Zornberg on Bereishit

Genesis

Chapter 1

n1] Introduction
The Torah is not a history book, but the charter of man’s mission in the universe. Rashi explains that the reason for the Torah’s narrative of Creation is to establish that G-d is the Sovereign of the universe.[^0]

As Rambam notes, even after reading how the world and its central character, Man, came into being, we still do not understand the secret of even the process of Creation is a deep mystery that can be comprehended (only) through (the) a tradition transmitted by G-d (to Moses). Those who are privileged with this hidden knowledge are not permitted to reveal it. What we do know is that Adam and Chava, the forerunners of humanity, had the mission of bringing about the fulfilment of Creation (by carrying out G-d’s commandment). They failed and were driven into exile.¹

Man’s mission did not change, however, only the conditions in which it would be carried out… They could repent; indeed, the concept of repentance was a prerequisite to Man’s existence, because he could not have survived without it.

Ramban claims that the essence of creation is the story of the birth of Israel, the nation that inherited the task of Adam and Chava. He comments that the Torah relates the story of the six days of Creation ex nihilo to establish that G-d is the sole Creator and to refute the theories of those who claim that the universe is timeless or that it came into being through some massive coincidence or accident… The story of Creation tells of when the major categories of the universe came into existence only in very general terms, because its primary purpose is to state that nothing came into being except at G-d’s command.

n1:1 - בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים — In the beginning of G-d’s creating. This phrase is commonly rendered In the beginning G-d created, which would indicate that the Torah is giving us the sequence of Creation — that G-d created the heaven, then the earth, darkness, water, light and so on.

According to Rambam and most other commentators, the verse … begins with a general statement: At the very first moment — from absolute nothingness — G-d created heaven and earth, i.e., the basic substance from which He then fashioned the universe as we know it… The chapter continues the day-to-day process until it reaches its climax in the Creation of Man — the prime goal of Creation.

Homiletically, the word בְּרֵאשִׁ֖ית can be written בּישׁבִיל רֵאשִׁית, [the world was created] for the sake of [the things that are called] “beginning”… The implication is that the purpose of Creation is to enable Jews to dedicate their first efforts and success to the service of G-d.²

n1:1] אֱלֹהִ֑ים – G-d (Elohim) This Name denotes G-d in His Attribute of Justice (מִדַּת הַדּין). By using this Name exclusively in the narrative of Creation, the Torah indicates that [the Divine Standard of] Justice is the ideal state of the world, meaning that Man should be treated exactly as he deserves, according to his deeds. However, because Man is not virtuous enough to survive such hard scrutiny, G-d added His Attribute of Mercy to the story of Creation, so that judgement would be tempered with mercy, [and that is the reason it is written: “on the day the Lord made earth and heaven” (Gen. 2:4)].

n1:2] וְח֖שֶׁךְ—Darkness. This is not merely the absence of light, but a specific creation, as is clearly stated in Isaiah 45:7: יֹוצֵ֥ר אֹור֙ וּבֹורֵ֣א חֹ֔שֶׁךְ עֹשֶׂ֥ה שָׁלֹ֖ום וּבֹ֣ורֵא רָ֑ע, He who forms light and creates darkness… until light and darkness were separated from one another, they function “in a mixture”.[2a]

n1:2] ר֣וּחַ אֱלֹהִ֔ים – Spirit of the Lord, G-d. Also His Divine Presence.

n1:4] וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב – G-d saw that…was good.In the plain sense, G-d saw that the light was good.

According to the Midrash, the original light was of an intense spiritual quality and God saw that it was not proper for the wicked to use it. so He separated it for the righteous in the World to Come.

According to its simple meaning: 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 (Rashi). “G-d summoned the light and appointed it for duty by day, and He summoned the darkness and appointed it for duty by night” (see v.5 and Pesachim 2a).

The term it was good means that the creation of the item under discussion was completed. Ramban maintains that it means … that “G-d decreed permanence to the phenomenon under discussion” – in this case the light, which required no further perfection. The waters, however, did not receive their final form until the third day.³

Rashi 1:5] י֥וֹם אֶחָֽד – 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., יוֹם אֶחָד can be understood as ‘the day of the One and only’]. So is it explained in Genesis Rabbah (3:8).[^5]

n1:6] Second Day. The heavens had been created on Day One, but they were still in a state of flux. On the second day, at G-d’s command, “Let there be a firmament,” separated the waters above from the waters below (Rashi). According to Rambam, the separation mentioned is between the spiritual, extraterrestrial aspects of Creation, and the tangible world that is within the province of Man [which would include even the furthest reaches of the solar system].

“Those who understand the explanation are forbidden to reveal it. For those who do not understand, [it is forbidden to speculate about the unknown].” The “firmament” and the “upper and lower waters” are among the mysteries of Creation that are either unknowable to Man or must be limited to those qualified to know about them.

This is the only day regarding which the Torah does say כי טוב, it was good. Rashi explains that this is used only for a finished creation, but the waters, which were begun on the second day, were not completed till the third day.

The Midrash has a different reason. The waters were divided on this day, symbolising strife, which occurs when the bonds that unite people are broken. Schism and dispute cannot be called good.

Rabbeinu Bachaya comments that this day was not called good, because the creation of the angels and the firmament, though momentous, was not the prime purpose of Creation. Rather the prime purpose of Creation is the “lower world”, the world where Man does his work of bringing G-d’s plan to fruition. Only when Man’s interests are served do the heavens and the heavenly beings justify their existence. “the righteous are greater than the ministering angels” (Sanhedrin 93a).

Rashi n1:8] ויקרא א-להים לרקיע שמים -- And God called the expanse heaven, Heb. שָׁמַיִם. This is a combination of the words שָׂא מַיִם, bear water (Gen. Rabbah 4:7); שָׁם מַיִם, there is water; אֵשׁ וּמַיִם, fire and water. He mingled them with one another and made the heavens from them (Chag. 12a).

n9-13] Third day. On the third day, G-d decreed boundaries for the water, making way for the development of land, vegetation, animal life, and, ultimately, Man… The water threatened to flood the earth until G-d forced it back… (Pirkei d’Rabbi Eliezer; Zohar) This … means that G-d determines the proper limits – to Creation itself and to an individual human being’s resources and suffering. The concept of G-d as determining what is sufficient and setting limits is alluded to in His Name Shaddai, from the word דַּי, enough, or sufficient. As Talmudic literature puts it: מִי שֵׁאָמַר לְאוֹלָמוֹ דַּי, He Who said to His world, "It is enough! [See 17:1].

n1:10] אֵרֵץ – Earth. This name is from רצה, to desire, i.e., it desired to do G-d’s will. G-d began by creating one rock; and it rushed to expand in order to fulfil His desire (Bereishit Rabbah 5:7).⁴

n1:14-19] Fourth Day. All the potentials of heaven and earth were created on the first day but each was set in place on the day it was commanded.(Rashi).

n1:14] The Vilna Gaon notes that the creations of the first three days paralleled and complemented one another. On the first day light was created, on the fourth day luminaries were set in place. On the second day, seas and atmosphere, on the fifth day, aquatic and bird life, and on the third dry land and vegetation, and populated on the sixth.

n1:14] During the (some say seven, others 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] – until the sun and the moon were suspended in the sky. After that, the primordial light was hidden away (Genesis Rabbah).

n1:16] שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים – The two great luminaries. “Great” does not refer to size, but are described in relation to the visible intensity of their illumination. (Radak; Malbin). Also, the sun is great because it is a source of light, whereas the moon is small because it can only reflect what it receives from the sun.

n1:20-23] Fifth day.Marine and bird life.

n1:21] וַיִּבְרָ֣א אֱלֹהִ֔ים – And God created. On the first day it referred to Creation from nothing; here it refers to the huge size of some fish; and the last time it is used (v.27), it refers to the Creation of Man. (Abarbanel)

n1:21] התנינים – the … sea monsters. 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. הַתַּנִינִם is missing the final “yud,” which denotes the plural 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].

n1:22] וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ – And God blessed them, saying, "Be fruitful and multiply. This phrase is a blessing that the creatures would be able to populate the earth. Later (v.28), it is a commandment, in relation to Man, that he engage in procreation.⁵

n1:24-31] Sixth day. The climax of physical creation. Animal life was created first, then Man whose performance for good or ill would determine the destiny of the universe. G-d was telling Adam the complete world is in your hands.

n1:24] תּוֹצֵ֨א – Bring forth.This implies that a concealed dormant presence was brought into existence (Ahavat Yonatan). As explained earlier, the potential for everything was created on the first day; it was necessary to bring them forth (Rashi).

n1:24] נֶ֤פֶשׁ חַיָּה֙ – Living creatures. These were independently living, breathing beings, capable of reproducing their own species… The term could also include any living thing not specifically mentioned, as, for example, “germs” (R’ Munk).

n1:24] לְמִינָ֑הּ – According to its kind. The singular form implies that G-d endowed each of the species with whatever sense and faculties it require to thrive (Sforno), and endowned each with its own peculiar nature and instincts (Mincah Belulah).

n1:25] כִּי טוֹב – That it was good. As noted above, this expression of approval always applies to a facet of Creation after it was complete… Man, however, is in a different category. His creation os not followed by a similar declaration of approval, because Man’s creation is never complete; he must always strive to better himself and his world.

n1:26] נַֽעֲשֶׂ֥ה אָדָ֛ם – Let us make Man. Man was created with great deliberation and wisdom, and was brought into being with the deepest involvement of Divine Providence and wisdom (Arbabenel).

When Moses came to this verse, (let us make), which is in the plural and implies ח"ו that there is more than one Creator, he said: “Sovereign of the Universe! Why do you thus furnish a pretext for hetetics to maintain that there is a plurality of divinities?”

“Write!” G-d replied. “Whoever wishes to err will err…” The implication of this response is that one who sincerely seeks the truth will see it; one who looks for an excuse to blaspheme will find it.

Rashi n1:26] וירדו בדגת הים -- and they shall rule... 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]

n1:26] בְּצַלְמֵ֖נוּ – In Our image, i.e., in Our mold (Rashi), meaning that G-d had prepared the template with which He would now shape Man.

n1:27] בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים – In His image, in the image of G-d. Among all living creatures, Man alone is endowed – like his Creator – with morality, reason and free will. He can know and love G-d and can hold spiritual communion with Him; and Man alone can guide his actions through reason. It is in this sense the the Torah describes Man as having been created in God’s image and likeness. (Rambam).

1:28] Be fruitful and multiply

n1:28] פְּר֥וּ וּרְב֛וּ – Be fruitful and multiply. In accordance with the Divine wish, the world is to be inhabited… One who neglects this has abrogated a positive commandment, incurring great punishment, because he thereby demonstrates that he does not wish to comply with the Divine will to populate the earth. (Sefer HaChinuch)⁶

1:29-30] “I gave you…”

n1:29-30] It shall be ours for food and to every beast of the earth… indicating that Man and beast shared the same herbal diet. At this time, Man was forbidden to kill animals for food; only after the Flood was such permission granted to Noah [cf. 9:3 and Sanhedrin 59b].

n1:31] וְהִנֶֻּה טוֹב מְאֹד – And behold it was very good. Creation in its entirety was not only good, as the individual components were described above, but it was very good. Meshech Chaim claims that the components of Creation are even better in combination than they are individually.

Even things that seem to be evil – such as suffering, death and temptation – appear to be so only when viewed in isolation, but in the total context of existence, they can be seen as good, even very good. (R’ Hirsch).

Chapter 2

n2:1-3] The Sabbath. This passage proclaims that G-d is the Creator Who brought the universe into being [in six days], and then rested [on the seventh]… The bridge between the mundane and the sacred, between the weekday and the Sabbath, is Man. Only Man has the ability to bring the holiness of the Sabbath into the activities of the weekweek. Of all the creatures in the universe, only he can create holiness. Angels are holy, but they are static. They cannot improve themselves or the world, only Man can do both. Indeed, Man’s activities transfrom the universe from an apparently aimless amalgamation of matter into the mirror of G-d’s will.

n2:1] וַיְכֻלּ֛וּ – Were finished. Homiletically, the Midrash relates this word to כִּלַיון, longing, and כְּלִי, utensil.

Rashi n2:4: תולדות השמים והארץ בהבראם ביום עשות -- when they were created, on the day that the Lord...made. This teaches that they were all created on the first day (Gen Rabbah 12:4).

Another explanation of the word בְּהִבָּרְאָם, He created them with the letter “hey,” as it is written (Isa. 26:4): “for in Yah (יָהּ), the Lord, is the Rock of eternity.” With these two letters [“yud” and “hey”] of the Name, He fashioned two worlds, and it teaches you here that this world was created with a “hey” (Men. 29b).

n2:4] ה’ אֱלֹהִ֖ים – HaShem G!d. This is the first mention of the Four-letter Name י־ה־ו־ה, which denotes G-d in His Attribute of Mercy. At first G-d created the world with the attribute of Justice… The Name י־ה־ו־ה also signifies the eternity of G-d, because it letters contine the words הָיָה הֹוֵה וְיִהְיֵה, He was, is and will be. G-d “is the very first and the very last” (Rambam). Everything in the created universe must have had a moment when it came into existence, but G-d is infinite. He transcends time, thus the four-letter Name is often translated the Eternal One. This is the proper Name of G-d. It is not pronounced as it is spelled, but is pronounced Adonai. Otherwise it is referred to as HaShem or the Name.

n2:5] כִּי֩ לֹ֨א הִמְטִ֜יר יְהֹוָ֤ה אֱלֹהִים֙ עַל־הָאָ֔רֶץ –For HaShem God had not yet sent rain upon the earth because there was no man to work the soil. This demonstrates a basic article of faith: G-d provides what Man needs, but it is up to Man to pray and otherwise carry out his spiritual responsibilities.

n2:7] וייצר – formed. Hints at two creations, a creation for this world and a creation for … (Rashi)

ויפח באפיו – and He breathed into his nostrils. He made him of earthly matter and of heavenly matter: the body of earthly matter the soul of heavenly matter. Because on the first day, heaven and earth were created. On the second day, He created the expanse for the heavenly beings; on the third day He commanded the dry land to appear for the earthly beings; on the fourth day, He created luminaries for the heavenly beings; on the fifth day, He commanded the swarms of the waters to appear for the earthly beings; on the sixth day, it became necessary to create for both the heavenly and the earthly beings…

וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים – and He breathed into his nostrils the soul of life. He made him of earthly matter and of heavenly matter: the body of the dust of the earth matter and the soul of from the spirit (Rashi). The soul made Man a living being, which Onkelos defines as a speaking spirit. Accordingly, the gift from G-d that is unique to Man that He “blew” into Him is the soul that includes the power of intelligent speech. This is what separates (elevates) Man above the animal: the ability, and therefore the responsibility to use his intelligence in G-d’s service.

n2:9] וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע – the Tree of Knowledge of Good and Evil. As Adam and Chava were originally created, their natural impulse was to do good. Although they knew in abstract that there was such a thing as sin, it was not something they craved. By eating of the tree, which embodied a mixture of good and evil – hence its name &mdas; they brought evil into themselves and made it a part of their nature, thus changing the nature of Man. From then on, Man was born with evil impulses, such as greed, selfishness, and lust for whatever suits his developing appetite. Through study, though and self-discipline, he must curb his base nature and desires, and inculculate into himself a desire for good and a revulsion for evil (Nefesh HaChaim).

Sforno claims it refers to Man’s unwholesome capacity to choose what is superficiallly sweet [good] even though it is harmful to him, and to reject what is superficially bitter [bad] even when it is truly beneficial.

n2:18-25] Adam named her Ishah [Woman], because she was taken from Ish [Man] (v.23); left unanswered is why Man is called Ish. The name comes from eish or fire [אישׁ ּ= אשׁ] because Man is unique in the characteristics symbolised by fire: verve and enthusiasm, lust and initiative. These characteristics enable Man to attain wisdom and develop culture. But the same fire can cause the mass destructure that has marrred humanity from the beginning of time. Controlled and directed, that fire can create spiritual kingdoms that surpass the angels.

The presence of G-dliness in human beings is expressed by the letters that are added to their names: a י in the name אישׁ and a ה in the name אשׁה. The two letters spell the Divine Name יה – because G-d must be present in the union of Man and Woman. If they allow Him in, their union will be G-dly; if not, they are left with אשׁ, a destructive fire, that will not only harm their relationship, but may well unleash a conflagration around them.

n2:18] אזר כנגדו – A helper corresponding to him [lit. a helper against him"] If he is worthy, she will be a helper, if not, she will be against him (Gen. Rabbah 17:3; Pirkei d’Rabbi Eliezer, ch 12; Yevamot 63a; Rashi).⁷

n2:19] שְׁמֽוֹ – its name. A name is not simply a convenient convention, but it reflects the naure of the creature and its role in the total scheme of the universe.

n2:24] לְבָשָׂ֥ר אֶחָֽד – One flesh. Let him cling to his wife and no other, because man and wife are in reality one flesh. But that can only happen if they also become one mind, one heart, one soul… and if they subordinate their strength and effort to the service of G-d (R’ Hirsch).⁸

n 2:25] וְלֹ֖א יִתְבּשָֽׁשׁוּ – And they were not ashamed. People are ashamed of their nakedness because they associate vilenss and lust with their private parts, but not Adam and Chava. They used all their organs to do G-d’s will, not to satisfy their personal desires.⁹

Chapter 3

n3:1] אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים – Did, perhaps, G-d say. This is a classic ploy of the Evil Inclination: Pleasures are meant to be enjoyed, so it is foolish to believe that G-d could have commanded one to restrain oneself from doing so.

n3:5-6] כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים – For G-d knows. The serpent used another ploy familiar to those who try and rationalise the Torah away. They content that those who convey and interret the Law of G-d are motivated by a sselfish desire to consolidate power for themselves. "G-d did not prohibit this tree out of any concern for your lives, but because He is aware that eating from it you will attain extra wisdom and become omniscient like Him (R’ Hirsch). The tempter did not explicitly tell the woman to eat the fruitk but he had enveloped he in his spell. She looked on the tree with a new longing – its fruit was good to eat, a delight to the eyes, and it would give her wisdom. They she brought it to Adam, and repeated everything the serpent had told her. He was עִמָה, at one with her and not blameless (Radak; Ibn Ezra).

She looked at the

Rashi n3:5] והייתם כא-הים: יוצרי עולמות -- and you will be like angels: Creators of worlds (_Pirkei d'Rabbi Eliezer_ , ch. 13)

Rashi n3:6] ותרא האשה -- And the woman saw. She understood the words of the serpent and they appealed to her; so she believed him (_Gen. Rabbah_ 19:4).

כי טוב העץ – That the tree was good, to [cause them to] be like angels.

וכי תאוה הוא לעינים – and that it was a delight to the eyes.As he had said to her, “and your eyes will be opened.”

ונחמד להשכיל – and that the tree was desirable to make one wiseAs he said to her, “knowing good and evil.”

ותתן גם לאשה עמה – and she gave also to her husband lest she die and he live and marry someone else (Pirkei d’Rabbi Eliezer, ch. 13]

n3:7] וַיֵּ֣דְע֔וּ – And they realised…The serpent was right: They had become enlightened. But their first realisation was – that they were naked! This shame in our nakedness is the voice of conscience that reminds us that we are not meant to be animals (R’ Hirsch). For no animal is ashamed of its nakedness.¹⁰

n3:17] כִּ֣י שָׁמַ֘עְתָּ֘ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ – Because you listened to the voice of your wife. People make choices in their lives and are responsible for them. Adam failed in his responsibility to investigate what was being offered. He succumbed to her voice without examining the content of her words (Or Chaim).

n3:20]חַוָּ֑ה – Eve (Chava) The word חַוָּ֑ה means the same as חַיָה, living. Thus her name indicates that she is the mother of all the living.

Chapter 4

n4:1] קין – Cain, based on קָנִיתִי, I acquired.(Rashi)

n4:1] קָנִ֥יתִי אִ֖ישׁ אֶת־יְהֹוָֽה – I have acquired a man with Hashem. As partners with Hashem. "My husband and I were created by G-d alone but through the birth of Cain we are partners with Him (Rashi).

n4:7] לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ – Sin rests at the door. At the entrance to your grave, your sin will be kept (Rashi), i.e., punishment will await you in the future unless you repent. If you succumb to your Evil Inclination, punishment and evil will be as everpresent as if they lived in the doorway of your house (Sforno).¹¹

n4:7] תְּשׁ֣וּקָת֔וֹ – Its desire. The Evil Inclination desires constantly to entice you, constantly longs and lusts to cause you to stumble, yet you can conquer it – for if you wish you can mend your ways and cast off your sin (Rashi).

n4:9] השמר אחי – Am I my brother’s keeper?This is a question asked in astonishment, as is every “hey” prefix vowelized with a “chataf pattach” (Rashi).

n4:17] וַיֵּ֤דַע קַ֨יִן֙ אֶת־אִשְׁתּ֔וֹ – And Cain knew his wife. Alone and banished from his parents, Cain strove to have children with whom he could associate (Arbabanel). The Torah calls him a city-builder. Cut off from the earth, from G-d and from his fellow man, Cain was left onlyh with his own intelligence and talent, which he utilised to build cities. Urban life, unlike rural life, cultivates sophisticated skills in its practitioners (R’ Hirsch).

n4:26] The generation of Enosh introduced idolatry, which was to become the blight of humanity. By ascribing G-d-like qualities to man and lifeless objects, they created an abominable situation.

Chapter 5

n1] The ten generations from Adam to Noah
[TODO]

Chapter 6

n6:1] Sons of the rulers (or just simply, Sons of gods).

n6:3) Drawn to the flesh. Man is unworthy that G-d’s spirit should reside in him, since he is but fles like the other creatures and his soul is drawn to the flesh rather than to G-d’s spirit (R’ Bachya) .

Masoretic note

קמ"ו פסוקים, אמצי"ה סימן. יחוקיה"ו סימן There are 146 verses in the Sidrah, numberically corresponding to [the names of the two kings Judah,] …

Their names are nearly synonymous as their respective roots

NOTES

In the same way that the supernal light contains both light and dark. In the creation this light is split asunder (the dark comes out of the light/the light that comes from the darkness), and it is necessary to unify the two to enable the Divine plan to come to fruition.

Footnotes