Bereishis
Book 1: Genesis
BEREISHIS - RASHI COMMENTARY
Chapter 01 - Rashi
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
Chapter 02 - Rashi
Verse 2: El-him completed by the seventh day.94
R. Shimon said,95
[man who is] flesh and blood
who cannot [precisely] know his times and moments
must add from the profane to the holy.96
G-d, who [precisely] knows His times and moments
can enter into it by a hairbreadth,
and it appears as if He concluded [His work]
on that very day [i.e., the Sabbath].97
Another explanation: [At this point in time,]
what was the world [still] lacking?
[The concept] of rest.
With the coming of Shabbos came rest,98
[i.e.,] the work was completed and finished.
Verse 3: Blessed ... sanctified.99
He blessed it through the manna.100
Whereas during all the weekdays
there descended for them an omer of manna per person,
but, on the sixth day [Friday]; a double portion.101
He sanctified it through the manna
for it did not descend at all on Shabbos.102
This verse is written with reference to the future.103
Which El-him had created to do.
The work which was to have been done on Shabbos
He doubled and did on Friday,
as is explained in Bereishis Rabbah.
Verse 4: This.
["This" refers to] those mentioned previously.104
The history of the heavens and the earth
when they were created
on the day when Ad-noy made.105
This teaches you that they were all created on the first day.106
Another explanation [of the word] {Hebrew Ref} .
He created them with the letter hey [ {Hebrew Ref} ],
as it is said,
"In G-d, Ad-noy, is the strength of the worlds107
[which can also be interpreted as:]
with these two letters yud [ {Hebrew Ref} ] and hey [
{Hebrew Ref} ] of the Name
He created two worlds.
Here it teaches you
that this world was created with the letter hey [ {Hebrew Ref} ].
(In other versions [the following is added],
this symbolizes:
that just as the {Hebrew Ref} is open at the bottom
the world, too, is open
to those who return through repentance.
The World to Come was created with the letter yud [ {Hebrew Ref}
]
to relate that the righteous of that [future] time
[will be] few as a yud [ {Hebrew Ref} ],
which is the smallest of the letters.)
This symbolizes that the wicked will descend
to behold the abyss [of hell]
like [the letter] {Hebrew Ref} which is closed on all sides
and open [only] at the bottom,
for them to descend there.
Verse 5: Were not yet on the earth.
Every time the word {Hebrew Ref} appears in Scripture
it means 'not yet.'
It does not mean 'before'
and cannot form a verb saying {Hebrew Ref}
as can be said of {Hebrew Ref} [meaning preceded].108
This verse proves this.109
And another [proof of this:]
is the verse {Hebrew Ref} 110
which is rendered "For you do not yet fear."
This verse, too should be explained thus:
[No tree] was as yet upon the earth
when the creation of the world was completed on Friday
before man was created.
And all the herbal vegetation of the field
had not yet sprouted.
[And all vegetation] did not yet sprout.
[The fact that] on the third day it is written:
"Let the earth sprout forth"111
[should be interpreted:] they did not protrude
but they remained at the surface of the ground112
until the sixth day [when man was created]. Why?
For [He] had not brought rain.113
And what was the reason
that he did not cause it to rain?
Because "There was [yet] no man to work the soil,"
and there was no one to appreciate the rain.
When man appeared and recognized their need for the world
he prayed for it and it descended
and the trees and vegetation sprouted
Ad-noy El-him.114
Ad-noy is His name. El-him [signifies]
that He is Ruler and Judge over everything.115
This is the plain explanation everywhere:116
Ad-noy who is El-him [i.e., Ruler and Judge].
Verse 6: A mist rose.
It was for the purpose of creating man
that He brought up [the waters of] the deep
and moistened the clouds
in order to soak the earth and to create man,
like the kneader [of dough]
who adds water [to the flour]
and then proceeds to knead the dough.
Here, too, He [first] "moistened" [the earth]
and afterwards "created" [man].
Verse 7: Formed.
[ {Hebrew Ref} with two yuds refers to] two creations.
One creation for this world
and one creation for when the dead will be resurrected.
Whereas animals which will not be judged,117
two yuds are not written [in the word {Hebrew Ref} ].118
Dust from the ground.119
He gathered dust from all four corners of the earth
so that wherever [man] may die
it [the earth] will receive him for burial.120
Another explanation [for {Hebrew Ref} ].
He took the dust from the place
of which it is written:
"Make an altar of earth for Me."121
Would that it be an atonement for him
so that he may survive.122
And He blew into his nostrils.
He made him of earthy matter
and of heavenly matter.
His body [is made] from earthy matter
and his soul from heavenly matter.
[This was so] because on the first day
heaven and earth were created.
On the second day He created
a canopy for the heavens.
On the third day the land appeared on earth.
On the fourth day He created luminaries for the heavens.
On the fifth day
the water swarmed [to produce creatures] for the earth.123
It was [therefore] necessary that on the sixth day
to create [something] from heavenly and earthly matter.
If this were not so124 there would be jealousy in creation
for these would outnumber those
by one day's creation.
A living soul.125
Animals and beasts are also called living souls.
But, the one of man is the most alive
for he additionally was given intelligence and speech.
Verse 8: To the east.
East of Eden was where He planted the Garden.
Should you ask, it has already been written:
"And He created man, etc."126
[The answer is based on that which] I saw
in the B'rayso of R. Eliezer
the son of R. Yosi Hagalily.
The Torah is expounded through thirty-two principles
and the following is one of them:
A general statement followed by an action
are the specifics of the first [statement].127
[Thus,] "He created man" is the general statement
leaving from whence he was created obscure
[as well] as obscuring what was done.
It then repeats and clarifies: "G-d formed man, etc."
and caused the Garden of Eden to sprout for his benefit
"and placed him in the Garden of Eden"
and put him into a deep sleep.
The one who hears this may think
that this is a different story,
but, in reality, it is the details of the first.
Similarly, concerning the animals.
He again writes:128
"G-d created from the earth all animals of the field"
for the purpose of clarifying [the verse]
"And He brought them to the man
so that he may name them"
and to teach concerning the birds
that they were created from the swamp.
Verse 9: Made grow.
This verse relates to the Garden.
In the middle of the Garden.129
[Meaning] in the center of the Garden.
Verse 11: Pishon.
This is the Nile, the river of Egypt.
Because its waters are bountiful
and rise to irrigate the land
it is called Pishon
[from the same root] as [the word {Hebrew Ref} ]
[in the verse] {Hebrew Ref} [His riders increased.]130
Another interpretation: [It is called] Pishon
because it causes flax [ {Hebrew Ref} ] to grow
as it is said concerning Egypt,
"And the flax workers shall be shamed."131
Verse 13: Gichon.
[It is so called] because it flows and roars
and its roar is very great
as [is written]: "If [an ox] gores,"132
for he gores and goes on to roar.133
Verse 14: Chidekel.
[It is so called] because its waters
are pungent and light.134
P'ras.
[It is so called] because its waters increase abundantly135
and have healing qualities for man.
Kush ... Asshur.
[Kush and Asshur] did not yet exist [as countries],
but Scripture writes [these names] based on
[the fact that they will be so called in] the future.
To the east of Asshur.
[Means] on the eastern side of Asshur.
Is P'ras.
It is the most important of all [the rivers]
[because] it is mentioned in conjunction
[with] the Land of Israel.136
Verse 15: Took.137
He "took" him with kind words
and persuaded him to enter.
Verse 18: It is not good for, etc.138
So that they [the heretics] not claim
that there are two dominions,
G-d, above, is alone, without a mate
and this one [man], below without a mate.
A helper for him.139
If he is worthy then [she is] a helpmate,
if he is not worthy
then [she is] opposite him, to fight him.
Verse 19: Formed from the ground.
This "creating" is the same as "the making"
which was stated above:
"And G-d made the animals of the earth, etc."140
However, here it comes to explain
that the fowl was created from the swamps.141
Since above it stated
that they [the fowls] were created from water
and here it states
that they were created from the earth.142
Also, it teaches you
that immediately, on the day they were created
He brought them to man
to call them by name.
According to Aggadah,143 the word {Hebrew Ref} here
has the meaning of dominating and subjugating
as [in the verse:] "When you will besiege a city;"144
[accordingly, here it means] that He subjugated them
under the domination of man.145
Whatever the man called [each] living creature, etc.146
You must transpose [the words] and explain it:
All living souls that were given a name by Adam
will retain that name forever.
Verse 20: But the man did not find a helper...
Ad-noy El-him caused unconciousness to fall.147
When He brought them [the animals] before him
He brought the male and female of each specie.
[Adam] said: They each have a mate
but I have no mate;
immediately: "And G-d put [Adam]..."148
Verse 21: Of his ribs.
[Has the literal meaning] from his sides
as [in the verse] "The sides of the Tabernacle."149
This [coincides with] what we said:150
that they were [first] created with two faces.151
And closed-over.
The place of the cut.
And he slept...and He took.
So that he not see the piece of flesh
from which she was created
and be repulsive to him.
Verse 22: [He] built.152
Like a building, broad at the bottom
and narrow at the top
so that she can carry the child.
[Just] as a wheat silo
which is broad at the bottom
and narrow at the top
so that its weight not be a strain
on its walls.153
[He] built the rib ... into a woman.154
[Meaning:] so that it should become a woman
as [in the verse]:
"And Gidon made it to an ephod,"155
[meaning] so that it should become an ephod.
Verse 23: This at last.
This teaches that Adam attempted to find
[a mate] amongst all the animals and beasts
and he was not satisfied with them
until he discovered Chavah.
This shall be called Woman, for from Man, etc.156
[The words {Hebrew Ref} and {Hebrew Ref} ] have the same root.
From this [we derive]
that the world was created with the Holy Tongue.157
Verse 24: Therefore, a man shall leave.
The Divine Spirit is saying this
prohibiting to the "sons of Noach"
forbidden marital relations.158
One flesh.
The child is formed by both [parents]
thereby becoming unified as "one flesh."
Verse 25: And they were not ashamed.159
They did not know the ways of modesty
to distinguish between good and evil.160
Although he [Adam] was given the wisdom
to call [all the creatures] by name,
he was not imbued with the evil inclination
until he ate from the tree
and the evil inclination entered him
and he was able to distinguish good and evil.161
Chapter 03 - Rashi
Verse 1: The serpent was more cunning.
Why is this incident inserted here
[i.e., connected to the preceding verses]?162
He should have connected it [with]
[the verse:] "And He made for Adam and his wife
garments of skin and clothed them."163
But, it comes to teach you
the cause of the serpent's assailing them.
He saw them unclothed,
indulging in marital relations unashamedly
and he coveted her.164
More cunning than any.165
As cunning and mighty [as he was]
[so, too,] was his downfall.
Most cunning of all, [became] most cursed of all.166
Did [He] even say, etc.
Did He perhaps tell you
not to eat from any of the trees of the garden, etc.?
And, although he saw them eating
from the other fruits
he indulged her in conversation
so that she should be obliged to answer him,
and give him the opportunity to speak
about that particular tree.
Verse 3: Neither shall you touch it.167
She added more to the command;
therefore, it caused her to diminish [the command],
as it is said:168 Do not add to His words."169
Verse 4: You certainly will not die.
He pushed her until she touched it [the tree].
He then said to her:
"Just as there is no death in touching
so, too, there is no death in eating."170
Verse 5: For [He] knows.
[The serpent said to her:] Every craftsman
resents his fellow-craftsmen.
He [i.e., G-d] ate from the tree
and [was enabled to] created the world.171
And you will become as gods.172
[With the ability] to create worlds.173
Verse 6: The woman saw.174
She "saw" the words of the serpent
[i.e.,] she approved of them and believed him.175
That the tree was good.176
To be like a god.
And that it was tempting to the eyes.
As he told her "Your eyes will open."
Appealing as a means of [obtaining] wisdom.
As he told her: "Knowers of good and evil."
And she also gave it to her husband.
So that she will not die while he will live
and marry another.
Also.
Comes to include animal and beast.
Verse 7: Were opened, etc.
The verse refers to wisdom
and not to the actual ability to see
as evidenced by the end of the verse.177
And they realized that they were naked.178
Even one who is blind knows
when he is undressed.
Then what is [the reference:]
"They realized that they were naked"?
[Answer:] They had one command [to follow]
and they stripped themselves of it.179
Fig leaves.180
That is the tree from which they ate.
With that which they sinned
they set themselves aright.181
But, the other trees prevented them
from taking their leaves.
Why is the name of the tree not revealed?182
This is because G-d does not want
to grieve any being,
so that [the tree] not be shamed
of it being said, 'This is the one
through which the world was stricken.'
Verse 8: They heard.
There are many Aggadaic expositions
which our Sages have already organized
in their proper order in Bereishis Rabbah
and in other Midrashim.
But, I have come only to
to give the plain meaning of Scripture
and the Aggadah which serves to clarify
the words of Scripture
in a way which fits those words.
They heard.183
What did they hear?
They heard the sound of G-d
as He was walking through the Garden.
At the breeze of the day.184
[Meaning] that direction
from which the sun [i.e., its rays] comes,
which is from the west.185
Because before dusk the sun is in the west
and they sinned during the tenth hour.186
Verse 9: Where are you?187
He [i.e., G-d] knew where he was.
It was only to engage in conversation with him
so that he not be too bewildered to repent188
if He would have punished him suddenly.189
Similarly, in the case of Kayin,190
He said to him: "Where is your brother Hevel?"
Similarly, in the case of Bilam191 [He said:]
"Who are these people with you?"
for the purpose of entering into conversation with them.
Similarly in the case of Chizkiyahu
[concerning] the messengers of Merodoch-baladan.192
Verse 11: Who told you?193
[Meaning] from where would you know
that there is shame in being unclothed?
From the tree?194
With wonder.195
Verse 12: That You gave to be with me.196
Here he [Adam] shows his ingratitude.197
Verse 13: Deceived me.
[Meaning] he misled me.
Similarly: "Let Chizkiyahu not mislead you."198
Verse 14: Because you did this.199
From here [we learn]200 that we do not
attempt to mitigate the sin of a seducer.201
For had He asked him:
"Why did you do this?"
he could have answered:
"[When one is faced with obeying]
the words of the master or the words of the student,
who is it that should be obeyed?"202
From among all animals and beasts of the field.
If he was cursed more than the animal
then, certainly more than the beast?
Our Sages established this deduction
in Maseches Bechoros [8a]:
to teach that the gestation period of a snake
[lasts] seven years.203
On your belly you shall crawl.204
He had legs which were cut off.205
Verse 15: I will put hostility.206
[G-d said:] Your sole intention was
that Adam should die by eating first
and then you would marry Chavah
and you only spoke to Chavah first
because women are easily influenced
and know how to influence their husbands.
Therefore: "I will set enmity [etc.]"207
Strike you.
[Meaning:] He will crush you
as [in the verse:] {Hebrew Ref} 208
which is translated [by Onkelos:] You will crush him.
And you shall strike him on the heel.209
[Meaning;] You will be unable to stand upright
and will [be forced to] bite him on his heel.
But, even from there you will [be able to] kill him.
The word {Hebrew Ref} is as [in the verse:]
"He blew into them"210
because when the snake comes to bite
he emits a whistlelike sound.211
since the words sound alike
the form {Hebrew Ref} is used for both.
Verse 16: Your sorrow.
This [refers to] the pain of rearing children.212
Your pregnancy.
Refers to the pain of pregnancy.
You will give birth to children with pain.
This refers to the pain of childbirth.
Your desire will be for your husband.
For marital relations.
And, yet, you will not have the audacity
to demand it outright from him,
but, rather, "he will dominate you."
[I.e.] all [the initiative] will come from him
and not from you.213
Your desire.
[Means] your desire
as [in the verse] "His soul desires."214
Verse 17: The soil will be cursed because of you.
It will produce cursed things for you
such as flies, fleas and ants.
This is comparable to one who adopts evil ways
and people curse the breasts
at which he was suckled.215
Verse 18: It will grow thorns and thistles for you.
[This refers to] the earth.
When you will sow any kind of seeds
it will sprout thorns, thistles, dardar and kundes
which require special preparation to be eaten.216
And you will eat the herbs of the field.
Why is this considered a curse?
Does it not state in his blessing:217
"Behold, I have given you
all seed-yielding herbs, etc."218
But, [let us see] what is stated here
at the beginning of this narration:
"The soil will be cursed because of you,
in sorrow you shall eat from it."
And after this pain:
"It will grow thorns and thistles for you."
[I.e.,] when you will sow beans and vegetables
in the garden,
it will sprout for you thorns and thistles
and other vegetation of the field
and you will have no choice but to eat them.219
Verse 19: By the sweat of your face.220
[Meaning:] After you will toil much.
Verse 20: The man called.
Scripture now returns to the earlier narrative,
"And man gave names..."
It was interrupted only to teach you
that as a result of the calling of names
he was mated with Chavah, as is written:
"But the man found no helper for himself.
Consequently: "[He] caused unconsiousness to fall..."
And as a result of it being written:
"The two of them were naked,"
it is followed by the narrative about the serpent
to let you know that as a result
of seeing them unclothed
and seeing them
indulging in marital relations,
he desired her and came to them
with a plan and deceitfulness.
Chavah.
A play on the word {Hebrew Ref} [alive]221
for she gives life to her children,
as the verse states: "What does man have,"222
[ {Hebrew Ref} ] meaning "to be."223
Verse 21: Leather coats.224
There are opinions in Aggadah that say
that [the clothes] were smooth as fingernails
cleaving to their skin.225
Others say: material made from skin
such as rabbit's fur
which is soft and warm226
from which He made clothes for them.
Verse 22: Become like one of us.227
Behold, he is unique in the terrestrial
as I am unique in the celestial.
What is his uniqueness?
The knowledge of good and evil,
which is not so of animal and beast.228
Now
he must be prevented from reaching out his hand.
If he would live forever
he is likely to lead people astray after him
and they may say that he too is a god.
There are [other] Aggadic expositions,
but, they do not fit the simple meaning.
Verse 24: At the east of the Garden.
[Meaning:] "To the east of Gan Eden" --
outside the Garden.229
The Cherubim.
[These are] the destructive angels.230
The rotating sword.
Which had sharpness, to frighten him
from again entering the Garden.
The targum [Onkelos, of the word] {Hebrew Ref}
is {Hebrew Ref} [sharpness]
as in "He drew his [sharp] blade"
in Maseches Sanhedrin.231
In Old French it is lame.
There are other Aggadic expositions
But, I come only to present the plain explanation.
Chapter 04 - Rashi
Verse 1: The man knew.232
This had already [occured] before the previous narrative
[i.e.,] before he sinned and was exiled from Gan Eden.
This is also [true of] the conception and birth.
Had it said {Hebrew Ref} it would imply
that after he was exiled children were born to him.
Kayin.
[This name was given him] based on
[her having said] {Hebrew Ref} ["I have obtained"].
With Ad-noy.
[ {Hebrew Ref} means] like {Hebrew Ref} [with G-d].233
[Meaning:] "When He created me and my husband
He created us by Himself.
However, in this one we are co-partners with Him."234
To Kayin, to his brother, to Hevel.
The word {Hebrew Ref} is repeated thrice
implying additional [facts or things].
This teaches that a girl twin was born with Kayin,
and two were born with Hevel.235
Consequently, [concerning Hevel] it says:
[Lit.] "And she increased" [in giving birth].236
Verse 2: A shepherd.237
Because the earth was cursed
he refrained from working it.
Verse 3: Some fruit of the soil.238
From the worst [of the fruit].
There is an Aggadah that says239
that it was linseed.
(An alternate explanation: "from the fruit"
means, from whatever was at hand
neither good, and [certainly] not the best).
Verse 4: [He] paid regard.
[Means:] and he turned towards.
Similarly [in verse 5] {Hebrew Ref} means:
"[And to his offering] he paid no regard."
Similarly: {Hebrew Ref} [means:] "Do not turn."240
Similarly: {Hebrew Ref} [means:] "Turned from him."241
[He] paid regard.242
A fire descended and consumed his gift-offering.
Verse 7: Is this not so -- if you improve.
The explanation is as explained in Targum.243
Sin rests at the entrance.
[Meaning:] to the opening of your grave
will your sin be retained.
Its desire is unto you.
[The desire] of the sin.
I.e., the evil inclination constantly
desires and lusts to seduce you.
But you can dominate it.
If you desire you will overcome it.
Verse 8: Kayin said.244
He engaged him in argument and dispute
in order to find a pretext to kill him.245
Concerning this there are Aggadaic expositions,246
but this is the plain explanation of the verse.
Verse 9: Where is your brother, Hevel?247
For the purpose of engaging him in calm conversation
so that he may repent and say:
"I killed him and have sinned to You."
I know not.
He became a deceiver of the Most High.248
My brother's keeper?
This is a question of incredulity
as is every {Hebrew Ref} prefix
that is vocalized with a chataf patach.
Verse 10: Your brother's blood.249
[Referring to] his blood and the blood of his descendants.
An alternate explanation:
he inflicted him with many wounds250
for he did not know
at which point his soul would depart.251
Verse 11: You are cursed from the ground.252
I.e., even more than it had already been cursed
for its sin.
Here, too, it continued to sin.
That had to open its mouth
to accept your brother's blood, etc.
And I, therefore, curse it additionally concerning you:
"It will no longer give you of its strength."
Verse 12: Unsettled and a wanderer.
"You have no permission to dwell in one place.
Verse 13: My sin is greater that I can bear.253
An incredulous question.254 [Kayin saying:]
"You [G-d] bear the [worlds] above and below
and you cannot manage to bear my sin?"255
Verse 15: Therefore, whoever kills Kayin.256
This is one of those verses
in which words are brief
and its meaning is only hinted without elaborating.
[The proper explanation is:] Therefore, [the words,]
"Whoever kills Kayin" convey a stern threat:
thus will be done to him,
such and such will be his punishment,
without specifying what his punishment will be.
Revenge will be taken on him sevenfold.
"I do not wish to take vengeance from Kayin now,
[but, rather] at the end of seven generations
I will take my vengeance from him
whereby his descendant Lemech will rise up
and kill him.
The words {Hebrew Ref} at the end of the verse
refers to the avenging of Hevel from Kayin.
This teaches that the beginning of the verse
is a stern threat
that no creature injure him.
Similarly:257 "And David said:
'Whoever kills a Yevusite and will reach the gutter' "258
and it does not state what will be done to him.
But, rather, the verse speaks by hinting:
[meaning:] whoever kills a Yevusite
and will reach the gutter
and approach the gate and capture it
and the blind, etc. [meaning:]
and he will kill them259 as well
for the blind and the lame having said:
'David may not come into the house.'260
He who kills these
I will appoint him a leader and general."
Here his [David's] words are abbreviated
but Divrei Hayamim is explicit:
"He shall be a leader and a general."261
Ad-noy placed a mark on Kayin.262
He inscribed a letter from His Divine Name on his forehead.
(Other editions of Rashi add: Another interpretation:]
[The statement] "Whoever finds me will kill me"
[refers to:] the animals and beasts.
But there were not yet any humans
from whom he had to fear
except for his father and mother,
and he had no fear that they would kill him.
But, he said: "Until now
the fear of me was upon all the animals
as it is said: 'And your fear, etc.'263
And, now, as a result of this sin
the beasts will not fear me
and they will kill me."
Immediately: "G-d placed a mark on Kayin"
and fear of him reverted to all.)
Verse 16: Kayin went.264
[Meaning:] he left with humility
as one who is a deceiver of the One Most High.265
In the land of Nod.
The land to where all exiles wander.266
East of Eden.
That is where his father was exiled
when he was expelled from Gan Eden
as it is said:
"He stationed him at the east of the Garden" of Eden
to guard the path of approach to the Garden,267
which indicates that Adam was there.268
[As] we find that the easterly direction
always serves as a refuge for murderers
as it is said:269 "Then Moshe set aside, etc.270
toward where the sun rises."271
An alternate explanation of {Hebrew Ref} :
wherever he [Kayin] walked
the earth quaked beneath him272
and people would say:
"Move away from him,
for he is the one who killed his brother."273
Verse 17: [Kayin] was building a city
and he named the city
as a memorial after his son, Chanoch.
Verse 18: Irad had a son.
There are places where it says
concerning the male -- {Hebrew Ref}
and other places where it says {Hebrew Ref}
because the verb {Hebrew Ref} can be used [to convey] two ideas:
1) [in reference] to a woman giving birth,
naître in Old French [to give birth]
and 2) the man's begetting
engendrer in Old French [to beget].
When it says {Hebrew Ref} in the {Hebrew Ref} 274 form
it speaks of the woman's giving birth,
[i.e.,] so-and-so caused his wife to give birth
[to] a son or a daughter.
When it says {Hebrew Ref}
it speaks of the man's begetting.
Verse 19: Lemech married.
It would not be necessary to detail all this
except to teach us, from the end of the narrative,
that G-d fulfilled the promise He made
when He said:
"Revenge will be taken on Kayin sevenfold."
Lemech arose after begetting children
and producing a seventh generation275
and killed Kayin.
This is the intent when it says:
"For I have killed a man by my wounding," etc.276
Two women.
This was the custom of the Flood generation --
one [wife] for child-bearing
and one for conjugal relations.
The one for conjugal relations
would be given a sterilizing medicine
so that she should become barren.
She would be adorned like a bride
and fed delicious foods,
while her fellow-wife would be neglected
and mourn as a widow.
This was expressed by Iyov:
"He supports the barren one that bears no children
and does nothing good for the widow,"277
as is explained in the Aggadah of Chapter Chelek.278
Adah.
She was the one intended for child-bearing.
So called because she was repulsive to him
and was kept away from him.
(Other versions: from dining with him).
{Hebrew Ref} is Aramaic for "kept away."279
Tzillah.
She was the one intended for conjugal relations.
So called because she resided always in his shadow.
These are Aggadaic interpretations in Bereishis Rabbah.280
Verse 20: Father of
those who live in tents and breed cattle.
He was the first one
of those who pastured cattle in the wilderness,
dwelling in tents, a month here and a month there
on account of pasture for his sheep
and when the pasture would be consumed
in this place
he would go and pitch his tent
in another place.
A Midrashic exposition281 [states]
that he built temples for idol-worship
as it is said:282 "The image of jealousy
which provokes jealousy."283
Similarly, his brother.284
[Father of] all who handle [play] the harp and flute.
To make music for idol-worship.
Verse 22: Tuval Kayin.285
[He was so called because:]
He refined the craft of Kayin.
{Hebrew Ref} is related to the word {Hebrew Ref} [spices]286
because he enhanced and refined
the craft of Kayin
to produce weapons for murderers.
Who sharpened everything that cuts
copper and iron.
[Meaning:] sharpens the tools
[used for working with] copper and iron
as in: "He sharpened his eyes upon me."287
The word {Hebrew Ref} is not in the {Hebrew Ref} form288
but, rather in the {Hebrew Ref} form,
for it is vocalized with a {Hebrew Ref}
with the accent on the last syllable289
thereby saying: he sharpens and polishes
all tools used for copper and iron.
Naamah.
She was Noah's wife, (according to Bereishis Rabbah.)290
Verse 23: Hear my voice.291
For they had separated from him
because he had killed Kayin and his son Tuval Kayin.
Lemech was blind and Tuval Kayin would lead him.
He [Tuval-Kayin] saw Kayin
but he appeared to him to be a beast.
He told his father to draw the bow
and he [Lemech] killed him.
When he realized that he was his forefather, Kayin,
he slapped his hands together292
and struck his son between them
and killed him.
His wives, [thereupon] separated from him
and he was attempting to appease them.
Hear my voice.
[Meaning:] "Agree to have conjugal relations with me.
Was then the man whom I killed
killed by my wounding?"
[I.e.,] did I wound him intentionally,
that the wounding be attributed to me?
And the child that I killed,
was it killed by my blow?
I.e., by my [intentional] blow."
[Lemech's statement being] an exclamatory question,
"Did I not act accidentally
and not intentionally?
That is not a wound attributable to me
and that is not a blow attributable to me."
By my wounding.
[Means:] a wound inflicted by sword or arrow
macheure, in Old French.
Verse 24: If Kayin shall be avenged sevenfold.293
If Kayin who killed intentionally,
[nevertheless] his punishment was suspended
for seven generations,
[then,] I, who killed unintentionally,
certainly should have my punishment suspended
for many seven-generation periods.
Seventy-seven [fold].
A term meaning many periods of seven generations
is used here.
So expounds R. Tanchuma.294
But the Midrash Bereishis Rabbah295 [states:]
Lemech killed no one.
His wives separated from him
once they gave birth to children
because it had been decreed
to annihilate the descendants of Kayin
after seven generations.
They said "Why should we give birth in vain?
Tomorrow the Flood will come
and sweep everything away."
And he responded to them:
"Did I kill a man with my wound?"
[Meaning:] "Did I kill [anyone like] Hevel
who was manly in stature and young in years,
that my children be annihilated for that sin?
Just as Kayin, who committed murder
yet his punishment was suspended for seven generations,
then, I who have killed no one,
certainly should have my punishment suspended
for many seven-generation periods!"
This is an absurd kal vachomer296
for, if so, then G-d could never exact his debt
nor fulfill his word.297
Verse 25: Adam knew, etc.298
Lemech came to Adam horishon299
and complained about his wives.
He [Adam] said to them:
"Is it proper for you to be so particular
concerning the decree of G-d?300
You do what you have been commanded
and He will do His."
They responded to him: "Correct yourself first.
Haven't you been apart from your wife
[these] 130 years
from the time that, through you, death was decreed?"
Immediately...
Adam knew, etc.
What does {Hebrew Ref} [again] signify?
It comes to teach
that his desire for her was greater than before.301
Verse 26: Then [men] began.
It is a term related to the word {Hebrew Ref} [profane],
i.e., by calling the names of men
as well as the names of the idols
by the name of G-d
making them into idolatrous worship
and to refer to them as deities.
Chapter 05 - Rashi
Verse 1: This is the book of the history of man.
[Meaning:] This is the narrative of the generations of man.
There are many other Aggadaic interpretations.
On the day El-him created.302
This tells us that on the same day
that he was created he begot children.303
Verse 3: One hundred and thirty years.304
Up to now he had separated from his wife.305
Verse 24: Chanoch walked.306
He was a righteous person
but he could easily be induced
to turn towards evil ways.
Therefore, G-d quickly took him away
and had him die, i.e., before his time.
This is why the verse uses a different expression
concerning his death,
by writing {Hebrew Ref} "and he was not" in the world
to complete his years.
For [He] took him.
Before his time;
as in: "Behold I take from you
the desire of your eyes."307
Verse 28: And had a son.308
From whom the world was built up.309
Verse 29: This [one] will bring us rest.
"He will give us rest from the toil of our hands."
Prior to Noach
they had no agricultural tools
and he prepared [such tools] for them.
The earth had been producing thorns and thistles
when wheat was sown
as a result of Adam horishon's curse
and this ceased in the days of Noach.
That is the intent of the word {Hebrew Ref} .310
If you do not explain it this way311
then the meaning of the term is not
related to the name [ {Hebrew Ref} ]
and you would have to call him Menachem.
Verse 32: Five hundred years old.
R. Yudan said: Why is it
that all the [previous] generations had children
at the age of one hundred years,
and this one, [Noach, had children]
at the age of five hundred?
G-d said: If they312 be wicked
they will be destroyed by the [flood] waters
which will cause grief to this righteous man.
If they be righteous,
then I would have to burden him
to build many arks.
[Therefore,] He restrained his source313
and he had no children
until he was five hundred years old
in order that Yefes, his oldest son,314 not be
of punishable age before the Flood315
as it is written: "For the youngster
will die when he is one hundred years old."316
[Meaning: the age at which he will be] liable
for punishment, in future time,
and so it was before the Torah was given.317
Sheim, Cham and Yafes.
Was not Yefes the oldest?318
But, first you must discuss Sheim who was righteous
and who was born circumcised,319
and from whom Abraham descended
( [as is explained] in Bereishis Rabbah.320)
Chapter 06 - Rashi
Verse 2: The sons of rulers.
[Meaning:] the sons of princes and rulers.
Another explanation of {Hebrew Ref} :
They are the angels who go as messengers of G-d;
they, too, intermingled with them.
Whenever {Hebrew Ref} appears in Scripture
it has the meaning of authority.
The following is indicative:
"You will be his master."321
"See that I have made you a master."322
That [they] were fair.323
R. Yudan said: It is spelled {Hebrew Ref} ,324
[meaning:] when they improved her appearance
beautifying her to enter the marriage canopy,
the head ruler would then enter
and have relations with her first.325
From whomever they chose.
Even a married woman,
even a man or an animal.326
Verse 3: My spirit will not continue to judge man.
[Meaning:] "My spirit will not be in anger and conflict
because of man."
Forever.
[Meaning:] for a long time.
"Behold, My spirit is contending within Me
whether to destroy or whether to show mercy.
This conflict will not be with Me
'forever,' i.e., for a long time."327
Since he is nothing but flesh.
This is the same as {Hebrew Ref} ,
that is to say, "because":328
"there is also this about him: that he is [only] flesh
and, nevertheless,
he does not humble himself before Me.
What if he were of fire
or of some hard substance?"329
Similarly: {Hebrew Ref} 330
[should be interpreted] as {Hebrew Ref} 331
Similarly: {Hebrew Ref} 332
[should be interpreted] as {Hebrew Ref} .333
So, too, {Hebrew Ref} is as {Hebrew Ref} .
His days shall be, etc.
I will delay my anger towards them up to 120 years.
If they will not repent
I will bring a flood upon them.
Should you ask:
From the birth of Yafes until the Flood
there were only one hundred years;334
[note] there is no "earlier" or "later" in the Torah335
The decree had already been decreed
twenty years before Noach had children.
So we find in Seder Olam.336
There are many Aggadaic expositions
regarding [the words,] {Hebrew Ref} ,
but, this is the smooth, plain, explanation.
Verse 4: Giants.
They were so called because they "fell" [ {Hebrew Ref} ]
and caused the downfall337 [ {Hebrew Ref} ] of the world.338
In Hebrew it means giants.
In those days.
I.e., in the days of Enosh and sons of Kayin.339
And also later.
Though they saw the destruction
of the generation of Enosh
when the ocean rose
and flooded a third of the world,
[yet,] the generation of the Flood was not humbled
to learn from them.340
When [they] came.
I.e., they [the mothers] gave birth to children
like them [the fathers].341
The mightiest ones.
[They were mighty in] their rebellion against G-d.342
Men of renown.
Those who had distinctive names:
Irad, Mechuyael, Mesushael,
who were so called on account of
their destruction
for they were wiped out343 and torn out.344
An alternate explanation:
"Men of devastation" -- who devastated the world.345
Verse 6: Ad-noy was comforted that He had made.
It was a comfort346 to Him
that He created him [man] on earth,
for had he been one of the heavenly beings
he would have caused them to rebel.347
And He grieved.
The man.
In His heart.
Of G-d.
[Meaning:] it entered the thought of G-d
to make him grieve.
This is according to the translation of Onkelos.348
An alternate explanation of {Hebrew Ref} :349
G-d's thought turned
from [applying] Divine Mercy
to [applying] Divine Justice.
He reconsidered what to do with man
that He made upon the earth.
Similarly wherever the term {Hebrew Ref} appears in Scripture
it means he reconsidered as to what to do.
[For example:] "No man that He should reconsider."350
"And concerning His servants, may He reconsider."351
"G-d reconsidered doing the terrible things."352
"I regret that I have made him King."353
All these refer to second thoughts.
And He grieved in His heart.
[Means:] He354 mourned the destruction of His
handiwork355
as [in the verse:] "The King mourned his son."356
I wrote this357 in response to heretics.
A gentile358 asked R. Yehoshua b. Korcho
and said to him: "Do you not agree
that G-d knows the future?"
He [the Rabbi] answered: "Yes."
He said to him: "But, it is written,
'And it grieved His [G-d's] Heart!' "359
He [the Rabbi] responded to him,
"Was a son ever born to you?"
"Yes," he said.
"How did you react?" he asked him.
He said, "I rejoiced and made everyone joyful."
So he asked him, "But, did you not realize
that he would eventually die?"
He [the gentile] responded, "At the time of joy
let there by joy,
at the time of mourning, mourning."
He [the Rabbi] said to him, "So it is with acts of G-d.
Though it is revealed to Him
that they will eventually sin
and be destroyed, [nevertheless,]
He did not refrain from creating them
for the sake of the righteous
that were destined to descend from them.360
Verse 7: Ad-noy said, I will obliterate mankind.
"He is of dirt. I will bring water upon him
and I will obliterate him.361
Therefore the term {Hebrew Ref} is used.
From man to beast.362
They, too, perverted their way.363
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