that will have life. |
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נֶפֶשׁ חַיָּה.
שֶׁיְּהֵא בָהּ חַיּוּת:
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| שֶׁרֶץ - Low-lying. Any living creature that in size does not reach much higher than the ground is called שֶׁרֶץ; among winged creatures – flies; among abhorrent creatures – ants, beetles and worms; among larger creatures – a weasel, a mouse, a snail, and other similar animals; and all fish. |
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שֶׁרֶץ.
כָּל דָּבָר חַי שֶׁאֵינוֹ גָבוֹהַּ מִן הָאָרֶץ קָרוּי שֶׁרֶץ: בָּעוֹף, כְּגוֹן זְבוּבִים, בַּשְּׁקָצִים, כְּגוֹן נְמָלִים וְחִפּוּשִׁים וְתוֹלָעִים, בַּבְּרִיּוֹת, כְּגוֹן חֹלֶד וְעַכְבָּר וְחֹמֶט וְכַיּוֹצֵא בָהֶם, וְכָל הַדָּגִים:
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| 21God created the great sea creatures, as well as every species of low-lying living creatures that swims, which the water produced, and every species of winged fowl. God saw that it was good. |
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כאוַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כָּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה | הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָֽׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כָּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב: |
| הַתַּנִּינִם - The sea creatures. Large sea fish; and according to the words of aggadah this refers to the Leviathan and its mate, which God created male and female, but He killed the female and preserved it in salt for the righteous in the World to Come, for had the Leviathan been fruitful and multiplied, the world could not have endured because of them. This is alluded to by the fact that the word הַתַּנִּינִם is written without the second י, suggesting that something was lacking from its plural form. |
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הַתַּנִּינִם.
דָּגִים גְּדוֹלִים שֶׁבַּיָּם, וּבְדִבְרֵי אַגָּדָה הוּא לִוְיָתָן וּבֶן זוּגוֹ שֶׁבְּרָאָם זָכָר וּנְקֵבָה וְהָרַג אֶת הַנְּקֵבָה וּמְלָחָהּ לַצַּדִּיקִים לֶעָתִיד לָבֹא, שֶׁאִם יִפְרוּ וְיִרְבּוּ לֹא יִתְקַיֵּם הָעוֹלָם בִּפְנֵיהֶם:
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| נֶפֶשׁ הַֽחַיָּה - living creatures. i.e., creatures that have life. |
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נֶפֶשׁ הַֽחַיָּה.
שֶׁיֵּש בָּהּ חַיּוּת:
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| 22God blessed them, saying, “Be fruitful and prolific. Sea creatures, fill the water in the seas, and let the flying creatures multiply on the land.” |
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כבוַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֨יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ: |
| וַיְבָרֶךְ אותם - [God] blessed them. Since people diminish their numbers by hunting them and eating them, they needed a blessing. The beasts also needed a blessing for the same reason, but because of the serpent which was to be cursed in the future, He did not bless them, so that the serpent not be included. |
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וַיְבָרֶךְ אותם.
לְפִי שֶׁמְּחַסְּרִים אוֹתָם וְצָדִין מֵהֶם וְאוֹכְלִין אוֹתָם, הֻצְרְכוּ לִבְרָכָה, וְאַף הַחַיּוֹת הֻצְרְכוּ לִבְרָכָה, אֶלָּא מִפְּנֵי הַנָּחָשׁ שֶׁעָתִיד לִקְלָלָה, לְכָךְ לֹא בֵרְכָן, שֶׁלֹּא יְהֵא הוּא בִכְלָל:
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| פְּרוּ - Be fruitful. פְּרוּ is of the same root as פְּרִי and means: “bear fruit.” |
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פְּרוּ.
לְשׁוֹן פְּרִי כְּלוֹמַר עֲשׁוּ פֵּרוֹת:
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| וּרְבוּ - and prolific. If God had just said, “Be fruitful,” each creature would have given birth to only one and no more. Therefore “and prolific” was added to indicate that one could give birth to many. |
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וּרְבוּ.
אִם לֹא אָמַר אֶלָּא פְּרוּ, הָיָה אֶחָד מוֹלִיד אֶחָד וְלֹא יוֹתֵר, וּבָא וּרְבוּ שֶׁאֶחָד מוֹלִיד הַרְבֵּה:
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| 23There was nightfall followed by the rest of the night, and morning followed by the rest of the day, together constituting a fifth day. |
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כגוַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם חֲמִישִֽׁי: |
| 24God said, “Let the earth bring forth living creatures according to their species: domestic animals, low-lying creatures, and other wildlife of the earth according to their species.” And so it was. |
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כדוַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן: |
| תּוֹצֵא הָאָרֶץ - let the earth bring forth. This demonstrates that which I have previously explained, that everything was created on the first day, and all that was required was to produce them from the ground. |
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תּוֹצֵא הָאָרֶץ.
הוּא שֶׁפֵּרַשְׁתִּי שֶׁהַכֹּל נִבְרָא מִיּוֹם רִאשׁוֹן, וְלֹא הֻצְרְכוּ אֶלָּא לְהוֹצִיאָם:
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| נֶפֶשׁ חַיָּה - living creatures. i.e., creatures that have life. |
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נֶפֶשׁ חַיָּה.
שֶׁיֵּשׁ בָּהּ חַיּוּת:
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| וָרֶמֶשׂ - and low-lying creatures. This refers to creeping creatures which are low-set and creep on the ground, and thus appear as though they are being drawn along, since their manner of moving is not discernible. Any expression of רֶמֶשׂ and שֶׁרֶץ in Hebrew corresponds to “conmovres” (“crawling creatures”) in our language (Old French). |
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וָרֶמֶשׂ.
הֵם שְׁרָצִים, שֶׁהֵם נְמוּכִים וְרוֹמְשִׂים עַל הָאָרֶץ וְנִרְאִים כְּאִלּוּ נִגְרָרִים שֶׁאֵין הִלוּכָן נִכָּר. כָּל לְשׁוֹן רֶמֶשׂ וְשֶׁרֶץ בִּלְשׁוֹנֵנוּ קונמו"בריש בלע"ז:
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| 25God made the wildlife of the earth according to their species, domestic animals according to their species, and low-lying creatures of the earth according to their species. God saw that it was good. |
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כהוַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כָּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב: |
| וַיַּעַשׂ - [God] made. This means that He formed them into their desired shape and with their full stature. |
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וַיַּעַשׂ.
תִּקְּנָם בְּצִבְיוֹנָם וּבְקוֹמָתָן:
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| 26God said to His heavenly court, “Let us make a human in our image and according to our likeness. They will rule over the fish of the sea, the birds of the sky, the domestic animals, and all the earth, as well as all the reptiles that crawl on the earth.” |
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כווַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ: |
| נַֽעֲשֶׂה אָדָם - let us make a human. We learn from here the humility of the Holy One, blessed be He. Since man resembles the angels and they might envy him, God therefore took counsel with them. Similarly, when He judges kings, He consults His heavenly council, as we find in the case of Ach’av, to whom the prophet Micah said, “I saw God sitting on His throne, with all the heavenly host standing by Him to His right and to His left.” Since He has no bodily form, is there a right side or left side with regard to Him?! But the meaning is that some stand to “His right,” presenting arguments in favor; and some stand to “His left,” presenting arguments to accuse. Similarly we find: “The matter has been determined through the decree of the destructive angels, and that proposed edict, after consultation with God, was determined through the word of the superior holy angels.” Here, too, He requested permission of His heavenly council, saying to them: “In heaven there are beings with a resemblance to Me. If on earth there are no beings with a resemblance to Me, there will be envy among those whom I have created.” |
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נַֽעֲשֶׂה אָדָם.
עַנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לָמַדְנוּ מִכָּאן, לְפִי שֶׁאָדָם הוּא בִּדְמוּת הַמַּלְאָכִים וְיִתְקַנְּאוּ בוֹ, לְפִיכָךְ נִמְלַךְ בָּהֶם, וּכְשֶׁהוּא דָן אֶת הַמְּלָכִים הוּא נִמְלָךְ בְּפָמַלְיָא שֶׁלּוֹ, שֶׁכֵּן מָצִינוּ בְאַחְאָב, שֶׁאָמַר לוֹ מִיכָה רָאִיתִי אֶת ה' יֹשֵׁב עַל כִּסְאוֹ וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ (מלכים א כ"ב), וְכִי יֵש יָמִין וּשְׂמֹאל לְפָנָיו? אֶלָּא אֵלּוּ מַיְמִינִים לִזְכוּת וְאֵלוּ מַשְׂמְאִילִים לְחוֹבָה, וְכֵן בִּגְזֵרַת עִירִין פִּתְגָמָא וּבְמֵאמַר קַדִּישִׁין שְׁאֵלְתָא (דניאל ד'), אַף כָּאן בְּפָמַלְיָא שֶׁלוֹ נָטַל רְשׁוּת, אָמַר לָהֶם יֵשׁ בָּעֶלְיוֹנִים כִּדְמוּתִי; אִם אֵין כִּדְמוּתִי בַתַּחְתּוֹנִים הֲרֵי יֵשׁ קִנְאָה בְמַעֲשֵׂה בְרֵאשִׁית:
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| נַֽעֲשֶׂה אָדָם - let us make a human. Although the angels did not assist Him in forming man, and the plural form leaves open an opportunity for heretics to express a rebellious argument, nevertheless Scripture did not refrain from teaching correct behavior and the virtue of humility, namely, that a greater person should consult and request permission of a lesser person; and if it had written, “I will make man,” we would not have learned that He spoke to His judicial council, but only to Himself. And the response to heretics He wrote immediately afterward: “He (singular) created man” – and He did not write: “They (plural) created.” |
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נַֽעֲשֶׂה אָדָם.
אַף עַל פִּי שֶׁלֹּא סִיְּעוּהוּ בִיצִירָתוֹ וְיֵשׁ מָקוֹם לַמִּינִים לִרְדּוֹת, לֹא נִמְנַע הַכָּתוּב מִלְּלַמֵּד דֶרֶך אֶרֶץ וּמִדַּת עֲנָוָה שֶׁיְּהֵא הַגָּדוֹל נִמְלָךְ וְנוֹטֵל רְשׁוּת מִן הַקָּטָן; וְאִם כָּתַב אֶעֱשֶׂה אָדָם, לֹא לָמַדְנוּ שֶׁיְּהֵא מְדַבֵּר עִם בֵּית דִינוֹ, אֶלָּא עִם עַצְמוֹ, וּתְשׁוּבַת הַמִּינִים כָּתַב בְּצִדּוֹ, וַיִּבְרָא אֶת הָאָדָם, וְלֹא כָתַב וַיִּבְרְאוּ:
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| בְּצַלְמֵנוּ - means “with our mold.” |
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בְּצַלְמֵנוּ.
בִּדְפוּס שֶׁלָּנוּ:
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| כִּדְמוּתֵנוּ - according to our likeness. i.e., with an ability to understand and to discern. |
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כִּדְמוּתֵנוּ.
לְהָבִין וּלְהַשְׂכִּיל:
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| וְיִרְדּוּ בִדְגַת הַיָּם - they will rule over the fish of the sea. This expression וְיִרְדּוּ can have the meaning of “ruling” when read with the vowels in our text, or of “descending” when written וְיָרְדוּ. If man is worthy, he rules over the beasts and animals, but if he is not worthy, he becomes lower than them and beasts rule over him. |
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וְיִרְדּוּ בִדְגַת הַיָּם.
יֵשׁ בַּלָּשׁוֹן הַזֶּה לְשׁוֹן רִדּוּי וּלְשׁוֹן יְרִידָה; זָכָה, רוֹדֶה בַחַיּוֹת וּבַבְּהֵמוֹת, לֹא זָכָה, נַעֲשֶׂה יָרוּד לִפְנֵיהֶם וְהַחַיָּה מוֹשֶׁלֶת בּוֹ:
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| 27So God created the human in his image: He created him in the image of God. He created them as a single, androgynous being comprising both male and female bodies, attached back to back. |
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כזוַיִּבְרָ֨א אֱלֹהִ֤ים | אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם: |
| וַיִּבְרָא אֱלֹהִים אֶת־הָֽאָדָם בְּצַלְמוֹ - God created the human in his image - i.e., in the mold specially made for him; for everything else was created through an utterance, but man was created through action (lit., by hand), as it says about the creation of man: “You placed Your hand upon me.” He was made using a stamp, like a coin is formed by a die, which is called in Old French “coin.” Similarly, it says: “The stamped form of man will change like clay.” |
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וַיִּבְרָא אֱלֹהִים אֶת־הָֽאָדָם בְּצַלְמוֹ.
בִּדְפוּס הֶעָשׂוּי לוֹ, שֶׁהַכֹּל נִבְרָא בְּמַאֲמָר וְהוּא נִבְרָא בַּיָּדַיִם, שֶׁנֶּאֱמַר וַתָּשֶׁת עָלַי כַּפֶּכָה (תהילים קל"ט); נַעֲשָׂה בְחוֹתָם כְּמַטְבֵּעַ הָעֲשׂוּיָה עַל יְדֵי רֹשֶׁם שֶׁקּוֹרִין קוי"ן בלע"ז וְכֵן הוּא אוֹמֵר תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם (איוב ל"ח):
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| בְּצֶלֶם אֱלֹהִים בָּרָא אותו - he created him in the image of God. Here Scripture explains to you that the mold prepared for him was the mold imbued with the spiritual image of his Creator. |
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בְּצֶלֶם אֱלֹהִים בָּרָא אותו.
פֵּרֵשׁ לְךָ שֶׁאוֹתוֹ צֶלֶם הַמְתֻקָּן לוֹ, צֶלֶם דְּיוֹקַן יוֹצְרוֹ הוּא:
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| זָכָר וּנְקֵבָה בָּרָא אותם - he created them male and female. But further on it says: “He took one of his sides…,” implying that God created man first, and woman was then created from man, which seems to contradict this verse. An aggadic explanation resolves this: At first He created him with two faces, and afterwards He divided him. But the straightforward meaning of the verse to resolve the apparent contradiction is: Here it informs you that they were both created on the sixth day, but it does not explain how their creation took place, and this it explains to you elsewhere. |
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זָכָר וּנְקֵבָה בָּרָא אותם.
וּלְהַלָּן הוּא אוֹמֵר וַיִּקַּח אַחַת מִצַּלְעֹתָיו וגו' (בראשית ב')? מִדְרַשׁ אַגָּדָה שֶׁבְּרָאוֹ שְׁנֵי פַרְצוּפִים בִּבְרִיאָה רִאשׁוֹנָה, וְאַחַר כָּךְ חֲלָקוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא, כָּאן הוֹדִיעֲךָ שֶׁנִּבְרְאוּ שְׁנֵיהֶם בַּשִּׁשִּׁי וְלֹא פֵי' לְךָ כֵּיצַד בְּרִיָּתָן, וּפֵרֵשׁ לְךָ בְּמָקוֹם אַחֵר:
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| 28God blessed them and God said to them, “Be fruitful and prolific. Fill the earth and master it. Rule also over the fish of the sea, the birds of the sky, and all the living creatures that crawl on the earth.” |
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כחוַיְבָ֣רֶךְ אֹתָם֘ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ: |
| וְכִבְשֻׁהָ - and master it. This word lacks a ו after the ש and can therefore be read as וְכִבְשָׁהּ “and take (singular form) control of her.” This teaches you that the male subdues the female so that she not be outgoing in an immodest way. It also teaches you that man, whose nature is to subjugate, was commanded to be fruitful and prolific, and not woman. |
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וְכִבְשֻׁהָ.
חָסֵר וָי"ו לְלַמֶּדְךָ שֶׁהַזָּכָר כּוֹבֵשׁ אֶת הַנְּקֵבָה, שֶׁלֹּא תְהֵא יַצְאָנִית, וְעוֹד לְלַמֶּדְךָ שֶׁהָאִישׁ שֶׁדַּרְכּוֹ לִכְבֹּשׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה וְלֹא הָאִשָּׁה:
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| 29God said, “Behold, I have given you every seedbearing plant on the face of the entire earth, and every tree that has seedbearing fruit; they will be yours for food. |
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כטוַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב | זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כָל־הָאָ֔רֶץ וְאֶת־כָּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָֽה: |
| 30All plant vegetation will also serve for food for every creature of the earth, for every bird of the sky, and for everything that crawls on the ground, which possesses a living soul.” And so it was. |
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לוּלְכָל־חַיַּ֣ת הָ֠אָ֠רֶץ וּלְכָל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל | רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְאָכְלָ֑ה וַֽיְהִי־כֵֽן: |
| לכם יהיה לְאָכְלָה וּלְכָל־חַיַּת הָאָרֶץ - it will be yours for food. And to all the beasts of the earth. He equated cattle and the beasts to them [to man] regarding the food [that they were permitted to eat]. He did not permit Adam and his wife to kill a creature and to eat its flesh; only every green herb they were all permitted to eat equally. When the sons of Noah came, He permitted them to eat flesh, as it is said (below 9:3): “Every creeping thing that is alive, etc.” Like the green herbs, which I permitted to the first man, I have given you everything. — [from Sanh. 59b] |
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לכם יהיה לְאָכְלָה וּלְכָל־חַיַּת הָאָרֶץ.
הִשְׁוָה לָהֶם בְּהֵמוֹת וְחַיּוֹת לְמַאֲכָל, וְלֹא הִרְשָׁה לְאָדָם וּלְאִשְׁתּוֹ לְהָמִית בְּרִיָּה וְלֶאֱכֹל בָּשָׂר, אַךְ כָּל יֶרֶק עֵשֶׂב יֹאכְלוּ יַחַד כֻּלָם, וּכְשֶׁבָּאוּ בְנֵי נֹחַ הִתִּיר לָהֶם בָּשָׂר, שֶׁנֶאֱמַר כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי וְגוֹ' כְּיֶרֶק עֵשֶׂב שֶׁהִתַּרְתִּי לְאָדָם הָרִאשׁוֹן נָתַתִּי לָכֶם אֶת כֹּל:
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| 31God saw all that He had made, and behold, it was very good. There was nightfall followed by the rest of the night, and morning followed by the rest of the day, together constituting the sixth day. |
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לאוַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי: |
| יוֹם הַשִּׁשִּֽׁי - the sixth day. He added the letter ה, which has the numerical value of five, to the word שִׁשִּׁי at the completion of Creation, to imply that He stipulated with them that Creation will endure only on condition that the people of Israel accept upon themselves the five books of the Torah. Another interpretation of the extra ה of יוֹם הַשִּׁשִּׁי: All Creation stood in the balance to see if it was worthy of enduring until the sixth day, i.e., the sixth of Sivan, which was designated as the day for the giving of the Torah. |
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יוֹם הַשִּׁשִּֽׁי.
הוֹסִיף ה' בַּשִּׁשִּׁי בִגְמַר מַעֲשֵׂה בְרֵאשִׁית, לוֹמַר שֶׁהִתְנָה עִמָּהֶם, עַל מְנָת שֶׁיְּקַבְּלוּ עֲלֵיהֶם יִשְׂרָאֵל חֲמִשָּׁה חֻמְּשֵׁי תוֹרָה. דָּבָר אַחֵר יוֹם הַשִּׁשִּׁי, כֻּלָּם תְּלוּיִם וְעוֹמְדִים עַד יוֹם הַשִּׁשִּׁי, הוּא ו' בְּסִיוָן הַמּוּכָן לְמַתַּן תּוֹרָה:
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