Chapter 01 - Text Notes

1 Shemos 12, 1.

2 The Torah serves primarily to teach G-d's laws. Thus Rashi wonders why not begin with the first of the mitzvos.

3 Tehillim 111, 6.

4 I.e., the Land of Israel.

5 Because to interpret it simply as relating the sequence of creation is impossible as Rashi goes on to explain.

6 Bereishis Rabbah 1, 6.

7 Mishlei 8, 22.

8 Yirmiyahu 2, 3.

9 {Hebrew Ref} is thus interpreted as {Hebrew Ref} , i.e., for the sake of those that are called {Hebrew Ref} ---the Torah and Israel.

10 Ibid. 26, 1.

11 Bereishis 10, 10.

12 Devarim 18, 4.

13 Hoshea 1, 2.

14 Iyov 3, 1.

15 Yeshayahu 8, 4.

16 Amos 6, 12.

17 Yeshayahu 46, 10.

18 If you insist on the interpretation that the verse is conveying the order of creation.

19 I.e., if Scripture intended to convey the order of creation, then before mentioning the waters, it should have related that water was created. (S.C.)

20 Chagigah 12a.

21 The Name of G-d as Judge of the Universe.

22 The Name of G-d in His merciful role.

23 Bereishis 2, 4.

24 If the reference were only to the abyss, it would have said {Hebrew Ref} ---upon the abyss. {Hebrew Ref} ---upon the face must refer to {Hebrew Ref} , which appears later in this verse.

25 {Hebrew Ref} usually means wind. Here the meaning is different.

26 {Hebrew Ref} therefore refers to the Heavenly Throne of G-d.

27 Chagigah 12a.

28 Since darkness is merely the absence of light, what, then, is the concept of separation of light from darkness?

29 Rather than "one day."

30 Thus {Hebrew Ref} is rendered as "the day of the One."

31 This implies that the heavens were being created now, on the second day. But, did they not exist from the first day?

32 Iyov 26, 11.

33 {Hebrew Ref} can be defined as: 1) amongst, or 2) in the middle.

34 There is a difficulty here. Were not the heavens created on the first day?

35 Devarim 21, 12.

36 If the verse is only intended to convey "above the canopy," it would have sufficed to say {Hebrew Ref} . {Hebrew Ref} implies suspended above.

37 Regarding the creations of each day, except for the second day, the Torah states, "G-d saw that it was good."

38 For it was on the third day that the bodies of water were separated from the dry land.

39 From where were they gathered?

40 Since all the waters actually form one great sea, why are they called seas, in the plural?

41 Since the nature of the sea differs from locality to locality it can be referred to as "seas."

42 The distinction between {Hebrew Ref} and {Hebrew Ref} . {Hebrew Ref} refers to plant-life as a whole; {Hebrew Ref} refers to individual species of plant-life.

43 {Hebrew Ref} is in the causative form, i.e., to cause growth elsewhere.

44 In Hebrew the adjective follows the noun. Thus, {Hebrew Ref} defines {Hebrew Ref} thereby implying that the tree itself is the fruit.

45 I.e., that the tree itself also be edible.

46 Unlike the trees where G-d said {Hebrew Ref} (v. 11)---producing fruit of its kind.

47 I.e., if trees who naturally grow apart due to their largeness and are easily distinguishable, grow {Hebrew Ref} , to their kind, then, surely we who are small and indistinguishable should grow {Hebrew Ref} .

48 Chulin 60a.

49 The word {Hebrew Ref} conveys additional things.

50 A {Hebrew Ref} is often used to denote the {Hebrew Ref} vowel, e.g., {Hebrew Ref} . Without the {Hebrew Ref} it can be read {Hebrew Ref} ---curses.

51 Y. Taanis 4:3.

52 Only then was there a separation.

53 Yirmiyahu 10, 2

54 Thus {Hebrew Ref} is used to denote bad tidings, retribution.

55 The difficulty here is that there were no holidays until after the exodus from Egypt.

56 The reference to the "two great lights" and then to "the large light" and "the small light" seems contradictory.

57 I.e., two rulers cannot share power equally.

58 Why are the stars not mentioned when G-d commanded the luminaries to come into existence in verse 14?

59 The word {Hebrew Ref} has two meanings: 1) animal 2) alive. Rashi clarifies that here {Hebrew Ref} means alive, and not "the soul of an animal."

60 Bava Basra 74b.

61 The water creatures were blessed. Why do we find no such blessing for the land creatures?

62 To be fruitful and multiply.

63 It seems redundant to say be fruitful and multiply.

64 "Bring forth" would indicate something already in existence.

65 In verse 14.

66 See verse 20.

67 I.e., the first creatures were created mature and fully developed.

68 Why did G-d use the plural "Let us make"?

69 I Melachim 22-29. This was said when Achav insisted that Michah, the Prophet, tell him whether to wage war against Aram.

70 Daniel 4, 14.

71 The plural "Let us make man" can be misinterpreted by the misguided as saying that G-d had assistance in creating man. This is, of course, not so.

72 I.e., use this as evidence for their heretical views.

73 I.e., it is true that heretics may misconstrue the interpretation of {Hebrew Ref} ---but only temporarily---for the response to them follows.

74 {Hebrew Ref} is the plural form, whereas {Hebrew Ref} is singular.

75 {Hebrew Ref} cannot be interpreted as in our image for that would imply the image of the angels, and man was not created in their image. This applies as well to {Hebrew Ref} .

76 {Hebrew Ref} could not possibly mean in G-d's form, for this would be redundant with {Hebrew Ref} ---in G-d's form did He create him.

77 Tehillim 139, 5.

78 Iyov 38, 14.

79 I.e., the form from which man is formed can easily be varied so that no two people are alike.

80 The difficulty here: How do we reconcile {Hebrew Ref} ---in his (i.e., man's) form, in the form of G-d.

81 Thus, indirectly, man is the image of G-d.

82 It would appear from this that male and female were created simultaneously.

83 Bereishis 2, 21.

84 Implying that they were created separately.

85 Eiruvin 18a.

86 I.e., after He took one of his ribs, then He created male and female. (G.A.)

87 Without a {Hebrew Ref} the word can be read {Hebrew Ref} ---"And he shall subdue her."

88 Man is the one who goes to war.

89 I.e., after the Flood.

90 Bereishis 9, 3.

91 Unlike the other days e.g., {Hebrew Ref} where the {Hebrew Ref} which represents the definite article "the," is omitted.

92 The letter {Hebrew Ref} has the numerical value of five, symbolizing the Five Books of the Torah.

93 I.e., creation is conditional upon the acceptance of the Torah on the sixth day of Sivan.