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 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל-מְלַאכְתּוֹ אֲשֶׁר עָשָׂה
Vayechal Elokim bayom hashvi'i melachto asher asah vayishbot bayom hashvi'i mikol-melachto asher asah.
2:2 And on the seventh day, G-d finished all His work which He made. He rested on the seventh day from all His work which He made.

The world was established in its beauty and perfection, but an essential ingredient was lacking - Shabbat, rest! Only when Shabbat came to the world, did rest come to the world. It was the Rest which Hashem created on the seventh day! (Bereishit Rabbah)

Each day, when G-d commanded that something be created, the creative process would continue. Thus, for example, when G-d said, "Let there be a firmament," it came into being; until Friday evening, it continued to increase and spread out. (Bereishit Rabbah) It is for this reason that one of G-d's Names is Shakkai, coming from the word Dai, meaning "enough." If G-d had not said, "Enough," to the universe, commanding that the firmament stop, it would still be expanding. The same is true of the earth, since it did not know its destined size.

It therefore appears that the world continued to work all through the week. Although translated as "He rested on the seventh day," it can also be translated, "It rested on the seventh day," where "it" refers to the universe. This indicates that the universe itself had rest and repose on the Shabbat.

In Hebrew this verse is וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי where the subject is implied, but not actually designated.  The verse does not say, "G-d rested on the seventh day," in the same manner as it says, "and G-d finished," or "G-d blessed." The subject of this phrase is creation as a whole, which rested on the Shabbat. (Ibid.)


"And G-d blessed the seventh day..." (2:3)

Shabbat was blessed above all the other days of the week in various ways:

1. In the Wilderness, the Benei Yisrael received a double portion of mann on every Erev Shabbat, providing food for Shabbat. The blessing of extra mann is but one example of the Divine guarantee that whatever a person spends in honor of the Shabbat is refunded to him by Hashem. (Shabbat 1:1 [2a])
2. Not only is a person recompensed for any financial loss he might seem to incur for the sake of Shabbat observance, but, in fact, one who honors this day is rewarded also with a good life and with wealth. (Bereishit Rabbah)
3. Hashem also blessed the Shabbat with tasty food.
4. Another blessing of Shabbat is that the wicked in Gehinnom are granted respite from their punishment and torture every seventh day. 
5. The primeval Light created by G-d was so intense that it shone from one end of the universe to the other, but because of the wicked, G-d stored it away for the righteous in the Olam Haba. This Light, however, was not put away immediately. Chazal taught that this light functioned for thirty-six hours, consisting of twelve hours on the sixth day, and twenty-four hours on the first Shabbat. As soon as Adam sinned, G-d wished to remove this remarkable Light, but He put aside doing so because of the merit of the Shabbat. This is the Extra Soul (Neshamah Yeterah) that every Jew has on this holy day, one more spiritual and holy than that of the weekdays. Because of this extra soul, we say each Shabbat in the morning service, the prayer Nishmat: "The soul of all life shall bless Your Name." (Levush 281)

Before the Beginning, There Was Nothing But Light, Infinite Light - Ohr Ain Sof

“When the King first desired a world, He engraved its forms in the pure Supernal Light.” (Zohar 1:15a)

The hollow engraved in the Supernal Light was the vacated space, in which all creation subsequently occurred.

This Constriction (tzimtzum) or hollowing of the Divine Essence did not occur in physical spakce, but rather, in conceptual space. It is "hollow" insofar as it contains the possibility for information, but not actual information. As such, it is the "Tohu and Bohu" (chaos and void) mentioned in the account of Creation, where the Scripture states, "the earth was chaos and void" (Bereishit 1:2). Chaos is a state where information can exist, but where it does not exist.

The hollow was made through 32 paths, since letters and digits are the basic bits of information. While random letters and numbers do not actually convey information, as long as they exist, it is also possible for information to exist. The Vacated Space is therefore the state where it is possible for information to exist, but where this possibility has not yet been realized.

These letters were subsequently combined into words, forming the Ten Utterances/Sayings of Creation. Each of these sayings brought information into the Vacated Space, through which creation could take place there.

The order was therefore first "engraving," and then "creation." The Sefer Yetzirah therefore states that the Creator "engraved...and created His universe." (Sefer Yetzirah; Bahir 2; Ramban on Bereishit 1:2)

Physical creation, as reported in the Torah, is not the beginning of the story, but the end of a process that began much earlier and which was totally spiritual at first. It is the essence of what true Kabbalah discusses at length. Kabbalah describes Creation as existing inside a Challal (hollow), a ball like structure in the "center" of the Infinite Light of Ain Sof, surrounded by Ohr Ain Sof on all sides.  The creation of the Challal was the first stage in making physical creation possible since it held back the powerful Ohr Ain Sof, which is far too spiritual to allow anything physical to exist. The next stage allowed a stream of Ohr Ain Sof, Kav Ain Sof, to enter the Challal in Divinely measured amounts, creating levels of existence on its way in. By moving towards the center of the Challal the Kav Ain Sof, in effect, was moving away from its Source, the Ohr Ain Sof beyond the Challal, allowing Creation to become increasingly more physical. Ohr Ain Sof resulted first in the Challal, then in the Kav Ain Sof, and eventually in the countless sefirot and partzufim, all just to make a world in which man could exist, exercise free will, and earn his portion in the Olam Haba (World to Come). (Rabbi Pinchas Winston, The Physics of Kabbalah, p. 3, note #10 quoting from Otzrot Chaim, p.5; and p. 17 of The Physics of Kabbalah)

In the beginning, a simple divine light filled the entirety of existence.  When there arose in His simple will the desire to create the worlds, He contracted His light, withdrawing it to the sides and leaving a void and an empty space in its center, to allow for the existence of the worlds. (However, this was not an absolute void, for there remained a residue of the divine light within the void.) He then drew a single line of His infinite light into the void to illuminate the worlds. In the teachings of Kabbalah, the act of creation is described as an act of tzimtzum—an act of contraction, concealment and withdrawal. In the beginning, the “light” of G‑d (i.e., the manifest expression of His omnipresence and omnipotence) filled the entirety of existence. A world such as ours—finite, self-defined and independent, with the capacity to turn away from and even deny its Creator—could not exist, for it would have been utterly nullified within the divine light. In order to allow for the existence of the world, G‑d “contracted” His light, creating a “void” and “empty space” within which His infinite being and power is not manifest. Into this void G‑d then allowed a single “line” (kav) of light to penetrate, through which flows a divine energy that is meted out to every level of reality in accordance with its capacity to receive it. (Chabad, Tzimtzum) 

There is a time at sunset when it is neither day or night. This twilight period of the sixth day therefore pertained neither to the six days of creation, nor to the ensuing Shabbat. Chazal teach that the following ten things were created during this twilight period preceding the Shabbat (Avot 5:4)

1. The "mouth of the earth" which swallowed Korach and his followers. (Bamidbar 16:32)
2. The "mouth" of Miriam's well. This followed the Benei Yisrael throughout their wanderings in the desert.
3. The mouth of Balaam's donkey, which was destined to speak to him at the appointed time. (Ibid. 22:28)
4. The rainbow which was seen by Noach. (Bereishit 9:13)
5. The grave of Moshe. (Devarim 34:6)
6. The Shamir. This is a worm the size of a barleycorn, which has the power to split the largest mountains. King Shlomo made use of it to cut the stones of the Holy Temple.
7. The writing [of the Ten Commandments] on the two Tablets. This writing was miraculous, since it could be read from all four sides.
8. The Tablets themselves. These were two blocks made from the substance of the sun. Their length and breadth was six handbreadths (approx. 20 inches), while their thickness was three handbreadths (approx. ten inches).
9. The staff of Moshe
10. The ram that Avraham sacrificed in place of Yitzchak.

Before creating Adam, Hashem said, "Let us make man!" (Bereishit 1:26) Just as a human head of state confers with his cabinet before passing a law, so does Hashem take action only after having taken counsel with his Ministering Angels. When Hashem said, "Let us make man!" He was addressing the Angels to solicit their opinion in the matter.

The angels split up into different factions. Some of them were in favor of the creation of man while others were opposed.

Kindness affirmed, "Let him be created for he will practice kindness."  Truth protested, "He should not be created at all, for he will be full of falsehood."

Righteousness maintained, "He should be created, for he will practice righteousness." Peace opposed, "Do not create him, since he will be full of strife!" (Bereishit Rabbah)

The Torah protested, "Master of the Universe! Why do You want to create this man? His lifespan is short; it is full of tribulations. He will certainly sin, and unless You are forbearing, it will be far better for him never to have been created at all!"

Hashem prevailed over the objections of all the angels and of the Torah and voted in favor of the creation of man. His final word was, "I am kind and long-suffering and am ready to create man despite his faults!"

Hashem described man in terms different from all previous creatures. He said, "The human being will be made in Our image after Our likeness. He will possess the intellect necessary to comprehend Creation and serve the Master of the Universe like one of the angels. His mind will distinguish him as a human being.

Man is the most significant product of creation, and it was for his sake that the universe was made. Because he is the most precious and important, man was created at the end of the last day. G-d said, "I want each of you to give him a portion of what you have. This will give Me pleasure, since man will serve Me faithfully. I will then give him My portion, which is the greatest of all, and that is his divine soul."

When a person truly repents, all the angels, stars and planets therefore ask G-d to have mercy on him. They all have a portion in man, and they love him when he is good. Only the shedim (demons) have no portion in man, so they hate and harm him.

1:27 "G-d created man in His form. In the form of G-d He created him, male and female He created them."

Man's creation demonstrates G-d's infinite wisdom (Sefer Mitzvot Gadol, Positive Commandment #2):

• G-d made him two eyes with which to see the world 
• Over them are eyelids that can be closed when he must avoid looking at something improper, such as another man's wife. The yetzer hara tempts him to sin, and the only remedy is to close his eyes. The eyelids also allow a person to sleep and rest so that he will have health and strength to keep the Torah.
• G-d also gave man two ears to hear
• and two nostrils with which he can breathe and enjoy the various fragrances in the world. 
• a mouth with with to eat, drink and speak words of Torah.
• G-d also made man thirty-two teeth with which to chew his food, grinding it so that it should be digested and not cause him harm.
• He made him a tongue to move the food through his mouth, as well as to enunciate his speech. Without a tongue, it is impossible to speak.
• He made him a gullet with which to swallow food
• a windpipe, through which he breathes air into his lungs. 
• The windpipe also contains the larynx, which produces man's voice.
• He made man a heart, which is the king over all the organs, and which is the seat of the animate soul. 
• He made him a stomach, which digests his food and prepares it so that it can be used by the body. 
• He made him a liver and gall bladder to aid his digestion. 
• He made him intestines to reject the unusable portions of his food after they have been fully digested.
• He made him two kidneys, one on the right, the other on the left, to purify his blood. It is also taught that the kidneys "give advice." (Berachot, Chapter 9) The right kidney gives good advice, while the left one gives bad advice.
• He also made him the spleen, which produces black bile. The spleen also causes a person to be happy, and makes him laugh. (Ibid.)
• He made man the bones of the spine, as well as all the bones that are doubled, and arranged them in a perfect structure.
• He then covered them with flesh to protect them. 
• He made him blood vessels to bring blood to all parts of the body.
• G-d made man muscles to hold together his bones and limbs.
• He made him joints in his spine, as well as in his fingers, toes, arms, legs, elbows, knees, ankles, soles and neck. Man can therefore bow and stretch himself, or move on his feet as he desires.
• G-d gave man skin to cover his flesh and bones, protecting his body with a beautiful covering.
• He gave him a skull, which is the king of the limbs. 
• Inside it is the brain, which is the seat of the intellect. He provided a fluid around the brain to protect it and shield it from adverse substances in the blood.
• He placed hair on his head to protect it from cold, since the skull is not covered with flesh. 
• He also gave the male a beard to provide him with a majestic appearance, and to distinguish between man and woman.
• He made man hands with which to work. With these hands he can hold a book and study Torah, and can also earn his livelihood. 
• He made him feet, the pillars of the body, with which he can walk wherever he pleases.
• He also made man a navel, through which he receives nourishment when he is in the womb.  As long as he is in the womb, the embryo is nourished by what his mother eats and drinks. He does not pass anything from his body, since this would poison his mother. When he is born, that which has been closed is opened, and that which has been opened is closed. If not for this, he could not survive for even a moment. While a person is in the womb, a lamp shines over his head, and he sees from one end of the universe to the other. As long as he lives, he will never have better times than these. He is taught all the Torah and bound with an oath, "Be righteous, do not be wicked. Even if all the world tells you that you are righteous, consider yourself wicked." With this thought, one will always be concerned and repent. Bit if a person considers himself perfect, he can become so immersed in sin that it will be virtually impossible for him to change his ways.
• G-d gave man five fingers on each hand. The first is called the godel (thumb); the second is the etzba; the third is the ammah; the fourth is the kemitzah; and the fifth, the little finger, is called zeret (pinky). (Bachya on Tzav; Shevilei Emunah 4) Each of these fingers is created to fulfill a specific function. They are just like all the other parts of the body, which serve a necessary function. No part was created in vain.  The five fingers parallel the five senses: taste, smell, touch, sight and hearing. The fingers are pointed so that if a person hears forbidden speech or vain oaths, he can place his fingers in his ears and not hear them. (Ketuvot, Chapter 1)

On the fifth day, G-d created all sorts of flying creatures. There are two opinions among Chazal as to how they were made. Some say they were created from water, just like the fish. In fish the influence of water is stronger, and they live in water. (Chullin 28; Abarbanel) Birds, on the other hand, also contain the element of air, so they can fly.

Others say that birds were created from the fine mud that is found on the bottom of the sea. According to some, this "mud" is the foam that is on the surface of the sea. This "mud" consists of a mixture of earth, air and water. Since birds were created from this "mud," they are halfway intermediate between creatures from water, and those created from earth.

It is therefore permitted to eat a fowl after only one of its two "signs" (the gullet and the windpipe) has been severed in ritual slaughter (Abarbanel; Toledot Yitzchak); while in the case of a mammal, both "signs" must be severed. This is because the element of earth is stronger.

Fish, which were created from water alone, do not need any ritual slaughter whatsoever. As soon as they are removed from the water, they may be eaten.

Every creature in the world has a purpose; nothing was created in vain. This is true even of creatures that seem useless, such as flies, lice and gnats. (Shabbat, Chapter 8; Bereishit Rabbah 10) Some harmful creatures were created to punish sinners. Lice and ticks were made to wake man from his sleep. He can then cure his soul through the study of Torah according to his ability, and not waste the entire night in sleep.

Bereishit 1:21 "G-d created the great dragons, along with every living thing that crawls, with which the waters teem, of its kind, and every winged flying creature of its kind. G-d saw that it was good."

Regarding certain great creatures the Torah says, "G-d created the great dragons." This is an expression that is not found with regard to anything created earlier, indicating that these creatures were unique. The Torah informs us that even these were created through G-d's word.

There is also an opinion that the "dragons" in this verse are the seventy guardian angels of the world. (Bachya) They are in heaven, overseeing the seventy nations.

Others say that these "dragons" are the angels which were created on the fifth day. Some of them made of fire, and some of water. (Bava Batra, loc. cit.; Zohar; Targum Yonatan)

Chazal also speak of a a great fish called the Levyatan, of which a male and female were created on this day. (Ibid. Cf. Zohar 2:34b) The abode of the Levyatan is the deepest parts of the ocean, where it supports the world on its back. It always keeps it mouth open, swallowing fish and eating them. Each day another large fish approaches the mouth of the Levyatan, happy to be its meal. Every seventy years, the Leviyatan lifts its fins and moves, causing earthquakes. ((Shevet Mussar 30)

The Leviyatan could not be allowed to remain with its mate, since if they had thousands of descendants, they would swamp the world. G-d therefore arranged that they should not mate. He killed the female, salted it, and set it aside for the great feast of the righteous in the Olam Haba (World to Come). In the Torah, the word תנינם (Taninim) is written without a י (yud) making the plural defective. This alludes to the fact that the female had been killed.

After the feast of the Leviyatan, people will cease to eat and drink, since these are mere physical pleasures. (Bachya) In the Future World, they will then only keep the Torah and delight in the radiance of the Divine Presence, which is the food of the soul.

G-d killed the female rather than the male because a female fish tastes better when salted than a male. (Bava Batra, loc. cit.)

The world was created to last for six thousand years. Each day of creation therefore represents a thousand years. Of these, two thousand years were "chaos and void." Then the world had to exist for another two thousand years after Yisrael accepted the Torah. The final two thousand years pertain to the Messianic age. If we are worthy, the redemption can take place during this last period.

This explains why the expression, "and it was so," does not occur here. On this day, the concept of war betwen nations came into being. The ultimate war will be Gog and Magog's battle, which will take place before the Messianic era. (Yechezkel 38, 39) This should occur on the "fifth day" of the world, that is, at the beginning of the fifth millennium. Because of our many sins many years have passed, and this has not yet taken place. Since the time is not exactly determined, the express "and it was so" is not used. (Bava Batra, loc. cit.)

It is in our hands. We need only walk in G-d's ways. But if we do not have any commitment to Judaism and do not keep the Torah, we will remain as we are, in exile. G-d does not wish to take responsibility for something that is in our hands. We must arouse our hearts to repent, and G-d will then accept it and give us strength to serve Him.

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Source: Me'am Lo'ez.

The Fourth Day of Creation: Placing Sun, Moon, and Zodiacs in their Position in the Sky

On the fourth day, Hashem placed the sun, moon, and stars in the sky. The sun and moon were originally equal in size.

"It is impossible for two kings to share one crown!" the moon complained to Hashem. Hashem then decided to diminish it in size. Since the moon willingly accepted Hashem's verdict and did not complain, Hashem added the stars to the nightly landscape in order to add to the light of the moon. (Chullin 60b)

The Midrash illustrates an important point. It tells us that those who seek honor, as did the moon, ultimately stand to lose, while those who choose to bear an insult silently, like the sun, are rewarded in the long run. (Talmud Torah)

Hashem is the wisest of the wise. To Him are attributed greatness, strength, wisdom, and glory. But people fail to realize it. Therefore, Hashem hung orbs in the sky whose light, energy, and lifegiving qualities cannot failt o astonish us. Hashem's message to us through His luminaries is clear, "Whoever can create anything similar may compare himself to Me!" Thus said Yeshayahu, "Lift your eyes on high, and behold Who has created these!" (40:26)

Hashem did not instruct the planets to shine only for the deserving and to withhold their light from the wicked. The Heavenly bodies are Hashem's gift to the world. They give light to all, wicked and righteous alike.


Lunar Calendar

The moon completes its cycle in 29 days, 12 hours, 44 minutes, and 3 seconds (793 chalakim). (Yad, Yesodei HaTorah 3, Kiddush HaChodesh 6) This is precisely the same every month.

The lunar year consists of twelve months. It contains 354 days, 8 hourse, 48 minutes, and 40 seconds (876 chalakim). A leap year contains thirteen months, and it consists of 383 days, 21 hours, 32 minutes, and 43 seconds (589 chalakim).

In Hebrew chronometry, the hour is divided into 1080 chalakim. This number was chosen because it is divisible by two, three, four, five and ten.

Through calculating the phases of the moon, one can determine the times of holidays and seasons.

The twelve Hebrew months are:

Nissan
Iyar
Sivan
Tammuz
Av
Elul
Tishrei
Cheshvan (or Mar-cheshvan)
Kislev
Tevet
Shevat
Adar

Tishrei always has 30 days, while Tevet always has 29. A month with 30 days is called maleh (complete), while one with only 29 is called chasar (deficient).

After Tevet, the months alternate. Tevet has 29 days, Shevat 30, Adar 29, Nissan 30, Iyar 29, Sivan 30, Tammuz 29, Av 30, Elul 29.

The two remaining montsh, Cheshvan and Kislev, are not always the same. In some years, both of these months have 30 days; in some, both have 29, and in others Cheshvan has 29 and Kislev has 30.

The reason why some months have 29 days and others 30 is because the lunar month is approximately 29 1/2 days long. It is impossible, however, to set Rosh Chodesh (the New Moon) in the middle of a day, making half the day belong to the previous month and half to the next. The Torah speaks of "a month of days" (Bamidbar 11:20). This teaches that a month cannot consist of hours, but only of complete days. (Megilla 5a)

It is for this reason that we sometimes make a lunar month 29 days long, even though some hours are left out. Sometimes we make it 30 days, even though some hours are added, because only full days are counted, not hours.

If the lunar month were precisely 29 1/2 days, then we would alternate the months, letting one be 30 days and the next 29, throughout the year. But actually, the month is approximately 44 minutes longer than 29 1/2 days. After a number of months, this difference would add up to hours and days. Since the length of the months must be adjusted to make up for this difference, all years are not the same. In some years, the majority of the months have 29 days; while in some, more have 30.


The Seven Cycles

There are seven astronomical bodies, and each has it particular cycle. This is their order (Yad, Yesodei HaTorah 3; Rabbi Shlomo ibn Gabriel; Yafeh Toar p. 308; Shevilei Emunah 2):

1. Moon - the first sphere, closest to the earth. It shines with reflected light.
2. Mercury. In Hebrew it is called Kochav, which literally means "star." Some say this is because it rules over the destiny of all the stars. (Yad, loc. cit.)
3. Venus (Nogah)
4. Sun, which makes a complete cycle every year.
5. Mars (Ma'adim)
6. Jupiter (Tzedek)
7. Saturn (Shabatai)

Three sides of the world are closed with continents, but the north is open. This is an indication of G-d's greatness. If any person says that he is a god because of his wealth or power - and there were actually people who made such claims, as we find in the Nevi'im (Prophets) - we say of him, "If your claim is true, then complete the north."

Another benefit we derive from knowing astronomy is that when a person mediates on these things, he begins to realize just how little man can know. He becomes filled with humility and contrition, realizing how unimportant he is in the general scheme. (Ibid.; Yad)

This quality was best attained by Moshe, who said, "We are what, that you complain against us" (Shemot 16:7). The Torah lauds Moshe as having reached the ultimate level of humility, saying, "The man Moshe was very humble, more than any man on the face of the earth" (Bamidbar 12:3). The Torah does not emphasize Moshe's wisdom, but his humility.


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Source: Midrash Says; Me'am Lo'ez

At the onset of the third day, the earth was still immersed in water. Hashem commanded, "Let the waters gather!" At this, hills and mountains began to emerge, allowing the water to descend into the valleys.

G-d commanded the earth to grow all different kinds of plants that exist. He ordered that each plant propagate its own kind, and that it contain seeds for planting. He further commanded that earth to grow trees which produce fruit, the wood having the same taste as the fruit. This fruit must have seeds with which new trees could be planted. Each kind of tree grows alone, away from other types; a pear tree does not grow near an apple tree.

Every plant and tree has a guardian angel which tells it to grow and ripen (Zohar Chadash 10b), except the Four Species taken on Sukkot - the etrog (citron), date palm, myrtle and willow. G-d Himself oversees these; this is one reason why the blessing is recited over them on Sukkot.

All plants were made in the manner prescribed by G-d. Even trees that are now fruitless originally had fruit so as to fulfill G-d's command. (Ramban; Yalkut)

Another opinion is that there is no difference between the original trees and the way they are now. (Abarbanel)

Some say the Etz Hadaat (Tree of Knowledge) in Gan Eden had wood which had the same taste as its fruit.

At the same time as it produced the trees and grass of the entire world, the earth also brought forth the vegetation of Gan Eden. (Bereishit Rabbah) Yet Chazal considered Gan Eden a separate creation. This is because the trees and grass of Gan Eden, unlike those of the rest of the world, are eternal.

Each tree in Gan Eden is symbolic of a higher spiritual purpose. Gan Eden is Hashem's palace on earth. Today, no one knows its location, for Hashem concealed it from us. It was in the Garden of Delight that Hashem placed Adam before he sinned and which the tzaddikim will once again enter.

To give us a concept of the enjoyments of Gan Eden, our chachamim have described to us its pleasures in human terms.

When a tzaddik enters Gan Eden, the angels remove the garments he wore in the grave and clothe him in eight layers of Clouds of Glory. They place two crowns on his head, one of pearls and one of gold. He is given eight myrtle branches to hold.

Each tzaddik in Gan Eden possesses his own chuppah according to the level of his spiritual attainment.

In every chuppah there is a table of pearls and diamonds. Sixty angels standing at the head of each tzaddik say to him, "Go and eat honey with joy because you have studied the Torah which is like honey. Drink wine made from the grapes preserved from the Six Days of Creation because you have studied Torah which likened to wine."

There are 800,000 trees in Gan Eden, each one different from the next in shape and appearance. The Tree of Life is in the center, over-shadowing the entire garden.  It is comprised of 500,000 different flavors and its sweet scent radiates to the ends of the world. Underneath it sti the talmidei chachamim (Torah scholars) who expound upon the Torah and learn it from Hashem, Who dwells in their midst.

No one in this world, not even the prophets, ever envisioned the complete picture of the reward which Hashem will bestow in Gan Eden upon a person who lives a Torah life, as it states, "No eye (not even that of a prophet) has ever envisioned what He will do for one who waits for Him, besides yourself, G-d."

Nevertheless, some of the chachamim were allowed glimpses of Gan Eden.

Sources: Midrash Rabbah, Meam Loez

Bereishit 1:7 "G-d said, 'Let there be a firmament in the midst of the waters, and let it divide between water and water.'
7 G-d made the firmament, and He divided between the waters that are below the firmament, and between the waters that are above the firmament, and it was so."


At the beginning of the second day, the firmament (rakia) existed, but it was immersed in water just like the earth. Hashem then commanded, "Let the firmament become stable!"  As a result, the waters above the firmament were divided from the waters below the firmament. The water above the firmament evaporated from the heat of the firmament which is fire, and this water later condensed to form rain. (Bereishit Rabbah 4:2)

Upon completing the firmament, Hashem named it shamayim (heaven). The name shamayim reveals the secret of the substances from which it was fashioned - aish (fire) and mayim (water), combining to form the composite, shamayim (heaven). (Bereishit Rabbah)  Fire represents the Attribute of Justice. Water stands for the quality of Mercy. The heaven which is the residence of Hashem's glory is comprised of a combination of these two attributes.

At this time, all of creation consisted of water. G-d then commanded that a firmament be made, dividing this water. Part was on top, another part on the bottom, and the firmament was in the middle.

The distance between the earth and the firmament is the same as between the firmament and the upper waters. (Tanchuma)

This teaches that the upper waters are suspended in space through the power of G-d's word. (Ralbag; Abarbanel) Unlike the waters that rest on the ground, they float high above the firmament.

The "water" above the firmament is not a physical liquid, but an ethereal fluid which we call "spiritual substance." (Alshich) Still, we must believe in a sense this is actually water. King David thus sang, "Praise Him O you heaven of heavens, and you waters that are above the heavens" (Tehillim 148:4; Zohar Chadash 10d; Toledot Yitzchak

The waters of purgatory become salty from the heat of the heavens. King David noticed that when water is left on the fire, it becomes more and more salty.

One stream emerges from the abyss, another comes from purgatory, and both appear to be about to meet. At the last moment, the firmament comes between them, and the waters of purgatory return to their place, and do not poison the waters of the depths. But it is impossible that none of the water from purgatory escape, and it is for this reason that there are some springs that are bitter and noxious. (Zohar Chadash 11a; 15b) The springs of Eretz Yisrael, however, all yeild healthy water, and some also have curative powers.

Although heaven was created on the first day, the firmament was created on the second. This firmament is what Yechezkel saw over the head of the angels called Chayot. (Pirkei Rabbi Eliezer; Yalkut) This firmament has a brilliant light prepared for the righteous to enjoy in the Olam Haba (World to Come), as it is written, "The enlightened shall shine like the glow of the firmament" (Daniel 12:3).


Source: Torah Shleimah; Midrash Says; Meam Loez

"And G-d saw that it was good. And it was evening, and it was morning, one day."

On the first day, Hashem created time. He assigned a twenty-four hour period to day and night. (Rashi)  He commanded the light, "Your dominion is by day!" To the darkness, He said, "Your dominion is by night!" (Bereishit Rabbah)

Not, "the first day" because there is no "first" without a "second," which had not yet eventuated. (Ramban)

Earthly and human measurement of time, by a clock of human manufacture, cannot apply to the first three days, as the sun was not then in existence.

"And it was evening, and it was morning, one day" - "One" (and not first) is employed because Yisrael was destined to proclaim G-d's unity with that word, as we read, "Hear O Yisrael, Hashem our G-d, Hashem is One" (Devarim 6:2). For that reason the first day is called one day, because whoever asserts the unity (oneness) of His Name acknowledges that He is the Creator of His world, blessed be He and blessed be His Name.

Source: Midrash Says; Torah Shleimah

"and the Spirit of G-d hovering over the water's surface."

This expression refers to The Throne of Divine Glory, which was poised in space, hovering over the water's surface, by means of the ruach (breath) of G-d's mouth and through His word - like a dove hovering over the nest. (Rashi)

A spirit of grace and loving kindness emanating from G-d and hovering over the waters, as much as to say that the Shechinah (the Divine Presence) in Divine tranquility was engaged in bringing order into the chaos. (Targum Yerushalmi; Rashi)

And the Ruach of G-d hovered over the face of the waters - Tohu  (unformed) is colorless, nondescript place; bohu (void) is one that has shape and form. Choshech (darkness) is black fire of deepest hue, deep red fire, bright green fire, and white fire, which comprises all the other hues. Choshech is a fire which ceased to be pure black when it overwhelmed tohu. Ruach (wind) is a sound which hovers over bohu and seizes and leads it wherever it is required. That is the esoteric meaning of he verses, "The voice of Hashem is upon the waters" (Tehillim 29:3); and similarly, "And the ruach of G-d hovered over the face of the waters." (Zohar 1:16)

Source: Chok L'Yisrael; Torah Shlemah

Hashem made ten statements. With each one, a part of Creation emerged. With the tenth statement, the world was completed. What were these statements?

1. "In the beginning G-d created..." (Bereishit 1:1) Heaven and earth were created by a pronouncement, as is said, "By the word of Hashem the heavens were made" (Tehillim 22:6)
2. "A wind from G-d hovered over the surface of the waters" (1:2). This wind was a special creation and, therefore, a separate pronouncement. 
3. "And G-d said, 'Let there be light!'" (1:3)
4. "And G-d said, 'Let there be a firmament!'" (1:6)
5. "And G-d said, 'Let the waters gather!'" (1:9)
6. "And G-d said, 'Let the earth be covered with grass!'" (1:11
7. "And G-d said, 'Let there be luminaries'" (1:14)
8. "And G-d said, 'Let the waters swarm abundantly!'" (1:20)
9. "And G-d said, 'Let the earth bring forth living creatures!'"
10. "And G-d said, 'Let us make man!'" (1:26)

Torah was the first of the seven fundamental concepts. It preceded the creation of the world by two thousand years (Avodah Zarah 9a). Why was this necessary?

The Torah says, "I served as the architect's instrument in building the world!"

By which diagram was the world built?

The Torah says, "I was Hashem's master plan in the construction of the world! Hashem had me in front of Him during the Six Days of Creation. He looked at the verse "In the beginning G-d created heaven and earth" (Bereishit 1:1), and, accordingly, created heaven and earth. He looked at the words, "and G-d said, 'Let there be light' (1:3), and fulfilled these words by creating light.  Thus He followed the words of the Torah step by step throughout creation, fashioning the universe according to the plan of the Torah.

G‑d looked into the Torah and created the world. Man looks into Torah and sustains the world.

- Midrash Says; Zohar

Before creating the universe, Hashem brought into existence seven concepts which are essential for the functioning of the world:

1. Torah
2. Teshuvah
3. Gan Eden
4. Gehinnom
5. The Kisei Hakavod (Heavenly Throne of Glory)
6. The Beit Hamikdash
7. The name of Mashiach

Bereishit 2:8
וַיִּטַּע הי אלוקים גַּן-בְּעֵדֶן-מִקֶּדֶם
Vayita HASHEM ELOKIM Gan-be'eden mikedem
HASHEM ELOKIM planted a garden eastward in Eden...


HASHEM ELOKIM PLANTED

According the plain meaning, the Torah attributed the planting of this garden to HASHEM.  He did not bring a variety of trees from different parts of the globe and placed them there in the garden, but the very trees were His handiwork, designed to glorify Him. Accordingly, King David referred to these trees as עצי הי, (etz HASHEM) "trees of HASHEM..." (Tehillim 104:16)

EASTWARD

This garden, Paradise, was planted in an eastern location מקדם (mikedem). Beneficial effects of winds originate in the east of the earth due to Paradise having been planted that part of the globe. It is a well known fact that the best fruits grow in the East.

Moshe in his blessing to the Tribe of Yosef wrote, "and with the bounty of the sun's crop" (Devarim 33:14).  All crops depend on the sun, Moshe must have had in mind the area where the sun rises, i.e. the Eastern part of the Land of Yisrael.

The words "HASHEM Elokim planted a garden eastward in Eden" refer to planting which had taken place a long time ago - מקדם "since primeval times."  The Torah describes HASHEM as "having planted it", rather than as having commanded it to come into existence is proof that the garden preceded the creation of the universe. In fact this "planting" had already been alluded to in he very first word of the Torah, the word בראשית (Bereishit).


וַיָּשֶׂם שָׁם אֶת-הָאָדָם אֲשֶׁר יָצָר
vayasem sham et ha'adam asher yatzar
and there He put the man whom He had formed.

This garden dated back to an era preceding that described in chapter one of the Torah.  The words "He put there the man whom He had formed," must have a different connotation.  The words אשר יצר (asher yatzar) are a reference to the source of man, his soul.  Refined souls originate in the East.  This is the meaning of the statement by Rabbi Nechunyah ben Hakanah (Sefer HaBahir) that the זרע (zera' - semen) of Yisrael, it's descendants originated in the Eastern parts of universe because the marrow in the spinal cord comes directly from he brain from which it is transmitted to the male organ and converted into semen.

"For from the East will I bring your seed (descendants) and from the West will I gather you in" (Yeshayahu 43:5).  The prophet is telling us that when Yisrael will perform HASHEM's commandments, their souls will (once again) originate in that Eastern regions. If, however, they will fail to live up to HASHEM's expectations, their seed, the souls of their children, will be gathered up from the Western part of the universe. Why is it called "West"? Because there all the seeds intermingle, i.e. sanctity is being compromised by intermingling with souls who originate in spiritually negative areas.

When we read "a generation goes and a generation comes" (Kohelet 1:4), this means that all the souls have already been assigned to this world and until each one has been noted by a body the Redeemer cannot come.

From that region (East) the souls travel to the foundation of the universe, a region known ברית (brit - covenant). This is why the author of Sefer HaBahir wrote that the seed comes to the Jewish People by means of the spinal cord which gets its input from the brain traveling down to the male member.

The prophet Yeshayahu alluded to this when he said, "Listen to this O house of Yaakov who bear the name Yisrael and who have emanated from the waters of Yehudah" (Yeshayahu 48:1). The expression "who have emanated from the waters of Yehudah," means "from the seed of Yehudah." The reason the prophet called Yisrael "Yehudah," is because the flag of Yehudah represented the Eastern part of the encampment of the Benei Yisrael in the desert.


2:9
וַיַּצְמַח הי אלוקים מִן-הָאֲדָמָה
Vayatzmach HASHEM ELOKIM min ha'adamah
HASHEM ELOKIM made grow from the earth...

These words prove that there is such a thing as Paradise on earth and that it contains a Tree of Knowledge as well as a Tree of Life. The fruit of the Tree of Life causes those who eat it to enjoy long life, whereas the fruit of the Tree of Knowledge instills in those who consume it willpower and freedom of choice to do either good or evil both in matters physical as well as in matters spiritual.

The term עץ הדעת (etz hadaat) does not mean "the Tree of Knowledge," but means "the tree permitting choice." We find support for this meaning of the word דעת (daat - knowledge), "What is man that You should have granted him grace?" In other words, "Why have You extended Your goodwill, Your love to man?" The meaning of the term עץ הדעת then is the tree which causes HASHEM to relate to man with either favor or disfavor. Originally, HASHEM had withheld this kind of choice from Adam as he ad been "programmed" in his deeds prior to his sin. This does not mean he was not free to sin but that his actions were guided exclusively by his intellect thus practically excluding sin as he had not been subject to temptation from within. Once man had sinned, i.e. had eaten from the fruit of that Tree, he became possessed of an independent will, i.e. obedience to HASHEM's will was no longer automatic, dictated by his intellect. The new found "independent will" meant that he had acquired an attribute reserved for HASHEM, an attribute that he could handle only at great potential cost to himself.


וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע
ve'etz hachayim betoch hagan
and a Tree of Life in the midst of the garden.

The Torah made the point of describing the location of this Tree, "in the midst of the garden," as opposed to the precise location of the Tree of "desire," which has not been spelled out.

The two words בתוך הגן (betoch hagan - midst of the garden) exactly between the words עץ הדעת טוב ורע (etz hadaat tov vara - Tree of Knowledge [of what is] good and evil) and עץ החיים (etz hachayim - the Tree of Life) makes it clear that both these Trees stood next to one another. Although they were two trees, and is physically impossible for both Trees to be precisely in the center of the garden, we must assume that they had a single trunk and that the two Trees branched out at a certain point above the ground, one side becoming the Tree of Life, the other the Tree of Knowledge.


2:10
וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת-הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים
Venahar yotze me'eden lehashkot et-hagan umisham yipared vehayah le'arbaah rashim
A river went out of Eden to water the garden, and from there it separated and became four headwaters.

The Torah describes the rivers that originated in that garden by describing their parameters and the countries which surround the garden.  There were a total of four rivers which were all branches of a single river which flowed out of Eden. As long as that river was a single river it function was to irrigate the garden. Subsequently, this river split into what the Torah called ארבעה ראשים (arbaah rashim - four headwaters).

★You should understand that though the Torah describes a scenery on earth when describing Gan Eden and what is related to it, the manifestations described by the Torah are metaphors for phenomena in the celestial regions.


2:11
שֵׁם הָאֶחָד פִּישׁוֹן
Shem ha'echad pishon
The name of the first is Pishon.

A Midrashic view sees in the four rivers a reference to four kingdoms. The river Pishon is a reference to the kingdom of Bavel (Babylon). The verse in Chavukuk 1:8 ופשן פרשין "describing the riders of the army of the Chaldeans (Babylonians)" refers to this.


הוּא הַסֹּבֵב אֵת כָּל-אֶרֶץ הַחֲוִילָה אֲשֶׁר-שָׁם הַזָּהָב
hu hasovev et kol-eretz hachavilah asher-sham hazahav
Which surrounds all the land of Chavilah where there is gold

The land of Chavilah which is described as being surrounded by the river Pishon is none other than the Land of Yisrael, a land which the king of Bavel will ascend and come across which he and his army will spread out. This is based on Bereishit Rabbah explaining Tehillim 42:6 "Have hope in HASHEM for I will yet praise Him for His saving Presence."

The gold referred to here are the words of Torah which have been extolled as "more desirable than gold, than much fine gold" (Tehillim 19:11).

★We are taught by this verse that the quality of Torah studied in Eretz Yisrael is superior to Torah studied elsewhere as is the wisdom acquired in Eretz Yisrael.


2:12
שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם
sham habedolach ve'even hashoham
There can be found the bedolach and the shoham stone.

These are names of gems and they symbolize different disciplines of Torah study such as Holy Scripture, Mishnah, Talmud, Halachot, interpretations and aggadic material.


2:13
וְשֵׁם הַנָּהָר הַשֵּׁנִי גִּיחוֹן
veshem hanahar hasheni gichon
And the name of the second river is Gichon.

This is reference to the kingdom of the Medes.


2:14
וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל
veshem hanahar hashelishi chidekel
And the name of the third river is Chidekel.

This is reference to the kingdom of Greece which imposed a particularly draconian rule on the Jewish People in Yisrael.


וְהַנָּהָר הָרְבִיעִי הוּא פְרָת
vehanahar harvi'i hu ferat
And the fourth river is Prat.

The fourth river, the Euphrates, represents the Roman Empire which oppressed the Jewish People inordinately. The word פרת is equated by the Midrash with the word הפרה (hafarah - breach of trust). Alternately, the name of the river symbolizes the final destiny of the Roman Empire as alluded by Yeahayahu, "I trod out a vintage alone." (63:3) the prophet describes the red stained clothing of Yisrael returning from defeating the kingdom of Edom.

★Man's sin consisted of both a sinful deed and a sinful design. Man's sin in deed consisted of eating from the tree and what it represented. It was not a denial of the Supremacy of G-d (an heretical act) by Adam when he sinned. Even though Adam had seen the Tree of Life next to the Tree of Knowledge, he had considered the Tree of Life as essential but considered the Tree of Knowledge the key to his existence. The Tree of knowledge provided those who consumed its fruit to perform all kinds of activities both in the terrestrial as well as in the celestial regions, this is what he considered as essential. This is why the Torah in describing the Tree of Knowledge spoke of the allure of its fruit, whereas there is no mention of fruit made in connection with the Tree of Life. Adam's sin consisted of קצץ בנטיעות (pursued alien philosophies) (The same heresy of Elisha be Avuyah, known as Acher - Chagigah 14. Elisha’s interest in a non-Jewish ideology caused him to question his Judaism, and in the end the questioning morphed into eresy. He thought he had proof that there were separate origins of celestial authority)


וְנָהָר
Venahar
and a river

According to the Targum the Hebrew Word אור (ohr - light) is equivalent to the Aramaic נהורא (light). The Torah therefore tells us that a "light" comes forth from Eden, and that this light originates in the region known as אין סוף (Ein Sof), G-d's Essence. The meaning of the word מֵעֵדֶן (me'eden) is that it emanates from regions which are not bounded by any boundaries, or which defy further definition by man. The region has been so named by our Sages because they cannot define it. It is beyond the outermost boundaries of our understanding. We do find allusions to this such as in Iyov 25:5 "even the moon is not bright and the stars are not pure in His sight." The speaker in this verse, Bildad, describes "light" as we know it as far inferior to light in the celestial regions. The words וְלֹא יַאֲהִיל (velo ya'ahil - no brightness) in that verse refer to G-d's ability to withhold the light of the moon.  It is contrasted with the light emanating in Ein Sof which is never withheld.


לְהַשְׁקוֹת אֶת-הַגָּן
lehashkot et-hagan
to water the Garden.

(2:10) This task would be performed by the emanation Malchut.

★For pratical purposes all the emanations are unified, there is no division within them. However, starting with the emanation Malchut, downwards, i.e. into the realm of the physical universe including the disembodied creatures such as the angels, "separations" are the order of the day.  This is what the Torah means when it states that "umisham" (and from there) the "light" was divided into four categories.  This is a reference to four separate "camps." These "camps" provide "energy" for the four "rivers" or "lights" of Gan Eden. Therefore this energy or different forms of energies are channelled to the four kingdoms on earth.

May HASHEM continue to enlighten us with the light of His Torah.

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Bereishit Pardes - Creation
Bereishit Pardes - Etz HaChayim - Etz HaDaat Tov vaRa
Bereishit Pardes - Nishmat Chayim - Living Soul