Bereishis
Book 1: Genesis

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BEREISHIS - NOTES ON RASHI COMMENTARY

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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.

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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.

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Chapter 03 - Text Notes

162 Chronologically, the previous verse (2, 25) {Hebrew Ref} should be followed by (3, 21) {Hebrew Ref} ... {Hebrew Ref} ... Why does the Torah insert the narrative of the serpent in the middle?

163 3, 21.

164 Ber. Rab. 18, 6.

165 Why is it not sufficient to state that the serpent was cunning? Why compare him to others? (M., D.T.)

166 Ber. Rab. As is related later (3, 14) that he was cursed more than any other animal.

167 But, G-d never told them not to touch the tree!

168 Mishlei 30, 6.

169 "Whosoever adds diminishes"---Sanhedrin 29a.

170 Ber. Rab. 19, 3. He thereby gained the trust of the woman.

171 And He, therefore, does not want you to eat from the tree (Ber. Rab. 19, 4).

172 If you eat from the tree.

173 V. Pirkei dR. Eliezer 13.

174 What was it that the woman saw that convinced her?

175 Ber. Rab. 19, 4.

176 She obviously was not referring to the taste of the fruit for she had not yet eaten.

177 As it says: {Hebrew Ref} ---they knew that they were unclothed. There is no need to have sight in order to know that one is undressed. Thus, the reference must be to wisdom. (M.)

178 Why would this new-found wisdom be required just to know that they were unclothed?

179 Ber. Rab. 19, 6.

180 Why does the Torah tell us what type of leaves they were?

181 Sanhedrin 70b.

182 In the Torah.

183 G-d said nothing. Then what did they hear?

184 Which direction is that and why is it called {Hebrew Ref} ?

185 V. Ber. Rab. 19, 8.

186 Ibid. Sanhedrin 38b. The daylight hours are divided into twelve part-"hours." The tenth hour is the latter part of the day.

187 Of course, G-d knew where he was. Then why the question?

188 I.e., to give him the opportunity to admit his sin and repent. See Rashi Ber. 4, 9.

189 Ber. Rab. 19, 11.

190 Ber. 4, 9.

191 Bamidbar 22, 9.

192 Yeshaiyahu 39, II Melachim 20.14. The messengers were sent to Chizkiyahu during his illness. Yeshaiyahu, the prophet, asked from where they came, though he already knew.

193 This cannot be explained literally: "who told you," for there was no one else who could have told him. (S.H.)

194 The {Hebrew Ref} prefix denotes a question. Obviously, G-d knew that Adam ate from the tree. Then how is this question explained? Furthermore, Adam does not answer whether he ate or not.

195 I.e., rhetorically, as if to say: "How could you do such a thing?!"

196 Why does Adam not simply say: "The woman gave me?" Why does he add "that You gave me"?

197 By blaming his sin on the fact that G-d gave him a wife (Avodah Zarah 5b).

198 II Divrei Hayamim 32, 15.

199 Adam and Chavah were both asked why they committed the sin, giving them an opportunity to respond. Why was the serpent not asked?

200 Sanhedrin 29a.

201 I.e., we do not give one who seduces people to idolatry the opportunity to justify what he did and the serpent had told them that they would be like G-d. (S.C.)

202 Of course, the master. The serpent could thus have claimed that they had no reason to obey him over the command of G-d (v. Ber. Rab. 20, 2).

203 Just as the period of gestation for the animal is seven times longer than the beast's, (e.g., cat, 52 days, donkey, 12 months) the serpent's is seven times longer than the animal's (v. Bechoros 8a).

204 How had he walked until that time?

205 V. Ber. Rab. 20, 5.

206 How does this punishment fit the crime?

207 V. Ovos dR. Nosson Ch. 1, Pirkei dR. Eliezer Ch. 13.

208 Dev. 9, 21.

209 Why is this considered a curse? (G.A., M.)

210 Yeshaiyahu 40, 24.

211 The question remains, however, why does the Torah use {Hebrew Ref} rather than {Hebrew Ref} --- biting?

212 Eiruvin 100b.

213 Ibid.

214 Yeshaiyahu 29, 8.

215 Similarly, the earth from which man was created was also cursed. (See Rashi's commentary on Ber. Rab. 5, 9.)

216 A man must labor and toil for his food.

217 Ber. 1, 29.

218 To be eaten.

219 Thus, unlike the earlier reference to eating the herbs of the land, this refers to eating vegetation which will require toil and labor to prepare. (M.)

220 This should not be taken to mean that the sweat of the brow will be mixed into the bread. (M.)

221 The letters {Hebrew Ref} are sometimes interchangeable. (G.A.)

222 Koheles 2, 22.

223 Here, too, the letter {Hebrew Ref} substitutes for the letter {Hebrew Ref} .

224 {Hebrew Ref} can be translated as, 1) clothing for the skin, 2) clothing made of skin.

225 As in the first view of the previous note. See Ber. Rab. 20, 12.

226 Sotah 14a.

227 {Hebrew Ref} can be translated "like one of us," or: "like the One and unique individual among us." The latter is correct. (See Targum Yonason)

228 And why is this a matter of concern because . .. now lest he stretch out his hand ...

229 Otherwise it would have said {Hebrew Ref} ---inside the Gan Eden. (G.A.)

230 Shem. Rab. 9, 11.

231 Sanhedrin 82a.

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Chapter 04 - Text Notes

232 If the following narrative were in the proper chronological sequence the usual form {Hebrew Ref} would have been used. (M.)

233 If she intended expressing only that she obtained a man from G-d, she would have said {Hebrew Ref} ---from G-d; {Hebrew Ref} can also mean "with."

234 Nidah 31a.

235 {Hebrew Ref} is used twice with Hevel ( {Hebrew Ref} ).

236 Ber. Rab. 22, 2-3.

237 Why did Hevel not work the land as did Kayin?

238 Concerning Hevel, verse 4 states that he brought {Hebrew Ref} ---from the best of his sheep (Onkelos translates {Hebrew Ref} as {Hebrew Ref} ---from the best.) There is no indication that Kayin acted similarly. (See also S.C.)

239 Tanchuma Bereishis 9.

240 Shemos 5, 9. Rashi there seems to contradict his interpretation here. (See discussions in Gur Aryeh, Daas Z'keinim, Rivo.)

241 Iyov 14, 6.

242 What indication was there that G-d accepted Hevel's gift-offering. (S.C.)

243 I.e., If you will notimprove your deeds ( {Hebrew Ref} ) your sin will be retained until your day of judgment.

244 The verse does not tell us what Kayin said.

245 What exactly Kayin said is, therefore, immaterial. (M.)

246 See Ber. Rab. 21, 6.

247 G-d, of course, knew where Hevel was. Why the question?

248 Once G-d asked him where Hevel was, he foolishly thought that he could possibly deceive Him.

249 {Hebrew Ref} literally means "the bloods of .. ." Why the plural form?

250 Causing blood to spurt in many places.

251 I.e., which would prove to be the fatal blow.

252 The ground had already been cursed! See above 3, 17 and Rashi 1, 18.

253 This was not a statement of fact and confession on the part of Kayin but, rather...

254 I.e., is my sin to great for G-d to bear?!

255 Ber. Rab. 22, 11.

256 This verse should not be misconstrued as one statement, i.e., {Hebrew Ref} "Whosoever kills Kayin will suffer retribution sevenfold." Rather, there are two different messages: 1) {Hebrew Ref} "Whosoever kills Kayin [will suffer]. 2) {Hebrew Ref} is a self-contained statement referring to the avenging of Hevel's death at the hands of Kayin.

257 This is another example of a brief verse that does not overtly state the end result it intends to convey.

258 II Shmuel 5, 8.

259 I.e., the blind and the lame.

260 Ibid.

261 I Divrei Hayamim 11, 6. Thus, we have another example where the verse only alludes to the end result.

262 What was this sign?

263 Ber. 9, 2, "And fear and trepidation of you shall be upon all animals of the earth."

264 Normally {Hebrew Ref} denotes leaving an enclosed area. Obviously, here this does not apply. (M., G.A.)

265 Mizrachi explains that Rashi intends to convey that this was a sincere act of contrition on the part of Kayin. He realized G-d's awareness of his attempt to deceive Him. However, Yefeh To'ar disagrees and asserts that Rashi means to say that Kayin pretended humility as though he could deceive G-d. (See Ber. Rab. 22, 13)

266 {Hebrew Ref} from {Hebrew Ref} ---wander.

267 Above, 3, 24.

268 On the eastern side.

269 Dev. 4, 41.

270 Three cities of refuge.

271 Ber. Rab. 21, 9.

272 {Hebrew Ref} ---meaning movement.

273 Tanchuma 9.

274 {Hebrew Ref} the causative case.

275 Since Kayin. 1) Kayin, 2) Chanoch, 3) Irod, 4) M'chuyo'el, 5) Mesushael, 6) Lemech, 7) Tuval Kayin.

276 Verse 23.

277 Iyov 24, 21.

278 Our versions of Chapter Chelek have no reference to this. However, see Ber. Rab. 23, 2.

279 See Ber. 49, 10, Onkelos ibid.

280 23, 2.

281 Ibid.

282 Yechezkel 8, 3.

283 {Hebrew Ref} being interpreted as tents for that which provokes jealousy, i.e., temples for idol worship.

284 See next verse.

285 What is the source of this name?

286 Because spices are used to enhance and refine food.

287 Iyov 16, 9. I.e., "He looked sharply at me."

288 I.e., {Hebrew Ref} is not vocalized with a {Hebrew Ref} under the {Hebrew Ref} and the accent is not on the first syllable in which case it would mean "copper and metal tools."

289 In which case the reference is to the tool and means "the tools used for working copper and metal." (G.A., S.H.)

290 23, 3.

291 Why was it necessary for Lemech to plead with his wives?

292 In anguish.

293 What is the connection to Kayin?

294 Tanchuma Bereishis 11.

295 23, 4.

296 {Hebrew Ref} ---The method for deducing a fortiori. Lemech uses a {Hebrew Ref} when he says: "Just as Kayin...."

297 Of exacting retribution from Kayin after seven generations.

298 Why does this immediately follow the narration of Lemech and his wives?

299 Lit. The First Man.

300 It is not your place to attempt to circumvent G-d's decrees by refusing to have children.

301 Ber. Rab. 23, 5.

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Chapter 05 - Text Notes

302 The entire phrase {Hebrew Ref} seems redundant. If the only idea this verse is conveying is that Man was created in the image of G-d, it would have been sufficient to say: {Hebrew Ref} . (S.C.)

303 The phrase can be read {Hebrew Ref} and {Hebrew Ref} is translated children. Thus "On the day he was created he had children." (Ber. Rab. 24, 7)

304 If he already had had children on the day he was created, why, then did it take so long for him to have more children?

305 He mourned Hevel all those years (Ber. Rab. 24, 6). He mourned that he helped bring about death to mankind (Eruvin 18b).

306 If Chanoch walked with G-d, why was he suddenly taken?

307 Yechezkel 24, 27. G-d told Yechezkel that his wife would die before her time. Thus, {Hebrew Ref} is used to convey death before one's allotted time. (Ber. Rab. 29, 5)

308 Characteristically it should have said "He begot Noach," the form used in the previous and following verses. (S.C.)

309 Tanchuma 13. {Hebrew Ref} having a common root with {Hebrew Ref} --- building.

310 Tanchuma 11.

311 But, rather, interpret {Hebrew Ref} to mean "comfort us."

312 I.e., Noach's children.

313 I.e., G-d prevented Noach from having children.

314 See Rashi 10, 21.

315 Noach was 600 years old at the Flood making {Hebrew Ref} less than 100 years old. Since life expectancy was so much greater then, punishable age was not reached till 100.

316 Yeshaiyahu 65, 20.

317 Ber. Rab. 26, 2.

318 What is the reason for this order?

319 An indication of his righteousness.

320 26, 3. Once the youngest is listed first, they continue to be listed in reverse order. (M.L.)

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Chapter 06 - Text Notes

321 Shemos 4, 15.

322 Ibid. 7, 1.

323 The usual spelling would be {Hebrew Ref} .

324 {Hebrew Ref} can be read {Hebrew Ref} , being a transitive verb and implying improving something.

325 Ber. Rab. 26, 5.

326 Ibid.

327 "I will give them a grace period of 120 years. If they repent I will show mercy. If not, I will destroy them." (S.H.)

328 The prefix {Hebrew Ref} means "because."

329 How much more insubordinate he would be!

330 Shoftim 5, 7.

331 And is translated: "Until I, Devorah, arose."

332 Ibid 6, 17.

333 And is translated: "That it is you who talks with me."

334 Noach was 500 years old when Yefes was born (see 5, 32), and 600 at the Flood (see 7, 6).

335 I.e., narratives in the Torah are not always in chronological order.

336 Chapter 28.

337 By sinning and robbing. However, in Bamidbar 13, 37, Rashi explains that the {Hebrew Ref} were so called because they were angels who "fell" from the heavens.

338 Ber. Rab. 26, 7.

339 Ibid.

340 Ibid.

341 Ibid.

342 Tanchuma 12.

343 {Hebrew Ref} from {Hebrew Ref} ---wiped out.

344 {Hebrew Ref} from {Hebrew Ref} ---torn out.

345 For {Hebrew Ref} ---the word {Hebrew Ref} relating to {Hebrew Ref} ---devastation.

346 The root {Hebrew Ref} has two meaning, 1) regret, 2) comfort. The concept of regret cannot apply to G-d who is all-knowing.

347 Ber. Rab. end of chapter 27. The verse {Hebrew Ref} is, therefore, translated thus: "G-d was glad that He made man of the earth."

348 Onkelos corroborates that {Hebrew Ref} refers to man, not to G-d.

349 {Hebrew Ref} being used in the sense of "regret."

350 Bamidbar 23, 19.

351 Dev. 22, 36.

352 Shemos 32, 14.

353 I Shmuel 15, 11.

354 According to this alternate version {Hebrew Ref} refers to G-d.

355 Ber. Rab. end Chapt. 27.

356 II Shmuel 19, 3.

357 1) The above first version (R.M.) or: 2) The following midrash (according to most versions.)

358 Other versions: {Hebrew Ref} ---A heretic.

359 Seemingly indicating that G-d did not realize what would happen.

360 Ber. Rab. 27, 5.

361 Ibid. 28, 2.

362 Why were the animals punished?

363 Ibid.

364 Ibid. 28, 6.

365 See Rashi v. 6.

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