Bereishis - 2nd Portion

Join me as we learn together for bracious the second Torah reading verse 4 chapter 2. This that we're about to say is an account of the chronicle of how everything in the heaven and earth began to function on the time when God made the heaven and earth tells us this that we mentioned before in the six days of creation. This is what he's about to explain what this is. So what is the word? Rashi is coming to explain to me what this word means. Especially that he then says when he created them and then he made them here is coming to teach us that all of them were created on the first day. that all them were created on the first day and then he just put them in his proper place as we mentioned earlier. Another explanation according to the way the medish explains it that God created the word with the letter hey he created the heaven and earth as it says in Isaiah with the letters hem created the world with the two letters of hem's name created the two world two worlds the world of the present the physical and the world to So over here the is teaching us over here with the word that this physical world was created with a hey this is alluding to the fact that the evil will go down to sea in abyss and be destroyed like this letter hey which is closed on all sides. but is open on the bottom. Has to see the abyss like this letter which is open on all sides which is open on the bottom to go down in that way. Another way of learning what this meaning of the creation of the world was made with the letter he it's alluding to the fact just like the is open on the bottom so to the world is open on the bottom it is open for those that want to do return and do for the penitence to return and the letter and the world to come was made with tell that the righteous that is in that time are very few just like just like the yud which is the smallest of all the letters so too the amount of righteous people that will be in the world to come or will make it to the world to come will be few verse five and on now going back to the sixth day of creation on the sixth day there were no trees of the field yet on the earth before they were on the earth. nor was there any grass before the field has even sprouted cuz God has not yet brought brought rain upon the earth on the earth and there were no humans to work with the ground verse rash first rashi over here is going to explain to me what the word term means Anytime I find the word that is used in a verse, it means to tell me it has not yet happened. The does not mean before like before something happened. It is not a verb to say it did rain like usually people say or the proper way of saying like he prefaced using this terminology as a verb and Rashi proves this because later on in the verse what does it say and this that we see in the verse itself where it later on tells us proves that you cannot expl explain it to mean before, but it means it's about to happen. And even more so, we can prove it from another place in the Torah, which is in the book of Exodus where Moshe tells Pharaoh uh that you and your slaves will know because you will be fearful because of God. What does it mean there? They were not yet fearful. It doesn't mean before they were fearful that they will eventually be fearful of God seeing what happens in the events that occur to the people in Egypt. So too you explain over here where it uses the terminology. It still did not yet happen in the ground in the earth but it will happen. And therefore, what is the verse telling me that when the world was created was completed on the sixth day of creation before humans were created and all the grass of the field before they even sprouted, meaning they still did not sprout. And therefore, Rashi continues and says, "And what about you're going to ask me, but it said on the third day of creation, the earth gave forth to grass." Still in all it gave forth the grass, but the grass did not come out of the ground yet. Pes was right at the opening of the ground. was that means the grass made it to the earth but it didn't come through the ground yet until the sixth day of creation. You want to know why the grass didn't come out and why he was still under the ground. So therefore the continues to tell us because there was no rain yet. Now the continues to tell me why was there no rain yet? Because there was no human to work with the ground. But nobody that will appreciate the rain that would come. And in the importance of the rain when Adam came along and he understood that rain is needed for the world heal that's when Adam ded and prayed for rain and rain came down on the earth and then all the crop began to grow. all the trees and the grass and everything began to grow. So what Rashi is telling us how we learned this verse is a stage is that explaining why there was no grass yet, why there was no rain yet and how it came about. If you notice over here the word is elohim using the terminology of is the essence of God's name. Elohim is an expression that he is the judge and the ruler on everything and so too is its explanation. When you ever find God's name that Rashi is telling you now a rule for the rest of the Torah when you're going to find God's name in any time simple interpretation Hashem meaning the essence of God and that he is the ruler and controller of everything. Verse six, the Torah now tells us God made a mist rise up from the earth and it watered the entire surface of the ground. Rashi verse 6 even though we mentioned before that there was no rain. However, being that for the creation of the human, there needed to be some type of myths. For the creation of the human, God made that there should be water on the ground, not through rain, but in another way, the underground gave mist and therefore gave then water into the clouds which were created from the underground to pour and to make wet the earth with water. And from that the human was created like a person who mixes the cement that he pours water in it only afterwards he needs the dough. So too when God created the human first he poured water into the earth and only afterwards did he create the human being as we're going to see in the next verse. Verse seven, and God formed the human as offer out of earth from the ground by kneading as we mentioned in the previous rashi and he blew into his nostrils a soul of life and the man and the human became a living being. Verse seven. If you look at the word vayer in this case, it has two yuds, not one as you would generally write the word telling us that there were two creations. He created a form for this world and one for the world to come when there's a resurrection of the dead. But when it comes to the animal which is not going to be standing in judgment therefore does not say by its creation with two the next rashi earth from the ground. God gathered earth from all the places on the ground from the four corners of the earth that in any place that a person may die would be able to accept the person there to be buried it'll be from that earth another explanation is why is it telling us the mean from the earth what's the that God took from the earth from the place that God tells us eventually that later on that you're going to have to make an altar out of earth. That same earth was used to create Adam. God said, "Let this earth, let him merit that the earth that he's created with should be as an atonement for his sins and thereby the world would be able to continue to exist." The unique thing we find by the human being that God blows into his n his nostrils a life After God formed the human being, then he gave him a soul. He made him. God formed the human being that it should be a fusion and a mixture of the one below and the one above the body, the physical, the materialism from the one down here and from the earth. the soul, the spiritual and the individual from the ones above. And the human being had to be made of this fusion of this mixture because and all the six days of creation we see that it was all a mixture combination of the top, the below and above. So being that on the first day of creation, heaven and earth was created. The concept of the fusion of heaven and earth. And the same as well happened on the second day of creation. There was a sky and so to that state for above. And on the third day of creation, you had the dry land was for the for the below. On the fourth day of creation, he created the lights, the luminaries for the ones above. And then on the fifth day of creation, he created the creatures and the sea creatures for the things below. Therefore, when it came on the sixth day of creation, he had to create something and the one above and something below. For if not if one was if the human was only to be created from either something only of above or either something only of below you then there will be one that was more than the other when it comes to the creation of the world and there to be able to keep it even that there should be both for uh the above and the below the human was made from both Rashi continues what is the Torah stressing the very fact that The human was made a living soul. Even though that by the animal and by the by the beast and beast they were also called a living soul. But this one of the human was more alive has more energy than all of them. Why? Because the human was given the ability to think and to speak. which does does not exist in any of the other creations that God made. Continuing with the human being verse eight and God planted a garden to serve for the human beings habitats on the eastern part of the he put there the man the human that he formed. Verse eight means on the eastern part of the not he planted the garden continues if you may ask why does the Torah have again repeat the fact that God formed a human being already said that he created a human being I saw in the in the text of the son of from the 32 uh ways of now the Torah is taught. We know about has 12 I'm sorry 13 different ways that the Torah is taught and over here it tells us about has 32 ways how the Torah is taugh and these are one of his rules. This is one of the rules that he mentions. Anytime you have a general rule without any details and then the verse afterwards starts to tell us a detail about it this is the detail of the first thing. So for example in our case God created the human being that's the general concept the Torah is quiet doesn't go on to explain of how he was created and so on but then continues and then it continues with perish and explains and God formed the human being from the earth and he made him a garden in the he placed and then put him to sleep. So you're looking at the order of creation of the details. Hashem, the one that listens to this suffer will think mistakenly that this is another story. But really the truth is this is just a detail of what he said how God created the human being and what he did with them. He continues to say later on. So too when it came to the wild animals as well. of Torah repeats itself again and he formed from the earth beast of the field in order to explain what happens later on that he brings them to the human to give them the name and to teach us the so too about the birds andak that were born that were created from the mud from the mixture of water and earth as Well, Verse N. And God caused the ground then to sprout at every tree that was beautiful and pleasing in appearance. And good to be eaten. And the tree of life was in this garden as well. The and the tree of knowledge of good and evil. Verse Nash. What does this mean over here? It does not telling about the wood that came out. He's talking about the different appetizers and the different beautiful trees that were there for good to eat is what came out and was what sprouted. Where did this happen? in the garden. Meaning amongst all the other woods and trees that everything that was in this perimeter of the garden, the the tree of life was standing in the middle of the garden. As we continue verse 10 and there was a river that was coming out of the and this was what water deged and from there the water dispersed into subterranean channels and it was divided into four different heads. Verse 11. What were these four different heads? The name of the first river was called Pon who is called it is the one that traverses the entire area of the where gold is found. So Rashi tells us what does this mean? This river refers to the Nile River, the river of Egypt. And why was it then called? Because this water would then come up and water the entire area of Egypt. Therefore, it's called in meaning of many in the terminology that it's a lot like we find in other verses of like where it says there were a lot of his um chariots that he should have many chariots and he uses the terminology from the terminology of another example because since it would have so much water so that because of it these fields would be able to grow much flax because it says by the people of Mitim as it says in Isaiah that they would be able to that the um because of the prophecy of the punishment to Egypt that happened was that the Nile River dried up and they did not have their flax that they used to plant there. Verse 12. And the gold of that land is good. Over there was the crystal and the onx stone. Verse 13. And the name of the second river was called was the one that encircles the whole area that would later be called Kush. So Rashi tells us in verse 13, it was called because it flows with a roar and it was very very loud. Like we use the terminology that when one gores another animal that when it gores it makes a big noise and it roars. Verse 14, the name of the third river was called which is the Tigris River which flows to the east of the area which would later be called Assyria. And the fourth river is Fro who Fro is the Euphrates. Rashi. Why was it called? The word was because the water was because its water was pungent which is andal light. So the word is made up of two words and so both weight and for the body to absorb that's when we talk about it being light. The Euphrates. It was called pro because as Rashi continues because its water continue to increase abundantly and the very healing for the individual which this is has healing qualities. This refers to the Euphrates river. One would ask well how did they get the names of Assyria and Kush? So Rashi tells us here they still would not call those names because of the verse just uses it. because it's going to be called and Asher. What does it mean? To the east of Assyria. Who us? Why does he mention this is for us? Because since this was the most important of all of them because being mentioned in its connection with the land of Israel. Therefore, he says that for us and he says who this is that Euphrates river as it's part of the territories of how one would be able to decide where the land of Israel is. The Torah now continues on in verse 15 and God took the began and he put him in the garden of Eden to cultivate it and to guard it. As we know, we learn from here the mitzvah as well that the human being was put in this world to serve God with the 248 positive commandments and to protect it to cultivate it which is with the 365 negative commandments and God commanded the human being saying from every tree of the garden however from the I'm sorry we missed Rashi 15 what does it mean that he took he took him with good words appeasing words and he with pleasant words and persuaded him to go into the garden of Eden God commanded the human labor saying from all the trees of the garden you're allowed to eat however from the tree of knowledge which is of good and bad good and evil you should not eat from it because from the day you will eat from it you will die and God says it is not good for the human to be alone I will make for him a compatible helper for him verse 18 it is not befitting. One should not say that one man should be alone. They shouldn't say there's two gods in the person because if there would only be the human being alone, then there's the human being alone. And God forbid somebody can say that God is alone. There's God is the one alone above. He doesn't have a partner or in like him. And this one down here below doesn't have a partner. Therefore, God says we're going to make him an Azerd over here in these words as Rashi explains a profound message. If the person is meritorious and he's worthy, then the woman that God creates for him becomes a helper and they live in peace. But if he's not worthy becomes opposition, this woman becomes opposing him and is constantly in fight. Verse 19. And God formed out of the ground all the animal, all the wild beasts and all the birds of the heaven. And he brought them to the human to see what he will call them. And whatever the woman would call these animals or birds, each living thing remained their name permanently. Verse 19, this that we mentioned before. If you recall, Rashi explained the forming and the creation and the making that it's not a additional animals and birds. It's the same animal and birds that we made before. It is only repeating it because now he's telling us about how they were named and that God like we mentioned before that God already made is the beast of the land here is coming to explain that the birds were created from this mixture from the mud of the from the puddles of mud from the water and earth mixed together because he said before that they were created from water over Here he says that they were created from earth and even more so the is coming to add more details. He's coming to teach us at the time they were created right away that day. He brought them to the human being to give him the name. And therefore while he's adding the details to the story he repeats the fact that God created them. Therefore he repeats the is saying and God created these animals. agotic interpretations and of the sages. It tells us this creation that we talk about here. It's a word of uh conquering ruling for example when you will conquer and when you will oversee take siege on a city. What does this mean? that God made that all the creations of the animals will be subdued to the human everything that the human who gives it its name will be its name for eternity. If you look at this, in order to understand this verse or say, you have to switch it around and explain it as follows. All living life that the human being will give it its name that will be its name for eternity. With this we have completed the Torah reading for the second Torah reading of Berius.