Chapter 02 - Text Notes

94 But, did not G-d complete creation on the sixth day?

95 Ber. Rab. 10, 10.

96 I.e., man cannot know the precise moment when Friday ends and when Shabbos begins. He must, therefore, add a few moments from Friday, to Shabbos.

97 I.e., G-d is aware of the exact moment of the advent of Shabbos and completed creation at precisely that moment. To the human observer it would appear that Shabbos had already begun. Thus: {Hebrew Ref} .

98 Rest was "created" on Shabbos. Thus, in effect, the creation was completed on Shabbos.

99 What are the effects of His blessing and sanctifying the Shabbos?

100 Ber. Rab. 11, 1.

101 The double portion was a blessing.

102 Thereby not requiring that they go out to gather the manna.

103 I.e., the effect of the blessing and sanctification did not materialize until many years later.

104 Usually {Hebrew Ref} refers to what follows.

105 Did not creation last for more than one day?

106 But were implemented each on its day. See Rashi 1, 24.

107 Yeshaiyahu 26, 4.

108 An indication of the difference between {Hebrew Ref} and {Hebrew Ref} is the fact that {Hebrew Ref} cannot be made into a verb as can {Hebrew Ref} ---(before) (i.e., {Hebrew Ref} ---preceded.) This is because {Hebrew Ref} means "not yet" which has no verb form.

109 I.e., if {Hebrew Ref} would be rendered "before" the verse would read thus: Before all the trees of the field were upon the earth and before all vegetation of the field sprouted, because G-d did not make it rain." This would be meaningless for it does not say what it was that happened before. (G.A.)

110 Shemos 9, 30.

111 Which seems to contradict the fact that nothing grew before the creation of man.

112 I.e., right beneath the surface of the ground.

113 What is the causal connection between {Hebrew Ref} and {Hebrew Ref} .

114 What is the difference between {Hebrew Ref} and {Hebrew Ref} ?

115 {Hebrew Ref} is a descriptive word and not His actual Name.

116 I.e., wherever {Hebrew Ref} appears.

117 By G-d after death, thus, having no stake in the World-to-Come.

118 V. verse 19.

119 From where else but the earth does dust come?

120 Tanchuma, i.e., gathering dust from everywhere assures man that he will return from whence he came.

121 Shemos 20, 20

122 {Hebrew Ref} refers to a specific earth, namely, the earth from which the {Hebrew Ref} was made. Thus, man and the {Hebrew Ref} were made from the same earth so that atonement for his sins is always available.

123 Thus, up to this point there was an equilibrium between earthly and heavenly creations.

124 And Friday's creation would be either earthly or heavenly.

125 If animals, too, have a living soul (v. above 1, 24), wherein lies the superiority of man?

126 Above 1, 27. Why then is {Hebrew Ref} repeated (v.7)?

127 I.e., when the Torah speaks on a subject in general terms and follows that by specific actions, what follows is not a new subject but rather a clarification and specifics concerning the first statement.

128 Though it had already once been written: (1, 25) "And G-d made the beasts of the field and the animals," it is again repeated (2, 19).

129 {Hebrew Ref} ---can mean "among" or "in the center."

130 Chavakuk 1, 8. The root {Hebrew Ref} connotes increase and abundance.

131 Yeshaiyahu 19, 9.

132 Shemos 21, 28.

133 The root {Hebrew Ref} signifying the making of noise.

134 {Hebrew Ref} is a contraction of {Hebrew Ref} and {Hebrew Ref} --- sharp and light.

135 Without the need for rainfall (Bechoros 55b).

136 As is written later on (15, 18) "To your children I have given this land, from the River of Egypt to the great River Euphrates."

137 The verb {Hebrew Ref} ---"taking," when applied to a person or people is usually not literal but refers to the mental and spiritual, i.e., "persuading."

138 It does not state {Hebrew Ref} ---"It is not good for man," but rather, "It is not good that man," etc., implying that it is not good for creation that man be alone. (R.M.)

139 {Hebrew Ref} ---a helpmate and {Hebrew Ref} --- lit. opposite him, seem to be contradictory.

140 1, 25

141 Which is a mixture of water and earth.

142 As a result we learn that they were created from both earth and water.

143 Ber. Rab. 17, 11

144 Dev. 20, 19

145 I.e., bringing the animals before man so that he give them their names, gave man dominion over them.

146 From the construction of the sentence it appears as if He called them {Hebrew Ref} , which, of course, was not so. (M., G.A.)

147 Why does the creation of woman follow directly Adam's naming the animals?

148 ...into a deep sleep. Thus: "And Adam found no helpmate opposite him" was the complaint of Adam. (N.Y.)

149 Shemos 26, 20

150 Above 1, 27

151 Man and woman were created as one and creation of woman meant only the separating of one side from the other.

152 Why does the term "built" apply to woman?

153 Berachos 61a.

154 Normally the prefix {Hebrew Ref} is used as "to" or "for the purpose of." Here, both meanings do not apply. (M.)

155 Shoftim 8, 27.

156 Why was she called {Hebrew Ref} ?

157 I.e., Hebrew; since in other languages there is no relationship between the words for "man" and "woman." Had Adam spoken a language other than Hebrew, and which was subsequently translated into Hebrew the relationship between the words {Hebrew Ref} and {Hebrew Ref} would be meaningless. (S.H.)

158 Sanhedrin 58a, {Hebrew Ref} represents those relations of his father that are prohibited (e.g. father's sister, etc.). {Hebrew Ref} represents the relations of the mother (e.g., mother's sister, etc.).

159 How is it that they were not ashamed.

160 They as yet had no inclination to evil and, therefore, nothing of what to be ashamed.

161 Ber. Rab.