א בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ

1. In the beginning of God's creation of the heavens and the earth.

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.

As Rambam notes, even after reading how the world and its central character, Man, came into being, we still do not understand thesecret of even the process of Creation. Rather the work 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)].

Rashi 1:1] בראשית ברא: In the beginning of G-d's creation of. This verse calls for a Midrashic interpretation because, according to its simple interpretation, the vowelisation of the word בָּרָ֣א, should be different. It teaches us that the sequence of the Creation as written is impossible, ... 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 G-d 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 (בָּרִאשׁוֹנָה) He created the heavens and the earth,” for there is no רֵאשִׁית in Scripture that is not connected to the following word, [i.e., in the construct state] like (ibid. 27:1):“In the beginning of (בְּרֵאשִית) the reign of Jehoiakim” ; (below 10:10)“the beginning of (רֵאשִׁית) his reign” ; (Deut. 18:4) “the first (רֵאשִׁית) of your corn.” Here too, you say בְּרֵאשִׁית בָּרָא אלֹהִים, like בְּרֵאשִׁית בְּרֹא, in the beginning of creating. 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, ... 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].

ב וְהָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְח֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם:

2. Now 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.

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... [U]ntil light and darkness were seperated from one another, they function "in a mixture".

Rashi n1:2] תֹהוּ וָבֹהו — astonishingly empty. The word תֹהוּ is an expression of astonishment and desolation. בֹהוּ an expression of emptiness and desolation.

n1:2] ר֣וּחַ אֱלֹהִ֔ים — Spirit of the Lord, G-d. Also His Divine Presence.
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ג וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִי־א֑וֹר וַֽיְהִי־אֽוֹר

3. And God said, "Let there be light," and there was light.[^3]

ד וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֽשֶׁךְ:

4. And God saw the light that it was good, and God separated between the light and between the darkness.

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]

הוַיִּקְרָ֨א אֱלֹהִ֤ים | לָאוֹר֙ י֔וֹם וְלַח֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד:

5. And God called the light day, and the darkness He called night, and it was evening and it was morning, one day.

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]

ווַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם:

6.And God said, "Let there be an expanse in the midst of the water, and let it be a separation between water and water."

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," seperated 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 interest are served do the heavens and the heavenly beings justify their existence. "the righteous are greater than the ministering angels" (Sanhedrin 93a).

ח וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי:

8. And God called the expanse Heaven, and it was evening, and it was morning, a second day.

Rashi n1:8] ויקרא א-להים לרקיע שמים — And God called the expanse heaven, Heb. שָׁמַיִם [This is a combination of the words מַיִם שָׂא, 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).

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]

יד וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים:

14. And 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.

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.

Rashi 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).

ט זוַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּֽוֹכָבִֽים:

16. And God made the two great luminaries: the great luminary to rule the day and the lesser luminary to rule the night, and the stars.

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.

כ וַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם:

20. And God said, "Let the waters swarm a swarming of living creatures, and let fowl fly over the earth, across the expanse of the heavens."

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

כא וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כָּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה | הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָֽׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כָּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב:

21. And 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.

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

Rashi 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].

כב וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֨יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ:

22. And God blessed them, saying, "Be fruitful and multiply, and fill the waters of the seas, and let the fowl multiply upon the earth."

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.

כדוַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן:

24. And 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.

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.

כו וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ:

26. And 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."

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... 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][^10]

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.

כז וַיִּבְרָ֨א אֱלֹהִ֤ים | אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם:

27. And God created man in His image; in the image of God He created him; male and female He created them.[^11]

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

כח וַיְבָ֣רֶךְ אֹתָם֘ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ:

28. And 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."

n1:28] Mb>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..."

כט וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב | זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כָל־הָאָ֔רֶץ וְאֶת־כָּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָֽה:

29. And 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.[^13]

ל וּלְכָל־חַיַּ֣ת הָ֠אָ֠רֶץ וּלְכָל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל | רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְאָכְלָ֑ה וַֽיְהִי־כֵֽן:

30. And 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.[^14]

n29-30] 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).

א וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם: ב וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה: ג וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַֽעֲשֽׂוֹת:

1. Now the heavens and the earth were completed and all their host. 2. And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. 3. And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do.

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.

ד אֵ֣לֶּה תֽוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִ֣בָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהֹוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם:

4. These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven.

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 God. 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.

ז וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה:

7. And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul.

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.

ח וַיִּטַּ֞ע יְהֹוָ֧ה אֱלֹהִ֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר: ט וַיַּצְמַ֞ח יְהֹוָ֤ה אֱלֹהִים֙ מִן־הָ֣אֲדָמָ֔ה כָּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַֽאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע:

8. And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. 9. And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil.

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.

א וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֨אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן:

1. Now the serpent was cunning, more than all the beasts of the field that the Lord God had made, and it said to the woman, "Did God indeed say, 'You shall not eat of any of the trees of the garden?'"

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.

ה כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכָלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִֽהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹֽדְעֵ֖י ט֥וֹב וָרָֽע: ו וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַֽאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָֽעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל:

5. For God knows that on the day that you eat thereof, your eyes will be opened, and you will be like angels, knowing good and evil." 6. And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate.

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]

ז וַתִּפָּקַ֨חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת:

7. And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves and made themselves girdles.

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.

יז וּלְאָדָ֣ם אָמַ֗ר כִּ֣י שָׁמַ֘עְתָּ֘ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֨אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֨יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכֲלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ:

17. And to man He said, "Because you listened to your wife, and you ate from the tree from which I commanded you saying, 'You shall not eat of it,' cursed be the ground for your sake; with toil shall you eat of it all the days of your life.

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).

כ וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי:

20. And the man named his wife Eve, because she was the mother of all life.

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.