Bereishit - Genesis - Chapter 1
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1In the beginning of God's creation of the heavens and the earth. | ×בְּרֵ×שִ×֖ית ×‘Ö¸Ö¼×¨Ö¸Ö£× ×Ö±×œÖ¹×”Ö´Ö‘×™× ×ֵ֥ת הַשָּ××žÖ·Ö–×™Ö´× ×•Ö°×ֵ֥ת ×”Ö¸×ָֽרֶץ: | |
In the beginning: Said Rabbi Isaac: It was not necessary to begin the Torah except from “This month is to you,” (Exod. 12:2) which is the first commandment that the Israelites were commanded, (for the main purpose of the Torah is its commandments, and although several commandments are found in Genesis, e.g., circumcision and the prohibition of eating the thigh sinew, they could have been included together with the other commandments). Now for what reason did He commence with “In the beginning?” Because of [the verse] “The strength of His works He related to His people, to give them the inheritance of the nations” (Ps. 111:6). For if the nations of the world should say to Israel, “You are robbers, for you conquered by force the lands of the seven nations [of Canaan],” they will reply, "The entire earth belongs to the Holy One, blessed be He; He created it (this we learn from the story of the Creation) and gave it to whomever He deemed proper When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us. | בר×שית: ×מר רבי יצחק ×œ× ×”×™×” צריך להתחיל [×ת] התורה ××œ× (שמות יב ב) מהחודש ×”×–×” לכ×, ×©×”×™× ×ž×¦×•×” ר××©×•× ×” ×©× ×¦×˜×•×• [בה] ישר×ל, ומה ×˜×¢× ×¤×ª×— בבר×שית, ×ž×©×•× (×ª×”×œ×™× ×§×™× ×•) ×›×— מעשיו הגיד לעמו לתת ×œ×”× × ×—×œ×ª גוי×, ש×× ×™×מרו ×ומות ×”×¢×•×œ× ×œ×™×©×¨×ל ×œ×¡×˜×™× ×ת×, ×©×›×‘×©×ª× ×רצות שבעה גוי×, ×”× ××•×ž×¨×™× ×œ×”× ×›×œ ×”×רץ של הקב"×” ×”×™×, ×”×•× ×‘×¨××” ×•× ×ª× ×” ל×שר ישר ×‘×¢×™× ×™×•, ×‘×¨×¦×•× ×• × ×ª× ×” ×œ×”× ×•×‘×¨×¦×•× ×• × ×˜×œ×” ×ž×”× ×•× ×ª× ×” ×œ× ×•: | |
In the beginning of God’s creation of: Heb. בְּרֵ×שִית בָּרָ×. This verse calls for a midrashic interpretation [because according to its simple interpretation, the vowelization of the word בָּרָ×, should be different, as Rashi explains further]. It teaches us that the sequence of the Creation as written is impossible, as is written immediately below] as our Rabbis stated (Letters of R. Akiva , letter “beth” ; Gen. Rabbah 1:6; Lev. Rabbah 36:4): [God created the world] for the sake of the Torah, which is called (Prov. 8:22): “the beginning of His way,” and for the sake of Israel, who are called (Jer. 2:3) “the first of His grain.” But if you wish to explain it according to its simple meaning, explain it thus: “At the beginning of the creation of heaven and earth, the earth was astonishing with emptiness, and darkness…and God said, ‘Let there be light.’” But Scripture did not come to teach the sequence of the Creation, to say that these came first, for if it came to teach this, it should have written:“At first (בָּרִ×ש××•Ö¹× Ö¸×”) He created the heavens and the earth,” for there is no רֵ×שִ×ית in Scripture that is not connected to the following word, [i.e., in the construct state] like (ibid. 27:1):“In the beginning of (בְּרֵ×שִית) the reign of Jehoiakim” ; (below 10:10)“the beginning of (רֵ×שִ×ית) his reign” ; (Deut. 18:4)“the first (רֵ×שִ×ית) of your corn.” Here too, you say בְּרֵ×שִ×ית ×‘Ö¸Ö¼×¨Ö¸× ×לֹהִי×, like בְּרֵ×שִ×ית בְּרֹ×, in the beginning of creating. And similar to this is,“At the beginning of the Lord’s speaking (דִּבֶּר) to Hosea,” (Hos. 1:2), i.e., at the beginning of the speaking (דִּבּוּרוֹ) of the Holy One, Blessed be He, to Hosea, “the Lord said to Hosea, etc.” Now if you say that it came to teach that these (i.e., heaven and earth) were created first, and that its meaning is: In the beginning of all, He created these-and that there are elliptical verses that omit one word, like (Job 3:10): “For [He] did not shut the doors of my [mother’s] womb,” and it does not explain who it was who shut [the womb]; and like (Isa. 8:4): “he will carry off the wealth of Damascus,” and it does not explain who will carry it off; and like (Amos 6:12): “or will one plow with cattle,” and it does not explain: “if a man will plow with cattle” ; and like (Isa. 46: 10): “telling the end from the beginning,” and it does not explain that [it means] telling the end of a matter from the beginning of a matter-if so, [if you say that Scripture indicates the order of creation] be astounded at yourself, for the water preceded, as it is written: “and the spirit of God hovered over the face of the water,” and Scripture did not yet disclose when the creation of water took place! From this you learn that the water preceded the earth. Moreover, the heavens were created from fire and water. Perforce, you must admit that Scripture did not teach us anything about the sequence of the earlier and the later [acts of creation]. | בר×שית בר×: ×ין ×”×ž×§×¨× ×”×–×” ×ומר ××œ× ×“×¨×©× ×™, כמו שדרשוהו ×¨×‘×•×ª×™× ×• ×–"ל בשביל התורה ×©× ×§×¨×ת (משלי ×— כב) ר×שית דרכו, ובשביל ישר×ל ×©× ×§×¨×ו (ירמיה ב ×’) ר×שית תבו×תו. ו×× ×‘×ת לפרשו כפשוטו כך פרשהו בר×שית ברי×ת ×©×ž×™× ×•×רץ וה×רץ היתה תהו ובהו וחשך וי×מר ×-×œ×”×™× ×™×”×™ ×ור. ×•×œ× ×‘× ×”×ž×§×¨× ×œ×”×•×¨×•×ª סדר הברי××” לומר ש×לו קדמו, ש×× ×‘× ×œ×”×•×¨×•×ª כך, ×”×™×” לו לכתוב בר××©×•× ×” ×‘×¨× ×ת ×”×©×ž×™× ×•×’×•', ש×ין לך ר×שית ×‘×ž×§×¨× ×©××™× ×• דבוק לתיבה של ×חריו, כמו (×©× ×›×• ×) בר×שית ממלכות יהויקי×, (בר×שית ×™ ×™) ר×שית ממלכתו, (×“×‘×¨×™× ×™×— ד) ר×שית ×“×’× ×š, ××£ ×›×ן ×תה ×ומר בר×שית ×‘×¨× ×-×œ×”×™× ×•×’×•', כמו בר×שית ברו×. ודומה לו (הושע × ×‘) תחלת דבר ×”' בהושע, כלומר תחלת דבורו של הקב"×” בהושע, וי×מר ×”' ×ל הושע וגו'. ו×× ×ª×מר להורות ×‘× ×©×לו תחלה × ×‘×¨×ו, ופירושו בר×שית הכל ×‘×¨× ×לו, ויש לך מקר×ות ×©×ž×§×¦×¨×™× ×œ×©×•× × ×•×ž×ž×¢×˜×™× ×ª×™×‘×” ×חת, כמו (×יוב ×’ ×™) ×›×™ ×œ× ×¡×’×¨ דלתי ×‘×˜× ×™, ×•×œ× ×¤×™×¨×© מי הסוגר, וכמו (ישעיה ×— ד) ×™×©× ×ת חיל דמשק, ×•×œ× ×¤×™×¨×© מי יש×× ×•, וכמו (עמוס ו יב) ×× ×™×—×¨×•×© בבקרי×, ×•×œ× ×¤×™×¨×© ×× ×™×—×¨×•×© ××“× ×‘×‘×§×¨×™×, וכמו (ישעיה מו ×™) מגיד מר×שית ×חרית, ×•×œ× ×¤×™×¨×© מגיד מר×שית דבר ×חרית דבר. ×× ×›×Ÿ תמה על עצמך, שהרי ×”×ž×™× ×§×“×ž×•, שהרי כתיב ורוח ×-×œ×”×™× ×ž×¨×—×¤×ª על ×¤× ×™ המי×, ועדיין ×œ× ×’×œ×” ×”×ž×§×¨× ×‘×¨×™×™×ª ×”×ž×™× ×ž×ª×™ היתה, ×”× ×œ×ž×“×ª שקדמו ×”×ž×™× ×œ×רץ. ועוד ×©×”×©×ž×™× ×ž×ש ×•×ž×™× × ×‘×¨×ו, על כרחך ×œ× ×œ×™×ž×“ ×”×ž×§×¨× ×¡×“×¨ ×”×ž×•×§×“×ž×™× ×•×”×ž××•×—×¨×™× ×›×œ×•×: | |
God’s creation of the heavens and the earth: But it does not say “of the Lord’s creation of” (i.e., it should say “of the Lord God’s creation of” as below 2:4 “on the day that the Lord God made earth and heaven”) for in the beginning it was His intention to create it with the Divine Standard of Justice, but he perceived that the world would not endure; so He preceded it with the Divine Standard of Mercy, allying it with the Divine Standard of Justice, and that is the reason it is written:“on the day the Lord God made earth and heaven.” | ×‘×¨× ×-להי×: ×•×œ× ×מר ×‘×¨× ×”', שבתחלה עלה במחשבה לבר×תו במדת הדין, ר××” ש×ין ×”×¢×•×œ× ×ž×ª×§×™×™×, ×”×§×“×™× ×ž×“×ª ×¨×—×ž×™× ×•×©×ª×¤×” למדת הדין, ×”×™×™× ×• דכתיב (להלן ב ד) ×‘×™×•× ×¢×©×•×ª ×”' ×-×œ×”×™× ×רץ ושמי×: | |
2Now the earth was astonishingly empty, and darkness was on the face of the deep, and the spirit of God was hovering over the face of the water. | בוְהָ×ָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְח֖שֶ×ךְ ×¢Ö·×œÖ¾×¤Ö°Ö¼× ÖµÖ£×™ ×ªÖ°×”Ö‘×•Ö¹× ×•Ö°×¨Ö£×•Ö¼×—Ö· ×Ö±×œÖ¹×”Ö´Ö”×™× ×žÖ°×¨Ö·×—Ö¶Ö–×¤Ö¶×ª ×¢Ö·×œÖ¾×¤Ö°Ö¼× ÖµÖ¥×™ הַמָּֽיִ×: | |
astonishingly empty: Heb. תֹהוּ וָבֹהוּ. The word תֹהוּ is an expression of astonishment and desolation, that a person wonders and is astonished at the emptiness therein. | תהו ובהו: תהו לשון תמה ושממון ש××“× ×ª×•×”× ×•×ž×©×ª×•×ž× ×¢×œ בהו שבה: | |
astonishingly empty: Astordison in Old French; [étourdissement in modern French], astonishment. בֹהוּ an expression of emptiness and desolation. (This does not appear in all editions.) | תהו: ×ישטורדישו"ן בלע"×– [מבוכה]: | |
בֹהוּ: an expression of emptiness and desolation. (This does not appear in all editions.) | בהו: לשון רקות וצדו: | |
on the face of the deep: on the face of the waters which were on the earth. | על ×¤× ×™ תהו×: על ×¤× ×™ ×”×ž×™× ×©×¢×œ ×”×רץ: | |
and the spirit of God was hovering: The Throne of Glory was suspended in the air and hovered over the face of the water with the breath of the mouth of the Holy One, blessed be He and with His word, like a dove, which hovers over the nest, acoveter in Old French, to cover, hover over. | ורוח ×-×œ×”×™× ×ž×¨×—×¤×ª: ×›×¡× ×”×›×‘×•×“ עומד ב×ויר ומרחף על ×¤× ×™ ×”×ž×™× ×‘×¨×•×— פיו של הקב"×” ובמ×מרו, ×›×™×•× ×” המרחפת על הקן ×קוביטי"ר בלע"×– [לכסות]: | |
3And God said, "Let there be light," and there was light. | גוַיֹּ֥×מֶר ×Ö±×œÖ¹×”Ö´Ö–×™× ×™Ö°×”Ö´×™Ö¾×֑וֹר וַֽיְהִי־×ֽוֹר: | |
4And God saw the light that it was good, and God separated between the light and between the darkness. | ×“×•Ö·×™Ö·Ö¼Ö§×¨Ö°× ×Ö±×œÖ¹×”Ö´Ö›×™× ×ֶת־הָ×֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל ×Ö±×œÖ¹×”Ö´Ö”×™× ×‘ÖµÖ¼Ö¥×™×Ÿ ×”Ö¸×֖וֹר וּבֵ֥ין הַחֽשֶ×ךְ: | |
And God saw the light that it was good, and God separated: Here too, we need the words of the Aggadah: He saw it that it was not proper for the wicked to use it; so He separated it for the righteous in the future. According to its simple meaning, explain it as follows: He saw it that it was good, and it was unseemly that it [light] and darkness should serve in confusion; so He established for this one its boundary by day, and for that one its boundary by night. | ×•×™×¨× ×-×œ×”×™× ×ת ×”×ור ×›×™ טוב ויבדל: ××£ בזה ×× ×• ×¦×¨×™×›×™× ×œ×“×‘×¨×™ ×גדה ר×הו ש××™× ×• כד××™ להשתמש בו ×¨×©×¢×™× ×•×”×‘×“×™×œ×• ×œ×¦×“×™×§×™× ×œ×¢×ª×™×“ לב×. ולפי פשוטו כך פרשהו ר×הו ×›×™ טוב ו×ין × ××” לו ולחשך שיהיו משתמשין בערבובי×, וקבע לזה תחומו ×‘×™×•× ×•×œ×–×” תחומו בלילה: | |
5And God called the light day, and the darkness He called night, and it was evening and it was morning, one day. | ×”×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö¨× ×Ö±×œÖ¹×”Ö´Ö¤×™× | לָ×וֹר֙ ×™Ö”×•Ö¹× ×•Ö°×œÖ·×—Ö–×©Ö¶×ךְ ×§Ö¸Ö£×¨Ö¸× ×œÖ¸Ö‘×™Ö°×œÖ¸×” וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר ×™Ö¥×•Ö¹× ×ֶחָֽד: | |
one day: According to the sequence of the language of the chapter, it should have been written, “the first day,” as it is written regarding the other days, “second, third, fourth.” Why did Scripture write“one” ? Because the Holy One, blessed be He, was the only one in His world, for the angels were not created until the second day. [i.e., ×™×•Ö¹× ×ֶחָד is understood as ‘the day of the only One’] So is it explained in Genesis Rabbah (3:8). | ×™×•× ×חד: לפי סדר [לשון] הפרשה ×”×™×” לו לכתוב ×™×•× ×¨×שון, כמו שכתוב בש×ר ×”×™×ž×™× ×©× ×™, שלישי, רביעי. למה כתב ×חד, לפי שהיה הקב"×” יחיד בעולמו ×©×œ× × ×‘×¨×ו המל××›×™× ×¢×“ ×™×•× ×©× ×™, כך מפורש בבר×שית רבה (×’ ×—): | |
6And God said, "Let there be an expanse in the midst of the water, and let it be a separation between water and water." | ווַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö”×™× ×™Ö°×”Ö´Ö¥×™ רָקִ֖יעַ בְּת֣וֹךְ ×”Ö·×žÖ¸Ö¼Ö‘×™Ö´× ×•Ö´×™×”Ö´Ö£×™ מַבְדִּ֔יל בֵּ֥ין ×žÖ·Ö–×™Ö´× ×œÖ¸×žÖ¸Ö½×™Ö´×: | |
Let there be an expanse: Let the expanse be strengthened, for, although the heavens were created on the first day, they were still moist, and they solidified on the second [day] from the rebuke of the Holy One, blessed be He, when He said, “Let there be an expanse.” This is what Scripture says (Job 26:11): “The pillars of the heavens trembled” the entire first day, and on the second day: “They were astonished by His rebuke,” like a person who stands in astonishment because of the rebuke of the one who frightens him. [Genesis Rabbah 12:10] | ×™×”×™ רקיע: יחזק הרקיע. ש××£ על פי ×©× ×‘×¨×ו ×©×ž×™× ×‘×™×•× ×¨×שון, עדיין ×œ×—×™× ×”×™×•, וקרשו ×‘×©× ×™ מגערת הקב"×” ב×ומרו ×™×”×™ רקיע, וזהו שכתוב (×יוב כו ×™×) עמודי ×©×ž×™× ×™×¨×•×¤×¤×• כל ×™×•× ×¨×שון. ×•×‘×©× ×™ יתמהו מגערתו, ×›××“× ×©×ž×©×ª×•×ž× ×•×¢×•×ž×“ מגערת המ××™×™× ×¢×œ×™×•: | |
in the midst of the water: In the middle of the water (Targum), for there is a separation between the upper waters and the expanse, as there is between the expanse and the waters that are on the earth. Behold you have learned that they are suspended by the word of the King. — [Gen. Rabbah 4:3] | בתוך המי×: ב×מצע המי×, שיש הפרש בין ×ž×™× ×”×¢×œ×™×•× ×™× ×œ×¨×§×™×¢ כמו בין הרקיע ×œ×ž×™× ×©×¢×œ ×”×רץ, ×”× ×œ×ž×“×ª ×©×”× ×ª×œ×•×™× ×‘×ž×מרו של מלך: | |
7And God made the expanse and it separated between the water that was below the expanse and the water that was above the expanse, and it was so. | זוַיַּ֣עַשׂ ×ֱלֹהִי×Ö˜ ×ֶת־הָֽרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֨יִ×Ö™ ×ֲשֶ×ר֙ מִתַּ֣חַת לָֽרָקִ֔יעַ וּבֵ֣ין ×”Ö·×žÖ·Ö¼Ö”×™Ö´× ×ֲשֶ×֖ר מֵעַ֣ל לָֽרָקִ֑יעַ וַֽיְהִי־כֵֽן: | |
And God made the expanse: He fixed it upon its base, which is [what is meant by] “making” it; as [in the verse] (Deut. 21:12):“and she shall ‘do’ her nails,” וְעָשְׂתָה. | ויעש ×-×œ×”×™× ×ת הרקיע: ×ª×§× ×• על עמדו ×•×”×™× ×¢×©×™×™×ª×•, כמו (×“×‘×¨×™× ×›× ×™×‘) ועשתה ×ת ×¦×¤×¨× ×™×”: | |
above the expanse: It does not say, “on the expanse,” but “above the expanse,” because they [the waters] are suspended in the air (Mid. Ps. 19:4). Now why does it not say, “that it was good” on the second day? Because the work involving the water was not completed until the third day, although He commenced it on the second day, and an unfinished thing is not in its fullness and its goodness; and on the third day, when He completed the work involving the water and He commenced and completed another work, He repeated therein“that it was good” twice (sic): once for the completion of the work of the second day and once for the completion of the work of that [third] day. — [Gen. Rabbah 4:6] | מעל לרקיע: על הרקיע ×œ× × ×מר ××œ× ×ž×¢×œ לרקיע, לפי שהן ×ª×œ×•×™× ×‘×ויר. ×•×ž×¤× ×™ מה ×œ× × ×מר ×›×™ טוב ×‘×™×•× ×©× ×™, לפי ×©×œ× × ×’×ž×¨×” מל×כת ×”×ž×™× ×¢×“ ×™×•× ×©×œ×™×©×™, והרי התחיל בה ×‘×©× ×™, ודבר ×©×œ× × ×’×ž×¨ ××™× ×• במילו×ו ובטובו, ובשלישי ×©× ×’×ž×¨×” מל×כת ×”×ž×™× ×•×”×ª×—×™×œ מל××›×” ×חרת וגמרה, כפל בו ×›×™ טוב ×©× ×™ פעמי×, ×חד לגמר מל×כת ×”×©× ×™ ו×חד לגמר מל×כת היו×: | |
8And God called the expanse Heaven, and it was evening, and it was morning, a second day. | ×—×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö§× ×Ö±×œÖ¹×”Ö´Ö›×™× ×œÖ¸Ö½×¨Ö¸×§Ö´Ö–×™×¢Ö· שָ××žÖ¸Ö‘×™Ö´× ×•Ö·Ö½×™Ö°×”Ö´×™Ö¾×¢Ö¶Ö¥×¨Ö¶×‘ וַֽיְהִי־בֹ֖קֶר ×™Ö¥×•Ö¹× ×©Öµ×× Ö´Ö½×™: | |
And God called the expanse heaven: Heb. שָ××žÖ·×™Ö´× [This is a combination of the words ×žÖ·×™Ö´× ×©Ö¸×‚×, bear water (Gen. Rabbah 4:7); שָ×× ×žÖ·×™Ö´×, there is water; ×Öµ×©× ×•Ö¼×žÖ·×™Ö´×, fire and water. He mingled them with one another and made the heavens from them (Chag. 12a). | ×•×™×§×¨× ×-×œ×”×™× ×œ×¨×§×™×¢ שמי×: ×©× ×ž×™×, ×©× ×ž×™×, ×ש ומי×, שערבן ×–×” בזה ועשה ×ž×”× ×©×ž×™×: | |
9And God said, "Let the water that is beneath the heavens gather into one place, and let the dry land appear," and it was so. | טוַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö—×™× ×™Ö´×§Ö¸Ö¼×•Ö¨×•Ö¼ ×”Ö·×žÖ·Ö¼Öœ×™Ö´× ×žÖ´×ªÖ·Ö¼Ö¤×—Ö·×ª הַשָּ×מַ֨יִ×Ö™ ×Ö¶×œÖ¾×žÖ¸×§Ö£×•Ö¹× ×ֶחָ֔ד וְתֵֽרָ×Ö¶Ö–×” הַיַּבָּשָ×Ö‘×” וַֽיְהִי־כֵֽן: | |
Let the water…gather: They were spread out over the surface of the entire earth, and He gathered them in the ocean, [the Mediterranean], which is the largest of all the seas. — [from Pirkei d’Rabbi Eliezer, ch. 5; Gen. Rabbah 5:2] | יקוו המי×: [שהיו] שטוחין על ×¤× ×™ כל ×”×רץ ×•×”×§×•×•× ×‘××•×§×™× ×•×¡, ×”×•× ×”×™× ×”×’×“×•×œ שבכל הימי×: | |
10And God called the dry land earth, and the gathering of the waters He called seas, and God saw that it was good. | ×™×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö¨× ×Ö±×œÖ¹×”Ö´Ö¤×™× | לַיַּבָּשָ××”Ö™ ×ֶ֔רֶץ וּלְמִקְוֵ֥ה ×”Ö·×žÖ·Ö¼Ö–×™Ö´× ×§Ö¸×¨Ö¸Ö£× ×™Ö·×žÖ´Ö¼Ö‘×™× ×•Ö·×™Ö·Ö¼Ö¥×¨Ö°× ×Ö±×œÖ¹×”Ö´Ö–×™× ×›Ö´Ö¼×™Ö¾×˜Ö½×•Ö¹×‘: | |
He called seas: But is it not one sea? However, the flavor of a fish that comes up from the sea in Acre differs from the flavor of a fish that comes up from the sea in Spain. — [from Ekev 39] | ×§×¨× ×™×ž×™×: ×•×”×œ× ×™× ×חד הו×, ××œ× ××™× ×• דומה ×˜×¢× ×“×’ העולה [מן ×”×™×] בעכו ×œ×˜×¢× ×“×’ העולה [מן ×”×™×] ב×ספמי×: | |
11And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so. | ×™×וַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö—×™× ×ªÖ·Ö¼×“Ö°×©Öµ×Ö¤× ×”Ö¸×ָ֨רֶץ֙ דֶּ֗שֶ×× ×¢ÖµÖš×©Ö¶×‚×‘ מַזְרִ֣יעַ זֶ֔רַע ×¢ÖµÖ£×¥ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ ×œÖ°×žÖ´×™× Ö”×•Ö¹ ×ֲשֶ×֥ר זַרְעוֹ־ב֖וֹ עַל־הָ×ָ֑רֶץ וַֽיְהִי־כֵֽן: | |
Let the earth sprout vegetation, seed yielding herbs: דֶּשֶ×× does not have the same meaning as עֵשֶׂב, and עֵשֶׂב does not have the same meaning as דֶּשֶ××. And it would have been inappropriate for the Scriptural text to use the expression, תַּעֲשִׂיב ×”Ö¸×ָרֶץ (let the earth bring forth herbs), for there are various species of דֶּשֶ××, each one by itself which is called a particular עֵשֶׂב. And it would not be the correct term for the speaker to say, “such-and-such a דֶּשֶ××,” because the term דֶּשֶ×× applies to the earth’s covering, when it is filled with vegetation. | ×ª×“×©× ×”×רץ ×“×©× ×¢×©×‘: ×œ× ×“×©× ×œ×©×•×Ÿ עשב ×•×œ× ×¢×©×‘ לשון דש×, ×•×œ× ×”×™×” לשון ×”×ž×§×¨× ×œ×•×ž×¨ תעשיב ×”×רץ, ×©×ž×™× ×™ דש××™× ×ž×—×•×œ×§×™×Ÿ, כל ×חד לעצמו × ×§×¨× ×¢×©×‘ ×¤×œ×•× ×™, ו×ין לשון למדבר לומר ×“×©× ×¤×œ×•× ×™, שלשון ×“×©× ×”×•× ×œ×‘×™×©×ª ×”×רץ ×›×©×”×™× ×ž×ª×ž×œ×ת בדש××™×: | |
Let the earth sprout: Let it be filled and covered with a mantle of herbs. In Old French, דֶשֶ×× is called erbediz, herbage, all in a mixture, whereas each root individually is called עֵשֶׂב. | ×ª×“×©× ×”×רץ: ×ª×ª×ž×œ× ×•×ª×ª×›×¡×” לבוש עשבי×. בלשון לעז × ×§×¨× ×“×©× ×ירבידי"×¥ [מכלול העשבי×] כולן בערבובי×, וכל שורש לעצמו × ×§×¨× ×¢×©×‘: | |
seed-yielding: That its seeds should grow in it from which to sow elsewhere. | מזריע זרע: שיגדל בו זרעו לזרוע ×ž×ž× ×• ×‘×ž×§×•× ×חר: | |
fruit trees: That the taste of the tree should be like the taste of the fruit. It [the earth] did not do so, however, but“the earth gave forth, etc., trees producing fruit,” but the trees themselves were not fruit. Therefore, when man was cursed because of his iniquity, it [the earth] too was punished for its iniquity (and was cursed-not in all editions). - [from Gen. Rabbah 5:9] | ×¢×¥ פרי: ×©×™×”× ×˜×¢× ×”×¢×¥ ×›×˜×¢× ×”×¤×¨×™, ×•×”×™× ×œ× ×¢×©×ª×” כן, ××œ× (פסוק יב) ×•×ª×•×¦× ×”×רץ ×¢×¥ עושה פרי, ×•×œ× ×”×¢×¥ פרי, לפיכך ×›×©× ×ª×§×œ×œ ××“× ×¢×œ ×¢×•× ×• × ×¤×§×“×” ×’× ×”×™× ×¢×œ ×¢×•× ×” ×•× ×ª×§×œ×œ×”: | |
in which its seed is found: These are the kernels of every fruit, from which the tree grows when it is planted. | ×שר זרעו בו: הן ×’×¨×¢×™× ×™ כל פרי, שמהן ×”×ילן צומח ×›×©× ×•×˜×¢×™×Ÿ ×ותן: | |
12And the earth gave forth vegetation, seed yielding herbs according to its kind, and trees producing fruit, in which its seed is found, according to its kind, and God saw that it was good. | ×™×‘×•Ö·×ªÖ¼×•Ö¹×¦ÖµÖ¨× ×”Ö¸×ָ֜רֶץ דֶּשֶ×× ×¢ÖµÖ£×©Ö¶×‚×‘ מַזְרִ֤יעַ זֶ֨רַע֙ ×œÖ°×žÖ´×™× ÖµÖ”×”×•Ö¼ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י ×ֲשֶ×֥ר זַרְעוֹ־ב֖וֹ ×œÖ°×žÖ´×™× ÖµÖ‘×”×•Ö¼ ×•Ö·×™Ö·Ö¼Ö¥×¨Ö°× ×Ö±×œÖ¹×”Ö´Ö–×™× ×›Ö´Ö¼×™Ö¾×˜Ö½×•Ö¹×‘: | |
And the earth gave forth, etc.: Even though ×œÖ°×žÖ´×™× Öµ×”×•Ö¼.“according to its kind,” was not said regarding the herbs when they were commanded [to grow], they heard that the trees were commanded thus, and they applied an a fortiori argument to themselves, [a קַל וָחוֹמֶר -from the minor to the major], as is explained in the Aggadah of Tractate Chullin (60a). | ×•×ª×•×¦× ×”×רץ וגו': ××£ על פי ×©×œ× × ×מר ×œ×ž×™× ×”×• בדש×ין בציוייהן, שמעו ×©× ×¦×˜×•×• ×”××™×œ× ×•×ª על כך, ×•× ×©×ו קל וחומר בעצמן, כמפורש ב×גדה בשחיטת חולין (חולין ס ×): | |
13And it was evening, and it was morning, a third day. | יגוַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר ×™Ö¥×•Ö¹× ×©Ö°×לִישִֽ××™: | |
14And God said, "Let there be luminaries in the expanse of the heavens, to separate between the day and between the night, and they shall be for signs and for appointed seasons and for days and years. | ידוַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö—×™× ×™Ö°×”Ö´Ö¤×™ מְ×ֹרֹת֙ בִּרְקִ֣יעַ הַשָּ××žÖ·Ö”×™Ö´× ×œÖ°×”Ö·×‘Ö°×“Ö´Ö¼Ö•×™×œ בֵּ֥ין ×”Ö·×™Ö¼Ö–×•Ö¹× ×•Ö¼×‘ÖµÖ£×™×Ÿ הַלָּ֑יְלָה וְהָי֤וּ לְ×ֹתֹת֙ ×•Ö¼×œÖ°×žÖ£×•Ö¹×¢Ö²×“Ö´Ö”×™× ×•Ö¼×œÖ°×™Ö¸×žÖ´Ö–×™× ×•Ö°×©Ö¸×× Ö´Ö½×™×: | |
Let there be luminaries, etc.: They were created on the first day, and on the fourth day, He commanded them to be suspended in the sky, and likewise, all the creations of heaven and earth were created on the first day, and each one was fixed in its proper place on the day that was decreed upon it. That is why it is written:“with the heavens (×ֵת הַשָּ×מַיִ×) to include their products,”and with the earth (וְ×ֵת ×”Ö¸×ָרֶץ)," to include its products. — [Gen. Rabbah 1:14] | ×™×”×™ מ×רת וגו': ×ž×™×•× ×¨×שון × ×‘×¨×ו, וברביעי צוה ×¢×œ×™×”× ×œ×”×ª×œ×•×ª ברקיע, וכן כל תולדות ×©×ž×™× ×•×רץ × ×‘×¨×ו ×ž×™×•× ×¨×שון, וכל ×חד ו×חד × ×§×‘×¢ ×‘×™×•× ×©× ×’×–×¨ עליו, ×”×•× ×©×›×ª×•×‘ (פסוק ×) ×ת השמי×, לרבות תולדותיה×, ו×ת ×”×רץ, לרבות תולדותיה: | |
Let there be luminaries: Heb., ×™Ö°×”Ö´×™ מְ×ֹרֹת It [the word, מְ×ֹרֹת is written without a“vav,” [thus, the word can be מְ×ֵרֹת meaning curses] because it [the fourth day] is a cursed day when children become ill with croup. This is what we learned (Ta’anith 27b): “on the fourth day [of the week], they [the men of the ma’amad] would fast so that children should not become ill with croup.” | ×™×”×™ מ×רת: חסר וי"ו כתיב, על ×©×”×•× ×™×•× ×ž×רה ליפול ×סכרה ×‘×ª×™× ×•×§×•×ª, ×”×•× ×©×©× ×™× ×• ברביעי היו ×ž×ª×¢× ×™× ×¢×œ ×סכרה ×©×œ× ×ª×¤×•×œ ×‘×ª×™× ×•×§×•×ª: | |
to separate between the day and between the night: (This happened) after the first light was hidden away, but during the seven (another reading: during the three) days of Creation, the primordial light and darkness served together, both by day and by night. — [Medrah Yelammedenu , as quoted in Yalkut Shim’oni] According to the Ramban and early editions of Rashi , it appears that the reading, “during the seven days of Creation,” is the authentic reading. Ramban , however quotes the Genesis Rabbah , which states that the original primordial light served only during the first three days, until the sun and the moon were suspended in the sky. After that, the primordial light was hidden away, as in Rashi to verse 4. Note also that several early manuscripts and printed editions of Rashi read: “but in the seven days of Creation, the primordial light and darkness served, this one by day and this one by night.” This is also the reading of Mizrachi , and it appears more accurate than our reading, because, in fact, the light and the darkness did not serve together, as Rashi explains in verse 4.] | להבדיל בין ×”×™×•× ×•×‘×™×Ÿ הלילה: ×ž×©× ×’× ×– ×”×ור הר×שון, ×בל בשבעת ימי בר×שית שמשו ×”×ור והחושך הר××©×•× ×™× ×™×—×“ בין ×‘×™×•× ×•×‘×™×Ÿ בלילה: | |
and they shall be for signs: When the luminaries are eclipsed, it is an unfavorable omen for the world, as it is said (Jer. 10:2): “and from the signs of the heaven be not dismayed, etc.” When you perform the will of the Holy One, blessed be He, you need not fear retribution. — [from Succah 29a] | והיו ל×ותות: כשהמ×ורות לוקין סימן רע ×”×•× ×œ×¢×•×œ×, ×©× ×מר (ירמיה ×™ ב) מ×ותות ×”×©×ž×™× ×ל תחתו, ×‘×¢×©×•×ª×›× ×¨×¦×•×Ÿ הקב"×” ×ין ××ª× ×¦×¨×™×›×™×Ÿ לד××’ מן ×”×¤×•×¨×¢× ×•×ª: | |
and for appointed seasons: This refers to the future, when the Israelites are destined to be commanded concerning the festivals and they [the festivals] are reckoned from the first phase of the moon. — [from Gen. Rabbah 6:1]. | ולמועדי×: על ×©× ×”×¢×ª×™×“, ×©×¢×ª×™×“×™× ×™×©×¨×ל להצטוות על המועדות ×•×”× × ×ž× ×™× ×œ×ž×•×œ×“ ×”×œ×‘× ×”: | |
and for days: The sun serves for half a day, and the moon for half of it, so that you have a full day. | ולימי×: שמוש החמה חצי ×™×•× ×•×©×ž×•×© ×”×œ×‘× ×” חציו, הרי ×™×•× ×©×œ×: | |
and years: At the end of 365 days (other editions: and a 1/4 of a day) they complete their revolution through the twelve constellations of the zodiac, which serve them, and that constitutes a year. (Other editions read: and that is 365 and 1/4 days), and they return and start a second time to revolve on the sphere like their first revolution. | ×•×©× ×™×: לסוף שלש מ×ות ×©×©×™× ×•×—×ž×©×” ×™×ž×™× ×™×’×ž×¨×• מהלכת ×‘×©× ×™× ×¢×©×¨ מזלות ×”×ž×©×¨×ª×™× ××•×ª× ×•×”×™× ×©× ×”. (×•×—×•×–×¨×™× ×•×ž×ª×—×™×œ×™× ×¤×¢× ×©× ×™×” לסבב בגלגל כמהלכן הר×שון): | |
15And they shall be for luminaries in the expanse of the heavens to shed light upon the earth." And it was so. | טווְהָי֤וּ לִמְ×וֹרֹת֙ בִּרְקִ֣יעַ הַשָּ××žÖ·Ö”×™Ö´× ×œÖ°×”Ö¸×ִ֖יר עַל־הָ×ָ֑רֶץ וַֽיְהִי־כֵֽן: | |
And they shall be for luminaries: In addition, they will serve in this function, viz. to shed light upon the world. | והיו למ×ורות: עוד ×–×ת ישמשו שי×ירו לעול×: | |
16And God made the two great luminaries: the great luminary to rule the day and the lesser luminary to rule the night, and the stars. | טזוַיַּ֣עַשׂ ×Ö±×œÖ¹×”Ö´Ö”×™× ×ֶת־שְ×× ÖµÖ¥×™ הַמְּ×ֹרֹ֖ת ×”Ö·×’Ö°Ö¼×“Ö¹×œÖ´Ö‘×™× ×ֶת־הַמָּ×֤וֹר הַגָּדֹל֙ לְמֶמְשֶ×֣לֶת ×”Ö·×™Ö¼Ö”×•Ö¹× ×•Ö°×ֶת־הַמָּ×֤וֹר הַקָּטֹן֙ לְמֶמְשֶ×֣לֶת הַלַּ֔יְלָה וְ×ֵ֖ת הַכּֽוֹכָבִֽי×: | |
the two great luminaries: They were created equal, but the moon was made smaller because it brought charges and said, “It is impossible for two kings to use the same crown.” - [from Chullin 60b] Rashi (ad loc.) explains that this derash is based on the discrepancy of the two expressions, “the two great luminaries,” which intimates that the moon was a great luminary, and“the lesser luminary,” which intimates that the moon was smaller than the sun. To reconcile this difference, the Rabbis asserted that the moon was originally created equal to the sun, but, because of its complaint that the sun wielded the same power that it wielded, it was forced to relinquish that power. | המ×ורות ×”×’×“×•×œ×™× ×•×’×•': ×©×•×™× × ×‘×¨×ו, ×•× ×ª×ž×¢×˜×” ×”×œ×‘× ×” על שקטרגה ו×מרה ××™ ×פשר ×œ×©× ×™ ×ž×œ×›×™× ×©×™×©×ª×ž×©×• בכתר ×חד: | |
and the stars: Because He diminished the moon, He increased its hosts, to appease it. - [from Gen. Rabbah 46:4 and Chullin 60b] i.e., The stars serve as the entourage of the moon. When it comes out, they accompany it, and when it sets, they too set. [Gen. Rabbah ad loc.] | ו×ת הכוכבי×: על ידי שמיעט ×ת ×”×œ×‘× ×”, הרבה צב××™×” להפיס דעתה: | |
17And God placed them in the expanse of the heavens to shed light upon the earth. | יזוַיִּתֵּ֥ן ×Ö¹×ªÖ¸Ö›× ×Ö±×œÖ¹×”Ö´Ö–×™× ×‘Ö´Ö¼×¨Ö°×§Ö´Ö£×™×¢Ö· הַשָּ××žÖ¸Ö‘×™Ö´× ×œÖ°×”Ö¸×ִ֖יר עַל־הָ×ָֽרֶץ: | |
18And to rule over the day and over the night, and to separate between the light and between the darkness, and God saw that it was good. | יחוְלִמְשֹ×ל֙ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×•Ö¼×‘Ö·×œÖ·Ö¼Ö”×™Ö°×œÖ¸×” וּֽלֲהַבְדִּ֔יל בֵּ֥ין ×”Ö¸×֖וֹר וּבֵ֣ין הַח֑שֶ×ךְ ×•Ö·×™Ö·Ö¼Ö¥×¨Ö°× ×Ö±×œÖ¹×”Ö´Ö–×™× ×›Ö´Ö¼×™Ö¾×˜Ö½×•Ö¹×‘: | |
19And it was evening, and it was morning, a fourth day. | יטוַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר ×™Ö¥×•Ö¹× ×¨Ö°×‘Ö´×™×¢Ö´Ö½×™: | |
20And God said, "Let the waters swarm a swarming of living creatures, and let fowl fly over the earth, across the expanse of the heavens." | כוַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö”×™× ×™Ö´×©Ö°×רְצ֣וּ ×”Ö·×žÖ·Ö¼Ö”×™Ö´× ×©Ö¶×֖רֶץ × Ö¶Ö£×¤Ö¶×©× ×—Ö·×™Ö¸Ö¼Ö‘×” וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָ×ָ֔רֶץ ×¢Ö·×œÖ¾×¤Ö°Ö¼× ÖµÖ–×™ רְקִ֥יעַ הַשָּ×מָֽיִ×: | |
living creatures: That there should be life in them. | × ×¤×© ×—×™×”: שיש בה חיות: | |
a swarming: Heb. שֶ×רֶץ. Every living thing that is not much higher than the earth is שֶ×רֶץ; among the winged creatures, such as flies; among the insects, such as ants, beetles, and worms; and among the [larger] creatures, such as the weasel, the mouse, the lizard, and their like, and so [among] the fishes. [Note that in most early editions and mss., the reading is וְכָל הַדָּגִי×, and all the fishes (and not וְכֵן הַדגָּי×).] | שרץ: כל דבר ×—×™ ש××™× ×• גבוה מן ×”×רץ קרוי שרץ, בעוף כגון זבובי×, ×‘×©×§×¦×™× ×›×’×•×Ÿ × ×ž×œ×™× ×•×—×™×¤×•×©×™×Ÿ ותולעי×, ובבריות כגון חולד ועכבר וחומט ×•×›×™×•×¦× ×‘×”×, וכל הדגי×: | |
21And God created the great sea monsters, and every living creature that crawls, with which the waters swarmed, according to their kind, and every winged fowl, according to its kind, and God saw that it was good. | ×›××•Ö·×™Ö´Ö¼×‘Ö°×¨Ö¸Ö£× ×Ö±×œÖ¹×”Ö´Ö”×™× ×Ö¶×ªÖ¾×”Ö·×ªÖ·Ö¼× Ö´Ö¼×™× Ö´Ö–× ×”Ö·×’Ö°Ö¼×“Ö¹×œÖ´Ö‘×™× ×•Ö°×ֵ֣ת ×›Ö¸Ö¼×œÖ¾× Ö¶Ö£×¤Ö¶×©× ×”Ö·Ö½×—Ö·×™Ö¸Ö¼Ö£×” | הָֽרֹמֶ֡שֶׂת ×ֲשֶ×ר֩ שָֽ×רְצ֨וּ ×”Ö·×žÖ·Ö¼Öœ×™Ö´× ×œÖ°×žÖ´Ö½×™× Öµ×”Ö¶Ö—× ×•Ö°×ֵ֨ת כָּל־ע֤וֹף ×›Ö¸Ö¼× Ö¸×£Ö™ ×œÖ°×žÖ´×™× ÖµÖ”×”×•Ö¼ ×•Ö·×™Ö·Ö¼Ö¥×¨Ö°× ×Ö±×œÖ¹×”Ö´Ö–×™× ×›Ö´Ö¼×™Ö¾×˜Ö½×•Ö¹×‘: | |
the…sea monsters: The great fish in the sea, and in the words of the Aggadah (B.B. 74b), this refers to the Leviathan and its mate, for He created them male and female, and He slew the female and salted her away for the righteous in the future, for if they would propagate, the world could not exist because of them. ×”Ö·×ªÖ·Ö¼× Ö´×™× Ö´× is written. [I.e., the final “yud,” which denotes the plural, is missing, hence the implication that the Leviathan did not remain two, but that its number was reduced to one.]- [from Gen. Rabbah 7:4, Midrash Chaseroth V’Yetheroth, Batei Midrashoth, vol 2, p. 225]. | ×”×ª× ×™× ×™×: ×“×’×™× ×’×“×•×œ×™× ×©×‘×™×. ובדברי ×גדה ×”×•× ×œ×•×™×ª×Ÿ ובן זוגו שבר×× ×–×›×¨ ×•× ×§×‘×” והרג ×ת ×”× ×§×‘×” ומלחה ×œ×¦×“×™×§×™× ×œ×¢×ª×™×“ לב×, ש×× ×™×¤×¨×• וירבו ×œ× ×™×ª×§×™×™× ×”×¢×•×œ× ×‘×¤× ×™×”×: | |
living creature: a creature in which there is life. | × ×¤×© ×”×—×™×”: שיש בה חיות: | |
22And God blessed them, saying, "Be fruitful and multiply, and fill the waters of the seas, and let the fowl multiply upon the earth." | כבוַיְבָ֧רֶךְ ×Ö¹×ªÖ¸Ö›× ×Ö±×œÖ¹×”Ö´Ö–×™× ×œÖµ×מֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְ×֤וּ ×ֶת־הַמַּ֨יִ×Ö™ ×‘Ö·Ö¼×™Ö·Ö¼×žÖ´Ö¼Ö”×™× ×•Ö°×”Ö¸×¢Ö–×•Ö¹×£ יִ֥רֶב בָּ×ָֽרֶץ: | |
And…blessed them: Because [people] decimate them and hunt them and eat them, they required a blessing; and the beasts also required a blessing, but because the serpent was destined to be cursed, He did not bless them, lest he [the serpent] be included. — [from Gen. Rabbah 11:3, Midrash Tadshe 1] | ויברך ×ות×: לפי ×©×ž×—×¡×¨×™× ×ותן וצדין ×ž×”× ×•×וכלין ××•×ª× ×”×•×¦×¨×›×• לברכה. ו××£ החיות הוצרכו לברכה, ××œ× ×ž×¤× ×™ ×”× ×—×© שעתיד לקללה, לכך ×œ× ×‘×¨×›×Ÿ, ×©×œ× ×™×”× ×”×•× ×‘×›×œ×œ: | |
Be fruitful: [The word פְּרוּ is derived from פְּרִי, fruit, meaning produce fruits. | פרו: לשון פרי, כלומר עשו פירות: | |
and multiply: If He had said only, “Be fruitful,” one would beget one and no more.“And multiply” was therefore said so that one could beget many. | ורבו: ×× ×œ× ×מר ××œ× ×¤×¨×• ×”×™×” ×חד מוליד ×חד ×•×œ× ×™×•×ª×¨, ×•×‘× ×•×¨×‘×• ש×חד מוליד הרבה: | |
23And it was evening, and it was morning, a fifth day. | כגוַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר ×™Ö¥×•Ö¹× ×—Ö²×žÖ´×™×©Ö´Ö½××™: | |
24And God said, "Let the earth bring forth living creatures according to their kind, cattle and creeping things and the beasts of the earth according to their kind," and it was so. | כדוַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö—×™× ×ªÖ¼×•Ö¹×¦ÖµÖ¨× ×”Ö¸×ָ֜רֶץ × Ö¶Ö¤×¤Ö¶×©× ×—Ö·×™Ö¸Ö¼×”Ö™ ×œÖ°×žÖ´×™× Ö¸Ö”×”Ö¼ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־×ֶ֖רֶץ ×œÖ°×žÖ´×™× Ö¸Ö‘×”Ö¼ וַֽיְהִי־כֵֽן: | |
Let the earth bring forth: That is what I explained [verse 14] that everything was created on the first [day], and they required only to be brought forth. — [from Tanchuma Buber, Bereishith 1] | ×ª×•×¦× ×”×רץ: ×”×•× ×©×¤×™×¨×©×ª×™ (פסוק יד) שהכל × ×‘×¨× ×ž×™×•× ×¨×שון ×•×œ× ×”×•×¦×¨×›×• ××œ× ×œ×”×•×¦×™××: | |
living creatures: which have life. (See above, verse 20.) | × ×¤×© ×—×™×”: שיש בה חיות: | |
and creeping things: These are the creeping things, which are low and crawl upon the earth and appear as if they are dragging along, because their movement is not discernible. Every expression of ×¨Ö¶×žÖ¶×©× or שֶ×רֶץ [is translated] in our language [Old French] as conmovres , crawling creatures. | ורמש: ×”× ×©×¨×¦×™× ×©×”× × ×ž×•×›×™× ×•×¨×•×ž×©×™× ×¢×œ ×”×רץ, × ×¨××™× ×›×לו × ×’×¨×¨×™×, ש×ין הלוכן × ×™×›×¨. כל לשון רמש ושרץ ×‘×œ×©×•× × ×• ×§×•× ×ž×•×‘×¨"יש בלע"×– [רוחשי×]: | |
25And God made the beasts of the earth according to their kind and the cattle according to their kind, and all the creeping things of the ground according to their kind, and God saw that it was good. | כהוַיַּ֣עַשׂ ×ֱלֹהִי×Ö© ×ֶת־חַיַּ֨ת ×”Ö¸×ָ֜רֶץ ×œÖ°×žÖ´×™× Ö¸Ö—×”Ö¼ וְ×ֶת־הַבְּהֵמָה֙ ×œÖ°×žÖ´×™× Ö¸Ö”×”Ö¼ וְ×ֵ֛ת כָּל־רֶ֥מֶשׂ ×”Ö¸Ö½×ֲדָמָ֖ה ×œÖ°×žÖ´×™× ÖµÖ‘×”×•Ö¼ ×•Ö·×™Ö·Ö¼Ö¥×¨Ö°× ×Ö±×œÖ¹×”Ö´Ö–×™× ×›Ö´Ö¼×™Ö¾×˜Ö½×•Ö¹×‘: | |
And… made: He fixed them in their complete form, and in their full stature. — [from Rosh Hashanah 11a, Chullin 60a] | ויעש: ×ª×§× × ×‘×¦×‘×™×•× × ×•×‘×§×•×ž×ª×Ÿ: | |
26And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth." | כווַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö”×™× × Ö·Ö½×¢Ö²×©Ö¶×‚Ö¥×” ×Ö¸×“Ö¸Ö›× ×‘Ö°Ö¼×¦Ö·×œÖ°×žÖµÖ–× ×•Ö¼ ×›Ö´Ö¼×“Ö°×ž×•Ö¼×ªÖµÖ‘× ×•Ö¼ וְיִרְדּוּ֩ בִדְגַ֨ת ×”Ö·×™Ö¸Ö¼Öœ× ×•Ö¼×‘Ö°×¢Ö£×•Ö¹×£ הַשָּ××žÖ·Ö—×™Ö´× ×•Ö¼×‘Ö·×‘Ö°Ö¼×”Öµ×žÖ¸×”Ö™ וּבְכָל־הָ×ָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָ×ָֽרֶץ: | |
Let us make man: From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them. And when He judges kings, He consults with His Heavenly household, for so we find regarding Ahab, that Micah said to him, (I Kings 22:19): “I saw the Lord seated on His throne, and all the host of heaven were standing by Him, on His right and on His left.” Now do “left” or “right” apply to Him ?! But rather, [the passage means that] these [angels] were standing on the right to defend, and these [angels] were standing on the left to prosecute. Likewise, (Dan. 4:14): “By the decree of the destructive angels is the matter, and by the word of the holy ones is the edict.” Here too, He took counsel with His heavenly household. He said to them, “Among the heavenly beings, there are some in My likeness. If there are none in My likeness among the earthly beings, there will be envy among the creatures of the Creation. ” - [from Tanchuma, Shemoth 18; Gen. Rabbah 8:11, 14:13] | × ×¢×©×” ×ד×: ×¢× ×•×ª× ×•×ª×• של הקב"×” ×œ×ž×“× ×• מכ×ן, לפי שה××“× ×‘×“×ž×•×ª המל××›×™× ×•×™×ª×§× ×ו בו לפיכך × ×ž×œ×š בה×, ×•×›×©×”×•× ×“×Ÿ ×ת ×”×ž×œ×›×™× ×”×•× × ×ž×œ×š ×‘×¤×ž×œ×™× ×©×œ×•, שכן ×ž×¦×™× ×• ב××—×ב ש×מר לו מיכה (×ž×œ×›×™× ×' כב יט) ר×יתי ×ת ×”' יושב על כס×ו וכל ×¦×‘× ×”×©×ž×™× ×¢×•×ž×“ עליו ×ž×™×ž×™× ×• ומשמ×לו, וכי יש ימין ושמ×ל ×œ×¤× ×™×•, ××œ× ×לו ×ž×™×ž×™× ×™× ×œ×–×›×•×ª ו×לו משמ×ילין לחובה. וכן (×“× ×™×ל ד יד) בגזרת עירין ×¤×ª×’×ž× ×•×‘×ž×מר קדישין ש×לת×, ××£ ×›×ן ×‘×¤×ž×œ×™× ×©×œ×• × ×ž×œ×š ×•× ×˜×œ רשות, ×מר ×œ×”× ×™×© ×‘×¢×œ×™×•× ×™× ×›×“×ž×•×ª×™, ×× ×ין ×‘×ª×—×ª×•× ×™× ×›×“×ž×•×ª×™, הרי יש ×§× ××” במעשה בר×שית: | |
Let us make man: Even though they [the angels] did not assist Him in His creation, and there is an opportunity for the heretics to rebel (to misconstrue the plural as a basis for their heresies), Scripture did not hesitate to teach proper conduct and the trait of humility, that a great person should consult with and receive permission from a smaller one. Had it been written: “I shall make man,” we would not have learned that He was speaking with His tribunal, but to Himself. And the refutation to the heretics is written alongside it [i. e., in the following verse:]“And God created (וַיִּבְרָ×) ,” and it does not say,“and they created וַיִּבְרְ×וּ.” - [from Gen. Rabbah 8:9] | × ×¢×©×” ×ד×: ××£ על פי ×©×œ× ×¡×™×™×¢×•×”×• ביצירתו ויש ×ž×§×•× ×œ×ž×™× ×™× ×œ×¨×“×•×ª, ×œ× × ×ž× ×¢ הכתוב מללמד דרך ×רץ ומדת ×¢× ×•×” ×©×™×”× ×”×’×“×•×œ × ×ž×œ×š ×•× ×•×˜×œ רשות מן הקטן. ו×× ×›×ª×‘ ×עשה ××“× ×œ× ×œ×ž×“× ×• ×©×™×”× ×ž×“×‘×¨ ×¢× ×‘×™×ª ×“×™× ×• ××œ× ×¢× ×¢×¦×ž×•, ותשובת ×”×ž×™× ×™× ×›×ª×‘ בצדו ×•×™×‘×¨× ×-×œ×”×™× ×ת ×”×ד×, ×•×œ× ×›×ª×‘ ויבר×ו: | |
in our image: in our form. | ×‘×¦×œ×ž× ×•: בדפוס ×©×œ× ×•: | |
after our likeness: to understand and to discern. | ×›×“×ž×•×ª× ×•: להבין ולהשכיל: | |
and they shall rule over the fish: Heb. וְיִרְדּוּ This expression contains both the meaning of ruling and the meaning of subservience. If he merits, he rules over the beasts and over the cattle. If he does not merit, he becomes subservient to them, and the beast rules over him. — [from Gen. Rabbah 8:12] | וירדו בדגת ×”×™×: יש בלשון ×”×–×” לשון רידוי ולשון ירידה, ×–×›×” רודה בחיות ובבהמות, ×œ× ×–×›×” × ×¢×©×” ירוד ×œ×¤× ×™×”× ×•×”×—×™×” מושלת בו: | |
27And God created man in His image; in the image of God He created him; male and female He created them. | ×›×–×•Ö·×™Ö´Ö¼×‘Ö°×¨Ö¸Ö¨× ×Ö±×œÖ¹×”Ö´Ö¤×™× | ×ֶת־הָֽ×ָדָ×Ö™ בְּצַלְמ֔וֹ ×‘Ö°Ö¼×¦Ö¶Ö¥×œÖ¶× ×Ö±×œÖ¹×”Ö´Ö–×™× ×‘Ö¸Ö¼×¨Ö¸Ö£× ×ֹת֑וֹ זָכָ֥ר ×•Ö¼× Ö°×§Öµ×‘Ö¸Ö–×” ×‘Ö¸Ö¼×¨Ö¸Ö¥× ×ֹתָֽ×: | |
And God created man in His image: In the form that was made for him, for everything [else] was created with a command, whereas he [man] was created with the hands (of God), as it is written (Ps. 139:5): “and You placed Your hand upon me.” Man was made with a die, like a coin, which is made by means of a die, which is called coin in Old French. And so Scripture states (Job 38:14): “The die changes like clay.” - [from Letters of Rabbi Akiva , second version; Mid. Ps. 139:5; Sanh. 38a] | ×•×™×‘×¨× ×-×œ×”×™× ×ת ×”××“× ×‘×¦×œ×ž×•: בדפוס העשוי לו, שהכל × ×‘×¨× ×‘×ž×מר ×•×”×•× × ×‘×¨× ×‘×™×“×™×, ×©× ×מר (×ª×”×œ×™× ×§×œ×˜ ×”) ותשת עלי כפכה, × ×¢×©×” ×‘×—×•×ª× ×›×ž×˜×‘×¢ העשויה על ידי ×¨×•×©× ×©×§×•×¨×™×Ÿ קוי"ן בלע"×– [מטבע] וכן ×”×•× ×ומר (×יוב לח יד) תתהפך כחומר חות×: | |
in the image of God He created him: It explains to you that the image that was prepared for him was the image of the likeness of his Creator. — [from B.B. 58a] | ×‘×¦×œ× ×-×œ×”×™× ×‘×¨× ×ותו: פירש לך ש×ותו ×¦×œ× ×”×ž×ª×•×§×Ÿ לו ×¦×œ× ×“×™×•×§×Ÿ יצורו הו×: | |
male and female He created them: Yet further (2:21) Scripture states: “And He took one of his ribs, etc.” The Midrash Aggadah (Gen. Rabbah 8:1, Ber. 61a, Eruvin 18a) explains that He originally created him with two faces, and afterwards, He divided him. The simple meaning of the verse is that here Scripture informs you that they were both created on the sixth [day], but it does not explain to you how they were created, and it explains [that] to you elsewhere. — [from Baraitha of the Thirty Two Methods , Method 13] | זכר ×•× ×§×‘×” ×‘×¨× ×ות×: ולהלן ×”×•× ×ומר (בר×שית ב ×›×) ויקח ×חת מצלעותיו וגו', מדרש ×גדה שבר×ו ×©× ×™ פרצופין בברי××” ר××©×•× ×” ו×חר כך חלקו. ופשוטו של מקר×, ×›×ן הודיעך ×©× ×‘×¨×ו ×©× ×™×”× ×‘×©×©×™ ×•×œ× ×¤×™×¨×© לך כיצד ברייתן ופירש לך ×‘×ž×§×•× ×חר: | |
28And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. " | כחוַיְבָ֣רֶךְ ×ֹתָ×Ö˜ ×ֱלֹהִי×Ö’ וַיֹּ֨×מֶר ×œÖ¸×”Ö¶Öœ× ×Ö±×œÖ¹×”Ö´Ö—×™× ×¤Ö°Ö¼×¨Ö¥×•Ö¼ וּרְב֛וּ וּמִלְ×֥וּ ×ֶת־הָ×ָ֖רֶץ וְכִבְשֻ×Ö‘×”Ö¸ וּרְד֞וּ בִּדְגַ֤ת ×”Ö·×™Ö¸Ö¼×Ö™ וּבְע֣וֹף הַשָּ××žÖ·Ö”×™Ö´× ×•Ö¼×‘Ö°×›Ö¸×œÖ¾×—Ö·×™Ö¸Ö¼Ö–×” הָֽרֹמֶ֥שֶׂת עַל־הָ×ָֽרֶץ: | |
and subdue it: The“vav” [in וְכִבְשֻ××”Ö¸ is missing, [allowing the word to be read וְכִבְשָ××”, the masculine singular imperative] to teach you that the male subdues the female that she should not be a gadabout (Gen. Rabbah 8:12), and it is also meant to teach you that the man, whose way it is to subdue, is commanded to propagate, but not the woman (Yev. Yev. 65b). | וכבשה: חסר וי"ו, ללמדך שהזכר כובש ×ת ×”× ×§×‘×” ×©×œ× ×ª×”× ×™×¦×× ×™×ª, ועוד ללמדך שה×יש שדרכו לכבוש מצווה על פריה ורביה ×•×œ× ×”×שה: | |
29And God said, "Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food. | כטוַיֹּ֣×מֶר ×Ö±×œÖ¹×”Ö´Ö—×™× ×”Ö´× ÖµÖ¼×”Ö© × Ö¸×ªÖ·Ö¨×ªÖ´Ö¼×™ ×œÖ¸×›Ö¶Öœ× ×ֶת־כָּל־עֵ֣שֶׂב | זֹרֵ֣עַ זֶ֗רַע ×ֲשֶ×ר֙ ×¢Ö·×œÖ¾×¤Ö°Ö¼× ÖµÖ£×™ כָל־הָ×ָ֔רֶץ וְ×ֶת־כָּל־הָעֵ֛ץ ×ֲשֶ×ר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע ×œÖ¸×›Ö¶Ö¥× ×™Ö´Ö½×”Ö°×™Ö¶Ö–×” לְ×ָכְלָֽה: | |
30And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat," and it was so. | לוּלְכָל־חַיַּ֣ת ×”Ö¸Ö ×Ö¸Ö ×¨Ö¶×¥ וּלְכָל־ע֨וֹף הַשָּ××žÖ·Öœ×™Ö´× ×•Ö¼×œÖ°×›Ö¹Ö£×œ | רוֹמֵ֣שׂ עַל־הָ×ָ֗רֶץ ×ֲשֶ×ר־בּוֹ֙ × Ö¶Ö£×¤Ö¶×©× ×—Ö·×™Ö¸Ö¼Ö”×” ×ֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְ×ָכְלָ֑ה וַֽיְהִי־כֵֽן: | |
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] | ×œ×›× ×™×”×™×” ל×כלה. ולכל חית ×”×רץ: השוה ×œ×”× ×”×›×ª×•×‘ בהמות וחיות למ×כל, ×•×œ× ×”×¨×©×” ל××“× ×•×œ×שתו להמית בריה ול×כול בשר, ×ך כל ירק עשב ×™×כלו יחד כל×, וכשב×ו ×‘× ×™ × ×— התיר ×œ×”× ×‘×©×¨, ×©× ×מר (להלן ט ×’) כל רמש ×שר ×”×•× ×—×™ וגו' כירק עשב שהתרתי ל××“× ×”×¨×שון, × ×ª×ª×™ ×œ×›× ×ת כל: | |
31And God saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day. | ל××•Ö·×™Ö·Ö¼Ö¤×¨Ö°× ×ֱלֹהִי×Ö™ ×ֶת־כָּל־×ֲשֶ×֣ר עָשָׂ֔ה ×•Ö°×”Ö´× ÖµÖ¼×”Ö¾×˜Ö–×•Ö¹×‘ מְ×ֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר ×™Ö¥×•Ö¹× ×”Ö·×©Ö´Ö¼×שִּֽ××™: | |
the sixth day: Scripture added a “hey” on the sixth [day], at the completion of the Creation, to tell us that He stipulated with them, [“you were created] on the condition that Israel accept the Five Books of the Torah.” [The numerical value of the “hey” is five.] (Tanchuma Bereishith 1). Another explanation for “the sixth day” : They [the works of creation] were all suspended until the “sixth day,” referring to the sixth day of Sivan, which was prepared for the giving of the Torah (Shab. 88a). [The“hey” is the definite article, alluding to the well-known sixth day, the sixth day of Sivan, when the Torah was given (ad loc.).] |