meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Sforno/Torah/Sforno on Genesis/English/Sefaria Community Translation.txt"}
text: Sforno on Genesis
  ספורנו על בראשית
  Sefaria Community Translation
  
  
  Sforno on Genesis
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  "Let there be light" - this is the light of the seven days [i.e., <i>Or HaGanuz</i>], which was for the use of those created without seed, and it will be [again] in the future, as the words of the Sages (may their memories be a blessing) Shabbat 30b:  it will then be for that which is the future will "bring forth baked treats and fine clothing" without [needing] the power of seed.
  
  Verse 4
  
  "And G-d say that the light was good" - and it was, for G-d saw and chose that it exist, for the sake of the ultimate purpose - Goodness, for which He created it [the light] via His activating knowledge.
  "And G-d divided between the light and the darkness" - on those days during which the primeval light prevailed there were periods of light and periods of darkness without [need for] the power of the rotations of a [heavenly] sphere, rather though Divine Will [alone], for He divided between the time of light and the time of darkness.
  
  Verse 5
  
  "And G-d called the light 'day'" - even though there was not yet "time" [per se], the light and the darkness behaved in the fashion that they behave in time by us,  and we call each now by the name "day" or "night".
  "And it was evening and it was morning" - even though He separated the light and the darkness so that they would prevail during separate, alternating periods with [need for] rotation of a [heavenly] sphere, He separated them gradually, in such a manner that there was between them a time of "evening" before the onset of night, and a time of "morning" before the onset of day.
  
  Verse 6
  
  "Let there be a firmament in the midst of the water" -  let there be a [manifestation of] nature in the midst of elemental water similar to a sphere in their midst all around, separating by form part of them [i.e., the elemental waters] from the other part of them, in such a fashion that the upper part of the waters, near the [upper] atmosphere [lit.: air], would turn into vapor. Now behold, thereby, they [the waters] necessarily ascended to some boundary in the elemental air, and the air necessarily was subject to some transformation which made a place for a portion which was converted to vapor, and it expanded to a place much great in volume than its original place.
  
  Verse 7
  
  "And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the  firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2
  "and it was so" - it remained thus against its nature.
  
  Verse 8
  
  "And G-d called the firmament 'heavens'" - since the heavenly actions reach us though its means, as it says, "and G-d placed them in the firmament of the heavens to illuminate upon the earth, and to have dominion over day and night and to distinguish... Genesis 1:17-18
  
  Verse 9
  
  "Let the waters gather" - not that they dried up, as many have thought, saying that the process of drying up of the exposed portion of the earth happened through the power of the heavenly array, but rather that He commanded that they [the waters] be gathered in one place and that they not go past it, for indeed, they are above the earth yet they do not fall upon it, as one's senses can testify, as it is said, "You placed a boundary that they not go past, that they not return to cover the earth Psalms 104:9
  
  Verse 10
  
  "and G-d called the dry land - 'land'" - He called a part by the name of the whole, for indeed, this portion was more the intentional root that any [of the rest], as it says, "He created it for dwelling " Isaiah 45:18.
  "and G-d saw that it was good" - He wanted it thus because of the goal which is: the intended Goodness
  
  Verse 11
  
  “Grass” – [various] species of grasses for animal consumption, as it is said: “For the pastures of the desert have become grassy" [said as reassurance to the animals"]. Joel 2:22
  “Grass bearing seed” – for human consumption.
  “Fruit-trees making fruit according to its species” – for a mongrel cannot reproduce.
  “And it was so” – It was established thus, without any excess or lack, in a manner such that if a plants would happen to be comprised of two species, it will not reproduce.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  “Let there be luminaries in the firmament of heaven” – in that same firmament created on the second day, let there be the shining of the luminaries; there it will become magnified and adapted to act in the lower realms according to everything stated in this passage, as can be seen with our own senses, that the light of a spark is magnified when it passes through clear water.
  
  Verse 15
  
  "to illuminate upon the earth" - that light adapted appropriately for its dwellers should come upon it [i.e., the earth] from the luminaries.
  "and it was so" - the necessary adaptation [of the light] was established thus at His command.
  
  Verse 16
  
  “and he make….and he placed.. to illuminate….to rule… to separate… that it was good” – regarding the luminaries and the other stars it said, “and He made” since they were an integral part of the spheres and the heavens, and it’s already told of their making (Genesis 1:1) – that’s why it doesn’t mention regarding them “creation”, rather “making” – namely, that He produced them from parts of the spheres, in a ball-like shape and with a luminous character.
  “that it was good” – that is to say, He intended by this toward goodness, which is the proper goal for His actions.
  
  Verse 17
  
  
  
  Verse 18
  
  “And to rule by day and by night” – to renew beings in the lower worlds – and they were need then due to that First Light for the creation of animals which are more substantial (<i>nichbadim</i>) than plants.
  “And to distinguish between day and night” – to distinguish in the lower worlds, by means of their rising and setting, between the time of light, called “day” and the time of darkness, called “night”, as it said above, “to distinguish between day and night” (Genesis 1:14)
  
  Verse 19
  
  
  
  Verse 20
  
  “flying over the earth, over the face of the firmament of heaven” – to cleanse the earth’s atmosphere for its dwellers from any excess moisture precipitated from the firmament, created on the second day, due to the spark active in it.
  
  Verse 21
  
  “And G-d created the crocodiles” – the generative power imbued it the water was not adequate to produce the first crocodiles without seed, until He created power adequate for this [task].
  
  Verse 22
  
  “And G-d blessed them” – for the goal [intended] for them would not be achieved unless they would be many.
  
  Verse 23
  
  
  
  Verse 24
  
  “let the earth bring forth living souls” – additional vitality, greater than [that of] growing things.
  “and it was so” – without excess or lack, for should there have been a mongrel from two species, it would not have reproduced.
  
  Verse 25
  
  “And G-d made the beasts of the earth according to their kind” – He gave to each species senses and capacities in accordance with what was necessary for that species.
  
  Verse 26
  
  "and G-d said 'Let us make'..." - He then granted the power to His entourage to imbue the image in a subject prepared for [recieving] it.
  "man" - one of the species of 'living souls' which I created whose name is 'man', as it says, "and man became a living soul" (Genesis 2:7)
  "in our image" - that is, an eternal, intelligent entity. Thereby did G-d, may He be blessed, open an opening with His Torah, to acquired knowledge of the separate [i.e., non-material] entities though knowing our own souls.
  "after our likeness" - in regards to action and behavior, that he would resemble to an extent the hosts on high, in that they act with knowledge and awareness. However, their [i.e., the heavenly hosts] actions are not freely chosen, and in that way, man does not resemble them. And to an extent, he would resemble G-d, may He be blessed, Who acts with free choice. However, the choice of G-d, may He be blessed, is always for the good, not so with human choice. With all of this, the Divine [choice] is [carried out] in a much more substantial fashion than human choice. Therefore it says, "after our image" - like our image, and not truly in our image.
  
  Verse 27
  
  "in the image of G-d" - behold, the word G-d (<i>E-lohim</i>) is said by way of comparison with any entity which is intelligent in actuality, perfect/whole, non-material and therefore necessarily eternal. Therefor it [the word] is said regarding G-d, may He be blessed, and regarding His angels, and similarly it is said regarding judges in respect to that intelligent element that is fitting for them. Indeed, seeing that even though human intelligence is acquired without any material tools, and extends over abstract notions, and over future [i.e., hypothetical situation], and  is not weakened by extensive intellectual activity, nor in old age, but rather gains strength, and all of these [features] make it clear that it is doubtlessly non-material, for indeed, the opposite of all these befall the bodily, material powers, nevertheless, before he gains wisdom [lit. - ponders], being then lacking in all the perfections awaiting him, he is not called g0d, rather he merely called "in the image of G-d" until he acquires perfections, especially that wisdom through which he acquires love and awe of G-d and, for then he will be an fully-realized intelligent entity, perfect, non-material, and then he will be necessarily eternal, and will continue to exist also after the death of the body. Now since it is the choice of man whether to acquire this perfection through his effort to ponder the wisdom mentioned previously, it will therefore become clear that when he prevents himself from this, his intellectual potential will remain merely a potentiality, lacking in all actualized perfection, like it was from the beginning, and he will amount to nothing and be lost, as it says, "man is honored, but if he will not understand, he is compared to mere beasts" (Psalms 49:21). G-d, may He be blessed, taught all of this with  two words, "in the image of G-d".
  
  Verse 28
  
  "and subdue it" - that you should be protected by your intelligence, and you should prevent the animals from entering [i.e., penetrating] into your realm, and you shall rule over them.
  "and rule" - using traps and nets to subjugate them to your service.
  
  Verse 29
  
  "behold, I have given to you" - for human consumption.
  
  Verse 30
  
  "and for all the animals of the earth" - but for all the [wild] animals of the earth and for the domesticated animals I have given all vegetables for food. [These are] types of grasses which do not propagate by seed.
  
  Verse 31
  
  "everthing that He had made and behold, it was very g00d!" - the goal of existence as a whole is very much better that the individual  goals which are intended [to lead] to it.
  "the sixth day" - the first [sixth day] which is the beginning of every sixth day, on which all deeds will be completed in order to cease [i.e., rest] on Shabbat, as it says, "and you shall do all your work, and on the seventh day, Shabbat" (Exodus 20:9-10)
  
  
  
  
  
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  שם אחד פישון, [The Torah] informed us of the praise of the river that irrigates the garden that is not known to us by informing us of the rivers that branch off from it that are known by their praised size and the goodness of their water and the goodness of their fruit.
  
  
  
  
  
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  And He made garments of skin - Without human labor, just as it will be in the future, as they say Shabbat 30: , "In the future, the Land of Israel will give forth cakes and wool clothing."
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  It is the custom of shepherds to move from one place to another to find good pasture.
  
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  "Come let us make bricks" to build houses and sheep folds.  And this was the idea of the individuals in the general public as it says "and one man said to his fellow."
  
  Verse 4
  
  "And they said, come let us build for ourselves a city." This was the idea of the leaders of the generation: to make Nimrod the king of all of humanity.
  "And a tower that reaches the heavens, and we will make a name for ourselves."  We will make a name like a tower [i.e., solid]. The tale of the height of the place and size of the city will spread among all of humanity in a way that it will be considered by everyone to be the god of all gods, and all will seek it out.  And the intention in this was that the king of that city would reign over all of humanity in that everyone would seek it out.
  
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  "God came down to see."  Now, the usage of "going down to see" is used with the Blessed God when the matter is not yet appropriate for punishment, rather from the evil that will come out of it at the end of story, like the example of the wayward and rebellious son, of which they said that the Torah went to the conclusion of his ideas.  Also similar is the situation with Sodom, where it is written "I will go down and see."  Because their wickedness was not greater enough than the rest of the idol worshippers that they should be punished in this world, except in the matter of cruelty against the poor, from which total evil will come in the end, as it says "This was the sin of Sodom your sister: they did not strengthen the hand of the poor and indigent," and this too was the punishment of Israel when they were exiled as it says "I will see what their end will be."
  
  
  
  
  
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  The blessing of Hashem is that Hashem should be happy with his creations, as the Sages taught (Brachos 7a) "[that God asked:] Yishmael my son, bless me, and I [R' Yishmael] answered, may it be Your will to reveal your mercy upon Your children." Hence, God is saying, be for Me a blessing, in that you shall gain understanding and perfect yourself and teach knowledge to the people. 
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And Abraham dwelt between Kadesh and Shor.  Abraham dwelt in between two major cities in order to call out to God using the name "Adonai Eternal God" like he did afterward in order to strengthen the covenant among the many.
  
  
  
  
  
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  Like the kindness (loyalty) I've shown you, you should show me -- Show me the kindness of swearing on behalf of your children
  
  
  
  
  
  
  
  
  
  
  
  
  
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  "And now if ye will deal kindly" - that in order to satisfy my master, nullify your desires and agree to send your daughter to a faraway land, and don't be concerned about acquiring relatives in your own land through her.
  "And truly" - that you desire results and the honor of your daughter, like which is fitting for you, and this will come with her entry into the house of Abraham.
  
  Verse 50
  
  We cannot speak to you negatively in order to annul God's decree.
  Or good to affirm it as if God's decision needed our approval.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Thus, she called his name Yehudah: that there is in this name the letters of YHVH the Glorified and also the language of gratitude. It appears that all of these were the names of earlier ones, like we find (a precedent) for this in Yehudit Bat Bari and also Shmuel Ben Amihod came before Shmuel the Prophet. From the earlier names, they would choose what fell on the tongue in the instance.
  
  
  
  
  
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  And God remembered Rachel, that she made an effort to give birth when she (allowed) her co-wife into her house, and (regarding) the matter of the madrakes.
  ...And God heard her, that she prayed after she engaged in the two kinds of effort (see above).
  
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  My disgrace that He accepted the prayer of my sister and did not accept my prayer.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Yisrael heard, and Yaakov's sons were twelve. Even though he heard, he did not remove him from the count of his sons, for he had no doubt that he repented immediately, and was not lost from the count of Yaakov's sons.
  
  
  
  
  
  
  
  
  
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  In the same region of the land of Canaan in which his father had sojourned. Compare a similar verse in 35,27 אשר גר שם אברהם ויצחק, “where Avraham and Yitzchok had sojourned.”
  
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  אלה תולדות יעקב, what happened to him, as a result of his “settling,” i.e. “retiring” there. (matters which he had not planned). Things described in Proverbs 27,1 as ילדי יום, brought on by the passage of time.
  Ever since Yaakov had left his father’s home what happened to him had the appearance of something not planned by him, not the result of his design. It is similar to the history of the Jewish people during the era of the first Temple. At any rate, the words וישב יעקב, Yaakov setlled down, remind us of the Jewish people in the land of Israel until the first expulsion.
  The words בארץ מגורי אביו, in the land where his father had been a stranger, remind us of the era of second Temple. This was followed by the destruction of Jewish statehood, and the loss of even the status of a satellite power, and our entering a long period of exile which will terminate only with the final redemption.
  היה רועה את אחיו בצאן, he was giving guidance tom them and instructed them in the finer points of being successful shepherds.
  והוא נער, if, in spite of this, he badmouthed his brothers, this was due to his being still an adolescent, not as mature as he should have been or as his intellect made him appear to be. He was not experienced enough to realise what the ultimate effect of his badmouthing his brothers would turn out to be. While it is true that as a relative youngster at 30 he became the mentor of the wisest men in Egypt, the foremost political power, at the tender age of 17 he still had a lot to learn. (compare his wisdom as expressed in Psalms 105,22  where aged people are described as wise, whereas in Shabbat 89 we are taught that mature wisdom cannot be expected to be found amongst the physically young.
  ויבא יוסף את דבתם רעה, he told his father that his brothers, because of unintentional errors, i.e. lack of professional competence, caused him financial losses in his flocks, seeing that at the time they were preoccupied primarily with increasing their material wealth. 
  
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  He made for him a k'tonet passim as a sign that he would be the leader at home and in the field.      Similar to "I shall dress him in your tunic"(Is 22:21). And as they, z.l., say  "the greatest of the brothers, so that his words be heard (T. BK 11b)
  
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  לך נא ראה, “please go and have a first hand look, etc.” Yaakov meant that Joseph should take care of any matters which in his opinion needed to be improved in the managing of the herds.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  המלאך הגואל אותי מכל רע יברך.  Jacob commanded that the angel who protects him should bless the children, if they aren't worthy of God's blessing without an intermediary.