Chapter 01 - Rashi
(To Chumash Text)

Verse 1: In the beginning.

R. Yitzchok said: The Torah should have begun with [the verse] "This month shall be [your first month],"1 it being the first precept that the Israelites were commanded.2 Then why does it [the Torah] begin with "In the beginning"? This is because [of the concept contained in the verse,] "He declared the power of His works to His people in order to give to them the inheritance of nations."3 Thus, should the nations of the world say to Israel, "You are robbers, for you have taken by force the lands of the Seven Nations,"4 they [Israel] will say to them: "All the earth belongs to G-d. He created it and gave it to whomever He saw fit. It was His will to give it to them and it was His will to take it from them and give it to us."

In the beginning [El-him] created.

This verse insists that it be expounded as was done by our Rabbis.5    6 [The world was created] for the sake of the Torah which is called "The beginning of His way,"7 and for the sake of Israel who are called "The beginning of His grain crop."8    9 But if you insist on the simple interpretation, interpret it thus. At the beginning of the creation of heaven and earth, when the world was unformed and desolate, G-d said, "Let there be light." This verse does not intend to teach the sequence of creation -- that these were [created] first. For if that was the intention, it should have written, "At first G-d created the heavens," etc. For the word {Hebrew Ref} never appears in Scripture except when it is annexed to the following word. For example, "At the beginning of Yehoyakim's reign,"10 [or] "The beginning of his reign,"11 [or] "The first of your corn crop."12 Here, too, you must interpret "In the beginning El-him created" as if [it were written] "At the beginning of the creating." [We find] similarly, " {Hebrew Ref} ," as if to say, "At the beginning of G-d's speaking to Hoshea, G-d said to Hoshea," etc.13 If you would claim that [the verse] intends to convey that these [i.e., heaven and earth] were created first, and its interpretation is that at the beginning of everything He created these; and that there are [other] such verses that are shortened omitting a word, such as, "For [it] did not shut the doors of my womb,"14 omitting who it is that closes [the womb]; and "[It] will remove the army of Damascus,"15 omitting who it is that takes it away; and, "Does [it] plow with oxen?"16 without explicitly stating, "Does man plow with oxen?" and, "He relates the end from the beginning,"17 without stating explicitly, "He relates from the beginning of something, the end of something." If this is so, you must question yourself.18 Because [as it happens] water preceded [the heavens and the earth,] for it is written, "The breath of El-him hovered above the surface of the water," Scripture not yet having revealed when the creation of the water took place,19 thus teaching that the waters preceded the earth. And further [proof of the above is that] since the heavens were created from fire and water,20 you are therefore forced [to admit] that Scripture did not [intend to] teach anything of the earlier or later sequence [of creation].

El-him created.21

It is not written "Ad-noy created!"22 [This is] because at first He intended to create it with the attribute of justice, but then saw that the world cannot exist and gave priority to the attribute of mercy and joined it with the attribute of justice. This [thought] is conveyed in the verse, "On the day when Ad-noy El-him made earth and heaven."23

Verse 2: Unformed and desolate.

{Hebrew Ref} signifies wonder and astonishment. I.e., a person would be awed and astonished by its emptiness. {Hebrew Ref} in Old French is estordison.

Desolate.

{Hebrew Ref} means desolation and empty space.

The surface of the abyss.

I.e., upon the waters that are upon the earth.24

The breath of El-him hovered.25

[This refers to the] Throne of Glory [which] was standing in space, hovering over the surface of the waters by means of the breath of G-d and His commands,26 as a dove hovers over its nest. Acoveter in Old French.

Verse 4: El-him saw that the light was good and divided.

Here, too, the Aggadaic explanation27 is necessary.28 He saw that it was not fitting that the wicked should have the use of it [light], He, [therefore,] set it apart for the righteous in the World-to-Come. According to its simple meaning, explain it as follows. He saw that it was good and it is therefore improper that it [the light] and darkness should function together in confusion. So He established that one be bounded by the day and the other be bounded by the night.

Verse 5: One day.

For the language of this parshah to be consistent it should have said "the first day,"29 as is written concerning the other days, "second, third, fourth." Why, then, is it written [here] "one"? This is because [on this day] G-d was alone in His world for the angels were not created until the second day.30 This is the explanation in Bereishis Rabbah.

Verse 6: Let there be a canopy.31

[The meaning is] let the expanse be solidified. Even though the heavens were created on the first day, they were, nevertheless, still fluid and were solidified on the second day by the roaring command of G-d, when He said, "Let there be a canopy!" This is the intent of the verse, "The pillars of the heavens shuddered" the entire first day, and on the second "They were astonished by His roaring command."32 [This is analogous] to a person who is startled and bolts upright from the sudden roar of one who terrifies him.

In the midst of the waters.33

[Here the meaning is] in the middle of the waters. Because the separation between the upper waters and the canopy is the same as between the canopy and the water that is on the earth. You may infer from this that they [the heavens] are suspended [in space] by command of the King.

Verse 7: El-him made the canopy.34

[The interpretation is:] He fixed it in its position and [that is considered] its creation. [This is] similar [to the verse,] "And she made [fixed] her nails."35

[From] above the canopy.36

[The verse] does not state above the canopy, but rather from above the canopy. [This is] because they [the waters] are suspended in space. And why does it [the verse] not state "That it was good" [in reference to] the second day?"37 Because the work involving the water was not completed until the third day,38 although it was begun on the second [day]; and anything incomplete is not considered perfect or best. [Whereas,] on the third day, when the work involving the waters was completed, and He began another work which He completed, [the phrase] "That it was good" is repeated twice. One for the completion of the work of day two, and one for the completion of the work of that [third] day.

Verse 8: El-him called the canopy heaven.

[The word {Hebrew Ref} is a contraction of] {Hebrew Ref} -- [meaning carrying of water,] [also] {Hebrew Ref} -- there is water, [also] {Hebrew Ref} -- fire and water. He blended them with one another and made the heavens from them.

Verse 9: Let the waters be gathered.39

They [the waters] were [at first] spread over the face of the entire earth and He gathered them into the Ocean which is the greatest of all seas.

Verse 10: He called seas.

Is there not but one sea?40 But [the reason for the use of the plural is] [because] there is a difference between the taste of a fish that comes up from the sea at Acco and the taste of a fish that comes up from the sea at Spain.41

Verse 11: Let the earth sprout grass, herbs.42

{Hebrew Ref} is not synonymous with {Hebrew Ref} , nor is {Hebrew Ref} synonymous with {Hebrew Ref} . And according to Scriptural grammar it would be incorrect to say {Hebrew Ref} because there are various species of {Hebrew Ref} , each individual [specie] being referred to as "that particular {Hebrew Ref} ." And it would be incorrect for the speaker to say: "that particular {Hebrew Ref} ," because the term {Hebrew Ref} refers to the [overall plant] covering of the earth when it is full of plant growth. [Therefore:]

Let the earth sprout

[would be defined thus:] Let it [the earth] be full and covered with a covering of individual plants. In Old French {Hebrew Ref} is referred to as erbediz [plant-life], [i.e.,] all intermingled [collectively], whereas each individual root is called {Hebrew Ref} .

Seed-yielding.43

[Meaning:] that its seed is grown within it so that it can be resown elsewhere.

Fruit trees.44

This implies that the taste of the tree should be the same as the taste of the fruit.45 However, it [the earth] did not do this, but rather: "The earth sprouted forth... a tree producing a fruit," but the tree itself was not a fruit. Therefore, when Adam was cursed for his sin, it, [the earth] too, was punished for its sin and was [also] cursed.

With its seed within it.

These are the kernels of every fruit from which the tree grows when they are planted.

Verse 12: The earth brought forth, etc.

Though {Hebrew Ref} [of its own kind] was not said when vegetation was commanded [to appear],46 [nevertheless,] they heard that the trees were thus commanded and applied a {Hebrew Ref} [a fortiori] to themselves47 as is explained in an Aggadah in tractate Chulin.48

Verse 14: Let there be lights.

They [the luminaries] were created from the first day and on the fourth [day] He commanded them to be suspended in the canopy. Similarly, all products of heaven and earth were created on the first day and each one was firmly fixed [in its place] on the day that it was commanded. This is the intent of the scripture: "[that which was created] with the heavens" -- 49 to include their products "[and that which was created] with the earth" -- to include its products.

Let there be lights.

The letter vav is omitted [in the word {Hebrew Ref} ] 50 because it [the fourth day] is a cursed day when children are susceptible to disease. This is what is referred to, "On the fourth day they fasted so that disease not befall children."51

To divide between the day and the night.

After the first light was stored away.52 But during the seven days of creation the original light and darkness served together by day and by night.

And they will serve as signs.

When there is an eclipse of the luminaries it is a bad sign for the world, as it is said: "Do not fear the signs from the heavens, etc."53 I.e., when you do the will of G-d, you need not worry about retribution.54

For seasons.55

[This is said] concerning the future. For Israel will be commanded concerning the holidays which are reckoned by the new moon.

For days.

The sun serving half the day and the moon serving [the other] half, make up a complete day.

And for years.

After 365 days they complete their cycle in the twelve constellations that attend them, which makes one year, (alt. version, i.e., 3651 days). Whereupon they begin the next cycle revolving in the same cycle as the first.

Verse 15: They will be for lights.

They [i.e., the luminaries] serve another purpose, that they provide light for the world.

Verse 16: Great lights.56

They were created equal but then, the moon was diminished because it objected by saying: "It is impossible for two kings to rule with the same crown."57

And the stars.58

Because He diminished the moon He increased her hosts to placate her.

Verse 20: Living creatures.59

[Meaning:] a living soul.

Swarms.

Any living thing that is not much higher than the ground is called {Hebrew Ref} ; among winged creatures: e.g., flies, among crawling creatures: e.g., ants, beetles and worms, among [larger] creatures: e.g., rat, mouse, lizard and the like, and so, too, [among] the fish.

Verse 21: Whales.

I.e., the great fish of the sea. According to the Aggadah60 this refers to the Leviasan and its mate which He created, male and female; whereupon He killed the female and preserved it for the righteous in the World-to-Come. For if they were permitted to propagate the world could not exist in their presence.

Living creature.

A living soul.

Verse 22: Blessed them.61

Because they are [constantly] decimated, captured and eaten they required a blessing.62 The animals also needed to be blessed, but since the serpent was destined to be cursed they were, therefore, not blessed so that he [the serpent] not be included in their blessing.

Be fruitful.

[ {Hebrew Ref} ] is derived from {Hebrew Ref} [fruit], meaning: produce fruit.

And multiply.63

Had only {Hebrew Ref} [be fruitful] been said then one would give birth to one and no more. [Therefore,] {Hebrew Ref} [and multiply] was said so that one could give birth to many.

Verse 24: Let the earth bring forth.64

That is what I have already explained65 that everything was actually created from the first day and required only to be brought forth.

Living creatures.66

[I.e., a soul] which is alive.

Creeping things.

This refers to creeping things that are low and creep upon the ground and seem to be dragging because their movement is not discernible. The words {Hebrew Ref} and {Hebrew Ref} [are translated] in our language [O.F.] conmovres.

Verse 25: Made.

He made them in their complete form and their full size.67

Verse 26: Let us make man.68

From here we learn the humility of G-d. Since man was [created] in the image of the angels they were jealous of him. He, therefore, consulted them. Similarly, when He judges kings, He consults His heavenly court. We find this concerning Achav when Michah said to him: "I have seen G-d upon His Throne and all the Heavenly counsel standing by Him on His right and on His left."69 But, can "right" and "left" apply to Him? Therefore, [we must take this to mean] some are on the right [pleading] in favor and some on the left to accuse. Similarly: "By the decree of the angels and by order of the holy ones [i.e., angels]."70 Here, too, He consulted with His heavenly court and received permission. He [G-d] said to them: "There are in the heavens like My image. Should there not be like My image on earth there will be jealously in creation."

Let us make man.71

Though they did not help in his creation and may give the heretics an opportunity to rebel,72 [nevertheless,] Scripture does not refrain from teaching courtesy and the attribute of humility. That the greater one consult and ask permission of a smaller one. Had it been written "I will make man," we would not have learned that He consulted with His [heavenly] court, but only with Himself. The response to the heretics is written alongside:73 "G-d created man" and it does not say "They created."74

In our image.75

[I.e.,] in our form.

As our likeness.

To understand and to be intellectually creative.

And let him dominate the fish of the sea.

This expression [ {Hebrew Ref} ] has [the meaning of] ruling and descending. [If he is] meritorious, [then] he has dominion over the beasts and cattle. [If he is] not meritorious [then] he becomes subjugated to them and the beast has dominion over him.

Verse 27: And thus El-him created man in His form.76

[ {Hebrew Ref} means] in the form that was made for him. Everything [else] was created by command whereas, he [man] was created by hand, as it is said, "You [G-d] placed Your hand upon me."77 [Man] was made by a die as a coin that is made by impression that is called [in O.F.] coin. Similarly it is written, "The die can be varied as clay."78    79

In the form of El-him He created him.80

This teaches you that the form that was established for him [i.e., man] is the form of the image of his Creator.81

Male and female He created them.82

[Yet,] later it states: "He took one of his ribs, etc."83    84 According to Midrash Aggadah85 He created him with two faces at first, and afterward He divided him. According to the simple meaning of the verse, it informs you that they were both created on Friday. However, it was not explained how they were created, but it is explained elsewhere.86

Verse 28: And subdue it.

[It is spelled] without a vav87 to teach you that the male "subdues" the female, [i.e.,] that she not be a gadabout. Also to teach you that man, whose way it is to subdue88 is commanded to be fruitful and multiply, but not the woman.

29-30: To you it shall be for food [and] for every animal of the earth.

He equates animals and beasts to them [i.e., to humans] concerning the food [they are to eat.] He did not permit man and his wife to kill any creature in order to eat meat, whereas they are all permitted to eat all vegetation equally. When the "sons of Noach" came89 meat was permitted to them as it is said, "All living creeping things, etc.,90 like vegetation" that I permitted for Adam, "I have given you everything."

Verse 31: The sixth day.

The letter {Hebrew Ref} was added on the sixth day91 when the days of creation ended, to teach that He stipulated with them, ["You were created] on the condition that the Israelites accept the Five Books of the Torah."92 Another explanation for "the sixth day." They all [i.e., all creation] are pending until "the sixth day," referring to the sixth day of [the month] Sivan which is destined for the giving of the Torah.93