Parashat Bereishit
From Zissil
Warning: You are not logged in.
Your IP address will be recorded in this page's edit history.The edit can be undone.
Please check the comparison below to verify that this is what you want to do, and then save the changes below to finish undoing the edit.
Latest revision | Your text | ||
Line 2: | Line 2: | ||
==Creation== | ==Creation== | ||
− | In the beginning of Hashem creation<ref name="Rashi Berashis 1:1"/> of Heaven and Earth the world was astonishingly<ref name="Rashi Berashis 1:2">Rashi Berashis 1:2</ref> empty and desolate.<ref name="Rashi Berashis 1:2"/> Darkness was on the face of the water upon deep earth.<ref name="Rashi Berashis 1:2"/> The spirit of Hashem and His Throne of Glory<ref name="Rashi Berashis 1:2"/> hovered over the face of the water, suspended in the air,<ref name="Rashi Berashis 1:2"/> by the breath of His mouth and His word,<ref name="Rashi Berashis 1:2"/> just like a dove hovering over its nest.<ref name="Rashi Berashis 1:2"/ | + | In the beginning of Hashem creation<ref name="Rashi Berashis 1:1"/> of Heaven and Earth the world was astonishingly<ref name="Rashi Berashis 1:2">Rashi Berashis 1:2</ref> empty and desolate.<ref name="Rashi Berashis 1:2"/> Darkness was on the face of the water upon deep earth.<ref name="Rashi Berashis 1:2"/> The spirit of Hashem and His Throne of Glory<ref name="Rashi Berashis 1:2"/> hovered over the face of the water, suspended in the air,<ref name="Rashi Berashis 1:2"/> by the breath of His mouth and His word,<ref name="Rashi Berashis 1:2"/> just like a dove hovering over its nest.<ref name="Rashi Berashis 1:2"/> |
− | The world was created in merit of | + | The world was created in merit of the Torah,<ref name="Rashi Berashis 1:1"/> in merit of Nation of Yisroel<ref name="Rashi Berashis 1:1"/> and for the Truth.<ref name="Likutay Halachos, Hilchos Geniva 5">Likutay Halachos, Hilchos Geniva 5</ref> Originally Hashem intended to create the World with the attribute of Justice since the highest levels of nullification to Hashem are attainable through harsh judgments, which would allow people to reach the ultimate goodness of great comprehension of Hashem. However He saw it could not last as most people would fail to achieve this nullification.<ref name="Likutay Halachos, Hilchos Tefillas Arvis 4:7">ikutay Halachos, Hilchos Tefillas Arvis 4:7</ref> Instead he proceeded to create it with the attribute of Mercy and joined it with the attribute of Justice.<ref name="Rashi Berashis 1:1"/> |
− | Instead of starting the Torah by the instruction of Kidush Hachodesh,<ref name="Chumash Shemos 12:2">Chumash Shemos 12:2</ref> the first publicly given commandment, the Torah starts from Creation to reveal the power of Hashem and that all belongs to Him and therefore the Jews had right to capture the Land of Canaan at His command.<ref name="Rashi Berashis 1:1">Rashi Berashis 1:1 | + | Instead of starting the Torah by the instruction of Kidush Hachodesh,<ref name="Chumash Shemos 12:2">Chumash Shemos 12:2</ref> the first publicly given commandment, the Torah starts from Creation to reveal the power of Hashem and that all belongs to Him and therefore the Jews had right to capture the Land of Canaan at His command.<ref name="Rashi Berashis 1:1">Rashi Berashis 1:1</ref> |
===First Day=== | ===First Day=== | ||
− | Hashem creates the sky, land and light. He said there should be light and there was light. Hashem saw the light that it was good and should not be mixed together with the darkness.<ref name="Rashi Berashis 1:4">Rashi Berashis | + | Hashem creates the sky, land and light. He said there should be light and there was light. Hashem saw the light that it was good and should not be mixed together with the darkness.<ref name="Rashi Berashis 1:4">Rashi Berashis 1:4</ref> He then separates the light and darkness, giving boundaries to each,<ref name="Rashi Berashis 1:4"/> calling the light day and the darkness night. Hashem also saw that it was not befitting for the wicked to access the original light was not so He separated it for the righteous to use in the future.<ref name="Rashi Berashis 1:4"/> It was evening and then morning and the first day was over. During the first day only Hashem existed in the world, for the angels were not created until the second day.<ref name="Rashi Berashis 1:5">Rashi Berashis 1:5</ref> |
The sun and moon were also created on the first day, but only suspended in the sky on the 4th day.<ref name="Rashi Berashis 1:14"/> Likewise all the creations of heaven and earth were created on the first day, but were only fixed in their proper places later on.<ref name="Rashi Berashis 1:14"/> | The sun and moon were also created on the first day, but only suspended in the sky on the 4th day.<ref name="Rashi Berashis 1:14"/> Likewise all the creations of heaven and earth were created on the first day, but were only fixed in their proper places later on.<ref name="Rashi Berashis 1:14"/> | ||
Line 35: | Line 35: | ||
It was so, the earth gave forth vegetation, seed yielding herbs according to its species, and trees producing fruit with seeds according to its species, and Hashem saw that it was good. Although the herbs did not receive a direct command to produce according to their set species, they heard the trees being commanded to do so and take an example for themselves.<ref name="Rashi Berashis 1:12">Rashi Berashis 1:12</ref> It was evening and then morning, a third day. | It was so, the earth gave forth vegetation, seed yielding herbs according to its species, and trees producing fruit with seeds according to its species, and Hashem saw that it was good. Although the herbs did not receive a direct command to produce according to their set species, they heard the trees being commanded to do so and take an example for themselves.<ref name="Rashi Berashis 1:12">Rashi Berashis 1:12</ref> It was evening and then morning, a third day. | ||
− | Hashem had commanded that the taste of each tree should be like its fruit. However the earth did not do so and only produced taste in the actual fruits. Therefore when when Adam was cursed for his sin, the earth was also reimbursed for its sin and cursed.<ref name="Rashi Berashis 1:11"/ | + | Hashem had commanded that the taste of each tree should be like its fruit. However the earth did not do so and only produced taste in the actual fruits. Therefore when when Adam was cursed for his sin, the earth was also reimbursed for its sin and cursed.<ref name="Rashi Berashis 1:11"/> |
Hashem then creates the potential for grasses and fruit trees, although they did not sprout until the sixth day. | Hashem then creates the potential for grasses and fruit trees, although they did not sprout until the sixth day. | ||
Line 42: | Line 42: | ||
===Fourth Day=== | ===Fourth Day=== | ||
− | Hashem said there should be lights in the firmament of the heavens. Although the sun and moon were created on the first day, it was only on the 4th day that they were suspended in the sky.<ref name="Rashi Berashis 1:14">Rashi Berashis 1:14</ref> They will separate between the day and between the night. They were server as signs for when the sun or moon are eclipsed, it is an unfavorable omen for the world.<ref name="Rashi Berashis 1:14"/> They are to be use to appoint seasons, since the months and holidays are set based on the rebirth of the new moon.<ref name="Rashi Berashis 1:14"/> They set the timeframe of the days, since the sun servers for half a day and the moon for the other half, completing a full day cycle.<ref name="Rashi Berashis 1:14"/> They also set the year cycle, which lasts 356 days during which they complete their revolution through the twelve constellations, which serve them. In addition,<ref name="Rashi Berashis 1:15">Rashi Berashis 1:15</ref> they will serve as lights in the firmament of the heavens to shine light upon the earth. It was so. | + | Hashem said there should be lights in the firmament of the heavens. Although the sun and moon were created on the first day, it was only on the 4th day that they were suspended in the sky.<ref name="Rashi Berashis 1:14">Rashi Berashis 1:14</ref> They will separate between the day and between the night. They were server as signs for when the sun or moon are eclipsed, it is an unfavorable omen for the world.<ref name="Rashi Berashis 1:14"/> They are to be use to appoint seasons, since the months and holidays are set based on the rebirth of the new moon.<ref name="Rashi Berashis 1:14"/> They set the timeframe of the days, since the sun servers for half a day and the moon for the other half, completing a full day cycle.<ref name="Rashi Berashis 1:14"/> They also set the year cycle, which lasts 356 days during which they complete their revolution through the twelve constellations, which serve them. In addition,<ref name="Rashi Berashis 1:15">Rashi Berashis 1:15</ref> they will serve as lights in the firmament of the heavens to shine light upon the earth. It was so. |
Hashem made the two great lights, the sun and the moon. Originally both were the same size<ref name="Rashi Berashis 1:16">Rashi Berashis 1:16</ref> but when the moon complained that the sun had equal power and it is impossible for two kings to use the same crown, it was punished and made smaller.<ref name="Rashi Berashis 1:16"/> Following this sun - the great light ruled during the day, while the moon - the lesser light ruled at night. Because Hashem diminished the moon, He created for it hosts of stars, to appease it.<ref name="Rashi Berashis 1:16"/> Hashem placed them in the firmament of the heavens to shine light upon the earth, to rule over the day and night and to separate between the light and darkness. Hashem saw that it was good. It was evening and then morning, a fourth day. | Hashem made the two great lights, the sun and the moon. Originally both were the same size<ref name="Rashi Berashis 1:16">Rashi Berashis 1:16</ref> but when the moon complained that the sun had equal power and it is impossible for two kings to use the same crown, it was punished and made smaller.<ref name="Rashi Berashis 1:16"/> Following this sun - the great light ruled during the day, while the moon - the lesser light ruled at night. Because Hashem diminished the moon, He created for it hosts of stars, to appease it.<ref name="Rashi Berashis 1:16"/> Hashem placed them in the firmament of the heavens to shine light upon the earth, to rule over the day and night and to separate between the light and darkness. Hashem saw that it was good. It was evening and then morning, a fourth day. | ||
Line 49: | Line 49: | ||
===Fifth Day=== | ===Fifth Day=== | ||
− | Hashem said the waters should swarm a swarming of living creatures, containing life in them.<ref name="Rashi Berashis 1:20">Rashi Berashis 1:20</ref> This included all living things that are not much higher than the earth.<ref name="Rashi Berashis 1:20"/> It included winged creatures such as flies, insects such as ants, beetles, and worms and larger creatures such as weasels, mice and lizards.<ref name="Rashi Berashis 1:20"/> It also included all the fish.<ref name="Rashi Berashis 1:20"/> Additionally let birds fly over the earth, across the firmament of the heavens. | + | Hashem said the waters should swarm a swarming of living creatures, containing life in them.<ref name="Rashi Berashis 1:20">Rashi Berashis 1:20</ref> This included all living things that are not much higher than the earth.<ref name="Rashi Berashis 1:20"/> It included winged creatures such as flies, insects such as ants, beetles, and worms and larger creatures such as weasels, mice and lizards.<ref name="Rashi Berashis 1:20"/> It also included all the fish.<ref name="Rashi Berashis 1:20"/> Additionally let birds fly over the earth, across the firmament of the heavens. |
Hashem created the great sea reptiles, which included the great fish in the sea, the Leviyatan and its mate. Both male and female were created but Hashem killed the female, and salted her away for the righteous in the future, because if they would have children, the world could not exist because of them.<ref name="Rashi Berashis 1:21"/> | Hashem created the great sea reptiles, which included the great fish in the sea, the Leviyatan and its mate. Both male and female were created but Hashem killed the female, and salted her away for the righteous in the future, because if they would have children, the world could not exist because of them.<ref name="Rashi Berashis 1:21"/> | ||
Also every living creature containing life in them<ref name="Rashi Berashis 1:21">Rashi Berashis 1:21</ref> that crawls, with which the waters swarmed, according to their species. As well as every winged bird, according to its species. Hashem saw that it was good. | Also every living creature containing life in them<ref name="Rashi Berashis 1:21">Rashi Berashis 1:21</ref> that crawls, with which the waters swarmed, according to their species. As well as every winged bird, according to its species. Hashem saw that it was good. | ||
− | |||
− | |||
===Sixth Day=== | ===Sixth Day=== | ||
− | Hashem | + | Hashem creates the land animals, Adam, Chava and Gan Eden. |
− | + | ||
− | + | ||
− | + | ||
− | + | ||
====Creation of Adam==== | ====Creation of Adam==== | ||
− | Hashem | + | Hashem creates Adam from the earth forming him with a G-dly image and then blowing a soul into him. Hashem blesses Adam to procreate and gives him dominance over the animals. He then permits the animals to eat vegetation but does not permit the eating of flesh. After Adam prays for rain, the vegetation begins to grow. |
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
====Creation of Gan Eden==== | ====Creation of Gan Eden==== | ||
Line 84: | Line 68: | ||
===Shabbos=== | ===Shabbos=== | ||
− | Hashem finishes creation | + | Hashem finishes creation right before Shabbos and then takes a rest and blesses it making it holy. |
− | + | ||
− | + | ||
− | + | ||
− | + | ||
− | + | ||
==Sin of Adam== | ==Sin of Adam== | ||
===Seduction of Snake=== | ===Seduction of Snake=== | ||
The snake seduces Chava into eating from the Tree of Knowledge claiming it will give her G-dly powers. After touching the tree and remaining unharmed Chava eats from it and then feeds some to her husband. Upon eating the forbidden fruit they gain knowledge and realize they are undressed. Out of embarrassment they create garments and then hide from Hashem among the trees of the garden. Hashem calls out to Adam who then admits he was hiding since he was undressed. Hashem asks Adam if he ate from the Tree of Knowledge. Adam confesses that he did but blames it on Chava who in-turn blames it on the snake. | The snake seduces Chava into eating from the Tree of Knowledge claiming it will give her G-dly powers. After touching the tree and remaining unharmed Chava eats from it and then feeds some to her husband. Upon eating the forbidden fruit they gain knowledge and realize they are undressed. Out of embarrassment they create garments and then hide from Hashem among the trees of the garden. Hashem calls out to Adam who then admits he was hiding since he was undressed. Hashem asks Adam if he ate from the Tree of Knowledge. Adam confesses that he did but blames it on Chava who in-turn blames it on the snake. | ||
− | |||
− | |||
===Punishments=== | ===Punishments=== | ||
Line 144: | Line 121: | ||
===Decree of the Flood=== | ===Decree of the Flood=== | ||
− | + | Hashem decides to destroy the now corrupted world, giving a 120 year extension to the decree. This decree took place before the birth of Yefes.<ref name="Rashi Berashis 18:3">Rashi Berashis 18:3</ref> Noach finds favor in Hashem's eyes. | |
==References== | ==References== |