## Sforno on Genesis Chapter 1

###### Sforno on Genesis 1:1:1
[Sforno on Genesis 1:1:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:1:1)

**בְּרֵאשִׁית.** בִּתְחִלַּת הַזְּמַן, וְהוּא רֶגַע רִאשׁוֹן בִּלְתִּי מִתְחַלֵּק שֶׁלֹּא הָיָה זְמַן קוֹדֵם לוֹ׃

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בראשית, at the beginning of time; this is the first moment which is indivisible into shorter periods. There had not been a concept “time” previous to this, i.e. there had only been unbroken continuity. [The author perceives “time” as one of the creations. Ed.]


###### Sforno on Genesis 1:1:2
[Sforno on Genesis 1:1:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:1:2)

**בָּרָא.** עָשָׂה אֵינוֹ יֶשְׁנוֹ, וּבָזֶה לֹא יִפּוֹל זְמַן כְּלָל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברא, He had converted “nothing” into “something.” There had been no need to invoke “time” in order to accomplish this.


###### Sforno on Genesis 1:1:3
[Sforno on Genesis 1:1:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:1:3)

**אֱלֹהִים.** הִנֵּה מִלַּת אֱלוֹהַּ תּוֹרֶה עַל נִצְחִי, וְלָזֶה עַל הַשֵּׁדִים שֶׁהֵם מֵתִים כִּבְנֵי אָדָם כְּמוֹ שֶׁהֵעִידוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמַר "לַשֵּׁדִים לֹא אֱלוֹהַּ" (דברים לב:יז), וְאָמַר עַל הָאֵל יִתְבָּרַךְ "אֱלוֹהַּ" כִּי הוּא הַנִּצְחִי בְּהֶחְלֵט, כְּאָמְרוֹ "וַיִּטֹּשׁ אֱלוֹהַּ עָשָׂהוּ". וְיֵאָמֵר עָלָיו "אֱלֹהִים" לְשׁוֹן רַבִּים, לְהוֹרוֹת שֶׁהוּא צוּרַת כָּל הַצּוּרוֹת הַנִּצְחִיּוֹת וְזוּלָתָם, כְּאָמְרוֹ "מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ" (ישעיהו ו:ג), כִּי אֵין לְזוּלָתוֹ מְצִיאוּת זוּלַת הַנֶּאֱצָל מִמְּצִיאוּתוֹ. וְלֹא יִמָּצֵא שׁוּם נִמְצָא זוּלַת מְצִיאוּתוֹ, כְּאָמְרוֹ "וְאַתָּה מְחַיֶּה אֶת כֻּלָּם" (נחמיה ט:ו). וְעַל צַד הִתְדַּמּוּת יִקָּרֵא כָּל נִבְדָּל מֵחֹמֶר "אֱלֹהִים", וְיִקָּרְאוּ הַשּׁוֹפְטִים הַמֻּמְחִים "אֱלֹהִים" כַּאֲשֶׁר יִשְׁפְּטוּ בְּצֶלֶם אֱלֹהִים. וּלְהוֹרוֹת עַל מַעֲלַת נִצְחִיּוּתוֹ אֲשֶׁר מִמֶּנּוּ נֶאֱצַל נִצְחִיּוּת שְׁאָר הַנִּבְדָּלִים, נֶאֱמַר שֶׁהוּא אֱלֹהֵי הָאֱלֹהִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוקים, The expression “elo-ha” refers to something enduring, eternal. This is why Moses (Deut. 32,17) refers to demons, שדים, as לא אלו-ה, seeing that they are not eternal, are subject to death as our sages taught (Chagigah 16) The reason that the term “elo-ha” here appears in the plural mode, i.e. “elo-him,” is to teach us that G’d is the origin of all the various visible and invisible manifestations in the universe. This is what the prophet (Isaiah 6,3) has in mind when he described G’d as מלא כל הארץ כבודו, “the entire globe is a manifestation of His glory.” There is no other existence unless it has emanated from His existence. This is what Nechemyah 9,6 had in mind when he said ואתה מחיה את כלם, “You provide life for all of them.” When speaking of “appearances,” every phenomenon which is abstract as distinct from being tangible, is described by the generic term אלוקים. Professional, i.e. expert judges are called אלוהים, as they are able to pronounce judgment בצלם אלוקים, reflecting Divine wisdom. Their very profession is testimony to something enduring, divine in nature.


###### Sforno on Genesis 1:1:4
[Sforno on Genesis 1:1:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:1:4)

**אֵת הַשָּׁמַיִם.** הִנֵּה מִלַּת "שָׁם" תּוֹרֶה עַל מָקוֹם רָחוֹק, וְכָל סִימַן הָרַבִּים עִם קְדִימַת פַּתַּח מִלְּעֵיל יוֹרֶה עַל שְׁנַיִם שָׁוִים. וּבְכֵן מִלַּת "שָׁמַיִם" תּוֹרֶה עַל עֶצֶם רָחוֹק בְּיַחַס אֵלֵינוּ בִּשְׁנֵי מֶרְחָקִים שָׁוִים מִכָּל צַד. וְזֶה לֹא יִקְרֶה זוּלָתִי בְּגַלְגַּל סוֹבֵב בְּתַכְלִית הָעִגּוּל, אָמַר אִם כֵּן שֶׁבָּרָא אוֹתוֹ הָעֶצֶם אֲשֶׁר הוּא עַתָּה רָחוֹק מִמֶּנּוּ מִכָּל צַד בִּשְׁנֵי מֶרְחָקִים שָׁוִים וְהוּא הַגַּלְגַּל. וְלָכֵן לֹא אָמַר "בָּרָא שָׁמַיִם" כִּי לֹא יֵאָמֵר כֵּן מִצַּד עַצְמוֹ אֶלָּא בְּיַחֲסוֹ אֶל מְקוֹמֵנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את השמים, the word שם refers to a place which is distant, as opposed to the word פה, which means “here.” Every plural mode when accompanied by an accented penultimate syllable vocalised with a patach signals 2 of something which are equi-distant from all sides. This is something possible only in connection with an orbiting planet. This is something which is not possible, i.e that two points are equidistant from the center unless they are part of an orbiting spherical planet. The Torah therefore says that G’d created the phenomenon which at this time is far distant from us in such a way that all its sides are equi-distant from us, in other words the phenomenon is a planet, something spherical.


###### Sforno on Genesis 1:1:5
[Sforno on Genesis 1:1:5](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:1:5)

וְאָמַר **וְאֵת הָאָרֶץ**, הַמֶּרְכָּז הָרָאוּי לַגַּלְגַּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת הארץ, and the center which is orbited by the planet.


###### Sforno on Genesis 1:2:1
[Sforno on Genesis 1:2:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:2:1)

**וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ.** וְאוֹתָהּ הָאָרֶץ הַנִּבְרֵאת אָז הָיְתָה דָּבָר מֻרְכָּב מֵחֹמֶר רִאשׁוֹן הַנִּקְרָא תֹהוּ, וּמִצּוּרָה רִאשׁוֹנָה הַנִּקְרֵאת בֹּהוּ. כִּי אָמְנָם לֹא הָיָה נָאוֹת לַחֹמֶר הָרִאשׁוֹן זוּלָתִי צוּרָה אַחַת, הִיא הָיְתָה רִאשׁוֹנָה לְכָל צוּרוֹת הַמֻּרְכָּבִים בְּהֶכְרֵחַ. וּבָזֶה הִתְבָּאֵר שֶׁהַחֹמֶר הָרִאשׁוֹן דָּבָר מְחֻדָּשׁ. וְנִקְרָא הַחֹמֶר שֶׁל אוֹתוֹ הַמֻּרְכָּב הָרִאשׁוֹן תֹהוּ, לִהְיוֹתוֹ מִצַּד עַצְמוֹ דָּבָר כֹּחִיִּי בִּלְבַד בִּלְתִּי נִמְצָא בְּפֹעַל, כְּאָמְרוֹ "כִּי תֹהוּ הֵמָּה" (שמואל א יב:כא), כְּלוֹמַר בִּלְתִּי נִמְצָאִים בְּפֹעַל אֲבָל בְּדִמְיוֹן בִּלְבַד. וְהַצּוּרָה הַנְּשׂוּאָה בְּאוֹתוֹ הַמֻּרְכָּב הָרִאשׁוֹן נִקְרֵאת בֹּהוּ, כִּי בּוֹ בַּתֹּהוּ שֶׁאָמַר נִמְצֵאת בְּפֹעַל. וְקָרָא "אַבְנֵי בֹהוּ" (ישעיהו לד:יא) הַנּוֹשֵׂא הַבִּלְתִּי עוֹמֵד עִם צוּרָתוֹ זְמַן נֶחְשָׁב, כְּמוֹ שֶׁקָּרָה לְנוֹשֵׂא הַצּוּרָה הָרִאשׁוֹנָה שֶׁתֵּכֶף לָבַשׁ צוּרוֹת יְסוֹדוֹת מִתְחַלְּפוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והארץ היתה תהו ובהו, “this very center which was created at that time was composed of a mixture of raw materials, known as tohu, and its original external appearance is what is described as bohu. The reason is that the whole expanse of tohu was comprised of a uniform appearance. This explained that the first raw material was something entirely new. It is described as tohu to indicate that at that point it was merely something which had potential, the potential not yet having materialised, been converted to something actual. When we read in Samuel I 12,21 כי תהו המה, the meaning is that these phenomena did not exist in reality, they existed only in someone’s imagination. [a reference to pagan deities. Ed.] The appearance of this primordial raw material is described as bohu, meaning that as such it came to exist in actual fact, in real terms. Isaiah 34,11 “weights of emptiness.” This describes any phenomenon that does not retain its appearance for any length of time. It constantly changes like a chameleon.


###### Sforno on Genesis 1:2:2
[Sforno on Genesis 1:2:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:2:2)

**וְחֹשֶׁךְ.** הוּא הָאֲוִיר הֶחָשׁוּךְ הַנֶּאֱצָל אָז מֵהַמֻּרְכָּב הָרִאשׁוֹן הָיָה **עַל פְּנֵי תְהוֹם**, עַל פְּנֵי שְׁנֵי הַיְּסוֹדוֹת הַשְּׁפָלִים שֶׁנֶּאֶצְלוּ אָז גַּם כֵּן מֵהַמֻּרְכָּב הָרִאשׁוֹן וְהָיוּ מַקִּיפִים זֶה אֶת זֶה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וחשך, a reference to the air (atmosphere, totally dark which emanated at that time from the original raw material. על פני תהום, over the expanse of the two basic foundations which also emanated from the same origin and surrounded one another.


###### Sforno on Genesis 1:2:3
[Sforno on Genesis 1:2:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:2:3)

**וְרוּחַ אֱלֹהִים.** מְנִיעֵי הַגַּלְגַּל שֶׁנִּקְרְאוּ רוּחַ, כְּאָמְרוֹ "עוֹשֶׂה מַלְאָכָיו רוּחוֹת" (תהלים קד:ד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורוח אלוקים, the energy propelling the planet is called ruach,” as we know from Psalms 104,4 עושה מלאכיו רוחות, “He energises His messengers.”


###### Sforno on Genesis 1:2:4
[Sforno on Genesis 1:2:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:2:4)

**מְרַחֶפֶת עַל פְּנֵי הַמָּיִם.** הֵנִיעוּ אָז אֶת הָאֲוִיר הֶחָשׁוּךְ עַל פְּנֵי הַמַּיִם הַסּוֹבְבִים אָז אֶת יְסוֹד הָאָרֶץ. וּבְכֵן הָיָה שֶׁהַחֵלֶק מִמֶּנּוּ הַסָּמוּךְ לַגַּלְגַּל הִתְלַהֵב בִּתְנוּעָתוֹ, וְהוּא הָאֵשׁ הַיְסוֹדִיִּי, וְהַחֵלֶק מִמֶּנּוּ הַקָּרוֹב אֶל הַמַּיִם קָנָה אָז אֵיזֶה קֹר מִן הַמַּיִם, זוּלָתִי חֵלֶק מוּעָט מִמֶּנּוּ הַמִּתְחַמֵּם בְּמִקְרֶה בְּהִתְהַפְּכוּת נִצּוֹצוֹת מְאוֹרֵי הָאוֹר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מרחפת על פני המים, they activated the atmosphere above the waters which at that time surrounded the earth. This is the reason why the part which was closer to the spherical planet became incandescent through its motion [friction. Ed.] This phenomenon is what we know as the original fire. On the other hand, the part of the energy which remained closer to the waters acquired a degree of frigidity from the proximity to the waters, so that only a small part of the atmosphere really became hot through revolving and giving off sparks of fiery light.


###### Sforno on Genesis 1:3:1
[Sforno on Genesis 1:3:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:3:1)

**יְהִי אוֹר.** הוּא אוֹר שִׁבְעַת הַיָּמִים שֶׁהָיָה לְצוֹרֶךְ הַמִּתְהַוִּים בִּלְתִּי זֶרַע, וְהוּא יִהְיֶה לֶעָתִיד כִּדְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פֶּרֶק בַּתְרָא דִּכְתוּבּוֹת) שֶׁיִּהְיֶה אָז לְצוֹרֶךְ מַה שֶּׁעֲתִידָה לְהוֹצִיא גְּלוּסְקָאוֹת וּכְלֵי מִילַת שֶׁלֹּא מִכֹּחַ הַזֶּרַע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
"Let there be light" - this is the light of the seven days [i.e., *Or HaGanuz*], 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.


###### Sforno on Genesis 1:4:1
[Sforno on Genesis 1:4:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:4:1)

**וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב.** וְהָיָה כֵּן, כִּי רָאָה אֱלֹהִים וּבָחַר בִּמְצִיאוּתוֹ מִפְּנֵי הַתַּכְלִית אֲשֶׁר הוּא הַטּוֹב שֶׁבִּגְלָלוֹ הִמְצִיאוֹ בִּידִיעָתוֹ הַפּוֹעֶלֶת:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא אלוקים את האור כי טוב, This describes the reason why G’d created the light, not that He “saw”” something new which He had not been aware of previously. It was because it was “good,” that G’d had created the light.


###### Sforno on Genesis 1:4:2
[Sforno on Genesis 1:4:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:4:2)

**וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.** אוֹתָם הַיָּמִים שֶׁשִּׁמֵּשׁ בָּהֶם הָאוֹר הָרִאשׁוֹן, הָיוּ זְמַנֵּי אוֹר וְזְמַנֵּי חֹשֶׁךְ, שֶׁלֹּא בְּכֹחַ סִבּוּב גַּלְגַּל, אֶלָּא בְּרָצוֹן אֱלֹהִי שֶׁהִבְדִּיל בֵּין זְמַן הָאוֹר לִזְמַן הַחֹשֶׁךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבדל אלוקים בין האור ובין החשך, the days (prior to the fourth day when the sun was placed in orbit) during which use was made of the “original light,” periods of light and darkness alternated due to causes other than the revolving of the planet around its own axis, i.e. due to the direct expression of G’d’s desire. He ensured that periods of light alternated with periods of darkness.


###### Sforno on Genesis 1:5:1
[Sforno on Genesis 1:5:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:5:1)

**וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם.** אַף עַל פִּי שֶׁלֹּא הָיָה אָז זְמַן הָאוֹר וְהַ**חֹשֶׁךְ** מִתְנַהֵג עַל אוֹתוֹ הָאֹפֶן שֶׁמִּתְנַהֵג אֶצְלֵנוּ הַזְּמַן שֶׁאָנוּ קוֹרְאִים עַתָּה בְּשֵׁם יוֹם וּבְשֵׁם **לַיְלָה**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא אלוקים לאור יום; even though at that stage of creation “time” was not yet an operative term as we know it nowadays, i.e. the terms “day” and “night” were not yet used by anyone, G’d named these phenomena as such already at that time.


###### Sforno on Genesis 1:5:2
[Sforno on Genesis 1:5:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:5:2)

**וַיְהִי עֶרֶב וַיְהִי בֹקֶר.** אַף עַל פִּי שֶׁהִבְדִּיל הָאוֹר וְהַחֹשֶׁךְ שֶׁיִּהְיוּ מְשַׁמְּשִׁים בִּזְמַנִּים מִתְחַלְּפִים נִבְדָּלִים בִּלְתִּי סִבּוּב גַּלְגַּל, הִבְדִּילָם בְּהַדְרָגָה בְּאֹפֶן שֶׁהָיָה בֵּינֵיהֶם זְמַן עֶרֶב בְּבוֹא הַלַּיְלָה וּזְמַן בֹּקֶר בְּבוֹא הַיּוֹם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי ערב ויהי בקר, although G’d had made a separation between the light and the darkness, assigning to each different time frames in which to be active, independent of the planet earth revolving on its axis, He arranged for a transition from one phenomenon to the other to take place gradually, step by step. This occurred by means of inserting a period known as evening preceding total night, and a period of dawn preceding bright sunlight, daylight.


###### Sforno on Genesis 1:6:1
[Sforno on Genesis 1:6:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:6:1)

**יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם.** יְהִי טֶבַע בְּתוֹךְ הַמַּיִם הַיְסוֹדִיִּים, כְּמוֹ גַּלְגַּל בְּתוֹכָם סָבִיב מַבְדִּיל בְּצוּרָה קְצָתָם מִקְּצָתָם, בְּאֹפֶן שֶׁאֵיזֶה חֵלֶק עֶלְיוֹן מִן הַמַּיִם לְצַד הָאֲוִיר יָשׁוּב לְטֶבַע אֵדִיִּי. וְהִנֵּה בָּזֶה עָלוּ בְּהֶכְרֵחַ אֶל אֵיזֶה גְּבוּל בָּאֲוִיר הַיְסוֹדִיִּי, וְקִבֵּל הָאֲוִיר אֵיזֶה עִסּוּי בְּהֶכְרֵחַ לִהְיוֹת מָקוֹם לַחֵלֶק שֶׁנֶּהְפַּךְ לְאֵד וְהִתְפַּשֵּׁט אֶל מָקוֹם רַב הַכַּמּוּת מִמְּקוֹמוֹ הָרִאשׁוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהי רקיע בתוך המים, let there be טבע, i.e. guidelines, rules governing the function of what is below and what is above the primordial waters. Just as there are such parameters surrounding our world, i.e. the globe we call “earth,” so there should be similar guidelines governing what is below the atmosphere and earth itself. The region in which air exists should become clearly defined. [the gaseous nature of air should not be allowed to escape into all directions of the universe beyond our globe so that creatures on earth would die from the lack of air. In other words, the atmosphere should be “enclosed” whether by gravitational or other forces is immaterial. Ed.] At the same time, air should be given enough space within which “to breathe,” so to speak.


###### Sforno on Genesis 1:7:1
[Sforno on Genesis 1:7:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:7:1)

**וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ.** וּבִהְיוֹת שֶׁכַּאֲשֶׁר סָרוּ קְצָת הַמַּיִם הַיְסוֹדִיִּים מִתַּחַת אוֹתוֹ הַחֵלֶק מֵהֶם שֶׁנֶּהְפַּךְ לְטֶבַע אֵדִּי, כְּמוֹ שֶׁהָיָה בְּאָמְרוֹ "יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם", הָיָה רָאוּי שֶׁיֵּרֵד אָז הַחֵלֶק הָאֵדִּי אֶל אוֹתוֹ הַמָּקוֹם שֶׁסָּרוּ אוֹתָם הַמַּיִם מִשָּׁם, וְנַעֲשָׂה שֶׁאוֹתוֹ הָרָקִיעַ הַמַּבְדִּיל יִהְיֶה בּוֹ כֹּחַ עוֹצֵר וּמוֹנֵעַ אֶת הַחֵלֶק הָאֵדִּי שֶׁלֹּא יֵרֵד, וְהוּא הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ, בְּאֹפֶן שֶׁיֵּרֵד הַחֵלֶק הָאֲוִירִי הַמְעֻסֶּה וְנִשְׁאַר הָאֵדִּי בִּמְקוֹמוֹ הָרִאשׁוֹן. וְלָזֶה בְּהַגִּיעַ שָׁם הָאֵד הַלַּח יִתְעַבֶּה וְיוֹלִיד הַגֶּשֶׁם וְהַשֶּׁלֶג וְהַבָּרָד, וּבְהִתְעַבּוֹתָם יִכְבְּדוּ וְיֵרְדוּ, כְּאָמְרוֹ "לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם". רְצוֹנוֹ בְּאָמְרוֹ הַשָּׁמַיִם – הָרָקִיעַ הַמְעַבֶּה אֶת הַחֵלֶק הָאֲוִירִי, כְּאָמְרוֹ "וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם", וּבְהַגִּיעַ שָׁם הָאֵד הַקִּיטוֹרִי הַנִּלְהָב יוֹלִיד רַעַם וּבָרָק, כְּאָמְרוֹ "מַעֲלֶה נְשִׂיאִים מִקְצֵה הָאָרֶץ בְּרָקִים לַמָּטָר עָשָׂה". וּבִהְיוֹת קְצָת הַיְסוֹד הַמֵּימִי הַכָּבֵד לְמַעְלָה מֵהָאֲוִיר הַקַּל אֲשֶׁר אֶצְלֵנוּ נֶגֶד טִבְעָם, יוֹרֶה עַל פְּעֻלַּת פּוֹעֵל רְצוֹנִי מְכַוֵּן תַּכְלִית בְּלִי סָפֵק, כְּאָמְרוֹ "וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
"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


###### Sforno on Genesis 1:7:2
[Sforno on Genesis 1:7:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:7:2)

**וַיְהִי כֵן.** נִשְׁאַר קַיָּם כֵּן נֶגֶד טִבְעוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
"and it was so" - it remained thus against its nature.


###### Sforno on Genesis 1:8:1
[Sforno on Genesis 1:8:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:8:1)

**וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם.** מִפְּנֵי שֶׁפְּעֻלּוֹת הַשְּׁמִימִיִּים יַגִּיעוּ לָנוּ בְּאֶמְצָעוּתוֹ, כְּאָמְרוֹ **וַיִּתֵּן אוֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלְהַבְדִּיל וְכוּ׳**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא אלוקים לרקיע שמים. Seeing that activities occurring in the celestial regions reach us by means of G’d’s agents and not directly, the Torah had to tell us that G’d named the phenomenon, otherwise we would not have known this, [would have considered it as a result of an evolutionary process. Ed.] We know of this indirect activity of G’d when the Torah referred (verses 17-18) to “G’d placed them (the luminaries) in the רקיע השמים, and assigned to them the task to illuminate the earth, etc.”


###### Sforno on Genesis 1:9:1
[Sforno on Genesis 1:9:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:9:1)

**יִקָּווּ הַמַּיִם.** לֹא שֶׁיִּיבְשׁוּ, כַּאֲשֶׁר חָשְׁבוּ רַבִּים וְאָמְרוּ שֶׁיוֹבֶשׁ חֵלֶק הָאָרֶץ הַמְגוּלָּה קָרָה בְּכֹחַ מַעֲרְכוֹת הַשָּׁמַיִם. אֲבָל צִוָּה שֶׁיִּקָּווּ אֶל מָקוֹם אֶחָד וְלֹא יַעַבְרוּנְהוּ, וּבְכֵן גָּבְהוּ מִן הָאָרֶץ וְאֵינָם נוֹפְלִים עָלֶיהָ כַּאֲשֶׁר יָעִיד הַחוּשׁ, כְּאָמְרוֹ "גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן בַּל יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ" (תהלים קד:ט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יקוו המים; this does not mean that the waters should dry up, as many people interpreted it. These people said that the process would be achieved by a substantial part of the oceans freezing and turning to ice such as the polar regions, and that this would be caused by forces in the celestial regions. אל מקום אחד. The waters should not deviate from this location. As a result they became much higher than the surrounding land mass without crashing down on earth as our senses would have us think would be the case. This is why David tells us in Psalms 104,9: גבול שמת בל יעברון, “You have set them limits which they must not cross.” The meaning is that the waters must not flood the earth.”


###### Sforno on Genesis 1:10:1
[Sforno on Genesis 1:10:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:10:1)

**וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ.** קָרָא הַחֵלֶק בְּשֵׁם הַכֹּל, כִּי אָמְנָם זֶה הַחֵלֶק הָיָה עִקַּר הַמְכֻוָּן מִכֻּלָּם, כְּאָמְרוֹ (ישעיהו מה:יח) "לָשֶׁבֶת יְצָרָהּ".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא אלוקים ליבשה ארץ, G’d assigned a name which is applicable to the whole also to parts of it. The reason is that the particular part of the “earth” described previously as merely יבשה, is in reality the most important and productive part of the “earth.” (based on Moreh Nevuchim) Isaiah 45,18 already referred to this when he said of earth that לשבת יצרה, “G’d formed it in order that it be populated,” i.e. subterranean earth is of secondary importance, seeing one cannot cultivate it and make it one’s habitat.


###### Sforno on Genesis 1:10:2
[Sforno on Genesis 1:10:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:10:2)

**וַיַּרְא אֱלֹהִים כִּי טוֹב.** רָצָה כֵּן בִּשְׁבִיל הַתַּכְלִית שֶׁהוּא טוֹב הַמְכֻוָּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
"and G-d saw that it was good" - He wanted it thus because of the goal which is: the intended Goodness


###### Sforno on Genesis 1:11:1
[Sforno on Genesis 1:11:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:11:1)

**דֶּשֶׁא.** מִינֵי עֲשָׂבִים לְמַאֲכַל בְּהֵמָה, כְּאָמְרוֹ (יואל ב:כב) "כִּי דָשְׁאוּ נְאוֹת מִדְבָּר".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
דשא, herbs fit for consumption by animals. We find this expression used in this sense in Yoel 2,22כי דשאו נאות מדבר, “for its herbs (the ones for the beasts) are found in the pastures of the wilderness.”


###### Sforno on Genesis 1:11:2
[Sforno on Genesis 1:11:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:11:2)

**עֵשֶׂב מַזְרִיעַ זֶרַע.** לְמַאֲכַל אָדָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עשב מזריע זרע, for consumption by human beings.


###### Sforno on Genesis 1:11:3
[Sforno on Genesis 1:11:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:11:3)

**עֵץ פְּרִי עוֹשֶׂה פְּרִי לְמִינוֹ.** כִּי הַמֻּרְכָּב מִשְּׁנֵי מִינִין לֹא יוֹלִיד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עץ פרי עושה פרי למינו, if it were a mixture of more than one species it would not be able to reproduce itself.


###### Sforno on Genesis 1:11:4
[Sforno on Genesis 1:11:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:11:4)

**וַיְהִי כֵן.** נִתְקַיֵּם כֵּן בִּלְתִּי שֶׁיְּקַבֵּל הַפָּחוֹת וְהַיֶּתֶר, בְּאֹפֶן שֶׁאִם יִקְרֶה צֶמַח מֻרְכָּב מִשְּׁנֵי מִינִים לֹא יוֹלִיד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי כן, it endured, in its original format, not becoming adulterated nor shedding any of its individuality. Had it absorbed parts of competing species it could not have procreated itself.


###### Sforno on Genesis 1:14:1
[Sforno on Genesis 1:14:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:14:1)

**יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם.** בְּאוֹתוֹ הָרָקִיעַ הַנּוֹצָר בְּיוֹם שֵׁנִי, יְהִי נִיצוֹץ הַמְּאוֹרוֹת, וְשָׁם יִתְרַבֶּה וְיִתְמַזֵּג לִפְעֹל בַּתַּחְתּוֹנִים כָּל הָאָמוּר בַּפָּרָשָׁה, כְּמוֹ שֶׁנִּרְאֶה בַּחוּשׁ שֶׁיִּתְרַבֶּה אוֹר הַנִּיצוֹץ בְּעָבְרוֹ בְּמַיִם זַכִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהי מאורות ברקיע השמים, the planets created on the second day should now begin to function by providing light. Their influence should be concentrated on the “lower” universe, as it is visible to us with our senses. Everything mentioned in this paragraph refers to sensations perceived by the creatures on earth. By traversing pure waters on the way to earth, the light refracted by these luminaries is increased manifold.


###### Sforno on Genesis 1:15:1
[Sforno on Genesis 1:15:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:15:1)

**לְהָאִיר עַל הָאָרֶץ.** שֶׁיָּבֹא עָלֶיהָ מֵאֵת הַמְּאוֹרוֹת אוֹר מְמֻזָּג נָאוֹת לְיוֹשְׁבֶיהָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
להאיר על הארץ, they should dispense their light at a time when it is beneficial for the inhabitants of the earth.


###### Sforno on Genesis 1:15:2
[Sforno on Genesis 1:15:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:15:2)

**וַיְהִי כֵן.** נִתְקַיֵּם כֵּן אוֹתוֹ הַהִתְמַזְּגוּת הַמֻּכְרָח בְּמִצְוָתוֹ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי כן, G’d’s directive was executed and became a permanent feature of natural law.


###### Sforno on Genesis 1:16:1
[Sforno on Genesis 1:16:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:16:1)

**וַיַּעַשׂ... וַיִּתֵּן... לְהָאִיר... וְלִמְשֹׁל... וּלְהַבְדִּיל... כִּי טוֹב.** עַל הַמְּאוֹרוֹת וּשְׁאָר הַכּוֹכָבִים אָמַר וַיַּעַשׂ, כִּי הָיוּ בִּכְלַל חֶלְקֵי הַגַּלְגַּלִּים אוֹ הַשָּׁמַיִם, אֲשֶׁר כְּבָר סִפֵּר בְּרִיאָתָם (בראשית א:א), וְלָזֶה לֹא הִזְכִּיר לָהֶם בְּרִיאָה רַק עֲשִׂיָּה. וְזֶה שֶׁהִמְצִיא אוֹתָם מִמִּקְצָת חֶלְקֵי הַגַּלְגַּלִּים עַל תְּמוּנָה כַּדּוּרִית וְצוּרָה מְאִירָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעש...ויתן...להאיר...ולמשול..ולהבדיל..כי טוב, all of these expressions refer to the luminaries and the other stars. The Torah first writes: ויעש, seeing that up until that point sun and moon had simply been part of all the other celestial bodies which had been created on the second day, or of “heaven,” whose creation had already been reported in verse 1. This is the reason why at this stage the Torah does not call the development of these luminaries an act of creation, ויברא or something similar, but merely writes ויעש, which describes the completion of a process that had already been begun previously. At this stage, G’d singled out these two luminaries from among all the planets and assigned them their function


###### Sforno on Genesis 1:16:2
[Sforno on Genesis 1:16:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:16:2)

**כִּי טוֹב.** כְּלוֹמַר שֶׁכִּוֵּן בָּזֶה אֶל הַטּוֹב, וְהוּא הַתַּכְלִית הַנָּאוֹת לְפָעֳלוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The word כי טוב, “that it was good,” describes G’d’s impression after He had removed these luminaries from their original place in the universe, given them spherical shape so that they can orbit, and function as luminaries.


###### Sforno on Genesis 1:18:1
[Sforno on Genesis 1:18:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:18:1)

**וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה.** לְחַדֵּשׁ הֲוָיוֹת בַּתַּחְתּוֹנִים, וְהֻצְרְכוּ אָז עִם הָאוֹר הָאֶחָד לַהֲוָיוֹת בַּעֲלֵי חַיִּים אֲשֶׁר הֵם יוֹתֵר נִכְבָּדִים מֵהַצְּמָחִים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולמשול ביום ובלילה, in order to bring new creatures into life in the “lower” regions of the universe, i.e. these living creatures, as opposed to the plants, required more than the light G’d had created on the first day. Seeing they are more important and more sophisticated beings they require exposure to better light in order to flourish.


###### Sforno on Genesis 1:18:2
[Sforno on Genesis 1:18:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:18:2)

**לְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.** לְהַבְדִּיל בַּתַּחְתּוֹנִים בִּזְרִיחָתָם וּבִשְׁקִיעָתָם בֵּין זְמַן הָאוֹר שֶׁקְּרָאוֹ יוֹם וּבֵין זְמַן הַחֹשֶׁךְ אֲשֶׁר קְרָאוֹ לַיְלָה, כְּאָמְרוֹ לְמַעְלָה **לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולהבדיל בין האור ובין החושך, to establish clear demarcations amongst the inhabitants of the lower regions of the universe, between when these respective luminaries were to shine, and when they were to set, i.e. to disappear from view. Basically, the meaning is the same as in verse 14 above.


###### Sforno on Genesis 1:20:1
[Sforno on Genesis 1:20:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:20:1)

**יְעוֹפֵף עַל הָאָרֶץ עַל פְּנֵי רְקִיעַ הַשָּׁמָיִם.** לְנַקּוֹת אֲוִיר הָאָרֶץ לְיוֹשְׁבֶיהָ מֵאֵיזֶה לַחוּת מוֹתְרִיִּי מְשֻׁלָּח מִן הָרָקִיעַ הַנּוֹצָר בַּיּוֹם הַשֵּׁנִי בְּאֶמְצָעוּת הַנִּצּוּץ הַפּוֹעֵל בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יעופף על הארץ על פני רקיע השמים, in order to cleanse the air of the atmosphere for the benefit of the inhabitants of the earth from any excessive moisture in the air which had resulted through the creation of the rakia on the second “day.”


###### Sforno on Genesis 1:21:1
[Sforno on Genesis 1:21:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:21:1)

**וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים.** שֶׁלֹּא הִסְפִּיק הַכֹּחַ הַמּוֹלִיד הַמְסֻדָּר בַּמַּיִם לְהַמְצִיא הַתַּנִּינִים הָרִאשׁוֹנִים בְּלִי זֶרַע, עַד שֶׁבָּרָא אָז כֹּחַ מַסְפִּיק לָזֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברא אלוקים את התנינים, the evolutionary powers of the waters did not suffice for this task. They could not produce the original sea-monsters without having been provided for this with seed by the Creator.


###### Sforno on Genesis 1:22:1
[Sforno on Genesis 1:22:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:22:1)

**וַיְבָרֶךְ אוֹתָם אֱלֹהִים.** כִּי לֹא יֻשַּׂג הַתַּכְלִית בָּהֶם זוּלָתוֹ בִּהְיוֹתָם רַבִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברך אותם אלוקים, seeing there were so many of them they would not achieve their purpose in this universe without such a Divine blessing.


###### Sforno on Genesis 1:24:1
[Sforno on Genesis 1:24:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:24:1)

**תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה.** הַחִיּוּנִיּוּת נוֹסֶפֶת עַל הַצּוֹמַחַת:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תוצא הארץ נפש חיה, earth should produce living creatures possessing a quality of life superior to that of the plants.


###### Sforno on Genesis 1:24:2
[Sforno on Genesis 1:24:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:24:2)

**וַיְהִי כֵן.** בְּלִי תּוֹסֶפֶת וְגֵרָעוֹן, שֶׁאִם יִתְחַדֵּשׁ מֻרְכָּב מִשְּׁנֵי מִינִין לֹא יוֹלִיד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי כן, it was exactly so, i.e. without omissions or additions. If any of the components of these creatures (genes) were to be missing, they would lose the ability to procreate in kind.


###### Sforno on Genesis 1:25:1
[Sforno on Genesis 1:25:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:25:1)

**וַיַּעַשׂ אֱלֹהִים אֶת חַיַּת הָאָרֶץ לְמִינָהּ.** נָתַן לְכָל מִין הַסְּגֻלּוֹת וְהַרְגָּשׁוֹת כְּפִי הַצָּרִיךְ לַמִּין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
“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.


###### Sforno on Genesis 1:26:1
[Sforno on Genesis 1:26:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:26:1)

**וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה.** נָתַן אָז כֹּחַ בְּפַמַלְיָא שֶׁלּוֹ לְהַשְׁפִּיעַ אֶת הַצֶּלֶם בַּנּוֹשֵׂא הַמּוּכָן לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר אלוקים נעשה, at this point G’d endowed His entourage to carry out the task assigned to it.


###### Sforno on Genesis 1:26:2
[Sforno on Genesis 1:26:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:26:2)

**אָדָם.** מִין מִמִּינֵי נֶפֶשׁ חַיָּה שֶׁיָּצַרְתִּי שֶׁשְּׁמוֹ אָדָם, כְּאָמְרוֹ "וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה" (בראשית ב:ז) נַעֲשֶׂהוּ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אדם, another one of the species referred to as נפש חיה, one known as אדם. This is why we read in Genesis 2,7 ויהי האדם לנפש חיה, “Adam became one of the species known as נפש חיה.”


###### Sforno on Genesis 1:26:3
[Sforno on Genesis 1:26:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:26:3)

**בְּצַלְמֵנוּ.** שֶׁהוּא עֶצֶם שִׂכְלִי וְנִצְחִי, וּבָזֶה פָּתַח הָאֵל יִתְבָּרַךְ פֶּתַח בְּתוֹרָתוֹ לִקְנוֹת יְדִיעָה בָּעֲצָמִים הַנִּבְדָּלִים בִּידִיעַת נַפְשֵׁנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בצלמנו, a species designed to live forever seeing that it is predominantly intellectual. By doing this, G’d provided an opening by means of His Torah to acquire an understanding of the nature of purely spiritual, disembodied beings such as angels. Our soul has been given the key to understand something about the nature of such beings.


###### Sforno on Genesis 1:26:4
[Sforno on Genesis 1:26:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:26:4)

**כִּדְמוּתֵנוּ.** בְּעִנְיַן הַמַּעֲשִׂיּוֹת שֶׁיִּדְמֶה בָּם קְצָת לְפַמַלְיָא שֶׁל מַעְלָה, בְּצַד מַה שֶׁהֵם פּוֹעֲלִים בִּידִיעָה וּבְהַכָּרָה. אָמְנָם פְּעֻלָּתָם הִיא בִּלְתִּי בְּחִירִיִּית, וּבָזֶה לֹא יִדְמֶה לָהֶם הָאָדָם. וּבִקְצָת יִדְמֶה הָאָדָם לָאֵל יִתְבָּרַךְ הַפּוֹעֵל בִּבְחִירָה. אָמְנָם בְּחִירַת הָאֵל יִתְבָּרַךְ הִיא לְעוֹלָם לַטּוֹב, וְלֹא כֵּן הַבְּחִירָה הָאֱנוֹשִׁית. וְעִם זֶה הִנֵּה הָאֱלֹהִית עַל אוֹפֶן נִכְבָּד מְאֹד יוֹתֵר מִן הַבְּחִירָה הָאֱנוֹשִׁית. וְלָכֵן אָמַר כִּדְמוּתֵנוּ – כְּמוֹ דְּמוּתֵנוּ, לֹא כִּדְמוּתֵנוּ הָאֲמִתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כדמותנו, acting intelligently like the angels, though from free choice, not like the angels who act under Divine compulsion. In this respect, though the angels are celestial beings, they do not resemble man. In this respect man is a little more like G’d Himself than are the angels, though our habitat is in the “lower” regions of the universe. The principal difference between G’d’s total freedom of action and that of man’s is that G’d’s freedom of action is always put to a constructive use, whereas man frequently abuses his G’d given freedom to oppose the expressed will of His Creator. At any rate, not being hampered by the limitations imposed by having a body, the qualitative freedom of G’d is far superior to that of man, and this is why the Torah uses the comparative כדמותנו, to show that the comparison is limited.


###### Sforno on Genesis 1:27:1
[Sforno on Genesis 1:27:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:27:1)

**בְּצֶלֶם אֱלֹהִים.** הִנֵּה מִלַּת אֱלֹהִים עַל צַד הַהִדַּמּוּת תֵּאָמֵר עַל כָּל עֶצֶם שִׂכְלִי בְּפֹעַל שָׁלֵם נִבְדָּל מֵחֹמֶר, וּבָזֶה הוּא נִצְחִי בְּהֶכְרֵחַ. וְלָכֵן תֵּאָמֵר עַל הָאֵל יִתְבָּרַךְ וְעַל מַלְאָכָיו, וּכְמוֹ כֵן תֵּאָמֵר עַל הַשּׁוֹפְטִים עַל שֵׁם הַחֵלֶק הַשִּׂכְלִי הָרָאוּי בָּהֶם. אָמְנָם בִּהְיוֹת כִּי הַשֵּׂכֶל הָאֱנוֹשִׁי אַף עַל פִּי שֶׁפְּעֻלַּת הַשְׂכָּלָתוֹ הוּא בִּלְתִּי שׁוּם כְּלִי חָמְרִי, וְתִתְפַּשֵּׁט עַל בִּלְתִּי מוּחָשׁ וְעַל קְצָת עֲתִידוֹת, וְלֹא יֶחֱלַשׁ בְּהַרְבּוֹתוֹ פְּעֻלַּת הַשְׂכָּלָתוֹ וְלֹא בְּעֵת זִקְנַת הַגּוּף, אֲבָל יוֹסִיף אֹמֶץ, וּמִכָּל אֵלֶּה הִתְבָּאֵר שֶׁהוּא נִבְדָּל מֵחֹמֶר בְּלִי סָפֵק, כִּי אָמְנָם הֵפֶךְ כָּל אֵלֶּה יִקְרֶה לַכֹּחוֹת הַגּוּף הַחָמְרִיּוֹת, מִכָּל מָקוֹם קֹדֶם שֶׁיִּתְבּוֹנֵן בִּהְיוֹתוֹ אָז מְשֻׁלָּל מִכָּל שְׁלֵמוּת אֲשֶׁר הוּכַן לוֹ, לֹא יִקָּרֵא אֱלֹהִים אֲבָל יִקָּרֵא צֶלֶם אֱלֹהִים בִּלְבַד, עַד שֶׁיִּקְנֶה שְׁלֵמוּת בִּפְרָט בַּחָכְמָה אֲשֶׁר בָּהּ יִקְנֶה אַהֲבַת הָאֵל וְיִרְאָתוֹ, כִּי אָז יִהְיֶה עֶצֶם שִׂכְלִי בְּפֹעַל שָׁלֵם נִבְדָּל מֵחֹמֶר, וּמִזֶּה יִתְחַיֵּב שֶׁיִּהְיֶה נִצְחִי וְקַיָּם גַּם אַחֲרֵי מִיתַת הַגּוּף. וּבִהְיוֹת בִּבְחִירַת הָאָדָם לִקְנוֹת זֶה הַשְּׁלֵמוּת בְּהִשְׁתַּדְּלוֹ לְהִתְבּוֹנֵן בַּחָכְמָה הַנִּזְכֶּרֶת, הִנֵּה הִתְבָּאֵר שֶׁכַּאֲשֶׁר יִמְנַע עַצְמוֹ מִזֶּה, יִשָּׁאֵר כֹּחוֹ הַשִּׂכְלִי עַל חֲיוּתוֹ מְשֻׁלָּל מִכָּל שְׁלֵמוּת בְּפֹעַל כְּמוֹ שֶׁהָיָה בַּתְּחִלָּה, וְיַעֲלֶה בְּתֹהוּ וְיֹאבַד, כְּאָמְרוֹ "אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ" (תהלים מט:כא), וְאֶת כָּל אֵלֶּה הוֹרָה הָאֵל יִתְבָּרַךְ בִּשְׁתֵּי מִלּוֹת בְּאָמְרוֹ "בְּצֶלֶם אֱלֹהִים".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בצלם אלוקים, when the word אלוקים appears as a description, i.e. in the nature of an adjective, it refers to creatures who are spiritual in their essence, not just that they possess spiritual potential. Such beings are devoid of such physical matter, are totally disembodied. This is what makes them basically infinite. This is the reason why such an adjective, attribute, is applied to G’d as well as to His angels. The term is also used in connection with judges, i.e. describing the predominating intellectual function they must perform if their decisions are to reflect true justice. Whereas it is an undisputed fact that the human intellect operates without direct dependence on any part of the body, that it does not age along with the remainder of the body it inhabits, but, on the contrary, sometimes improves while the body ages and becomes barely able to sustain the soul which inhabits it, and while it is also a fact that exercise of the intellect does not result in fatigue, etc, it is still not called אלוקים, something divine, but only צלם אלוקים, “something which mirrors something divine.” Until this intellect has acquired חכמה, i.e. a reverence for G’d and love for Him, its Creator, it is completely imperfect. It follows that it is man’s task to perfect his G’d given intelligence by acquiring the knowledge and insights which can be provided only by the study of Torah and by the practice of the laws of the Torah. If man, i.e. religiously atheistic intellectuals, do not use their intellect in the manner G’d meant for them to use it, it actually becomes a negative asset, a hindrance, so that in the end it turns out to be completely vain, as pointed out in Psalms 49,21 אדם ביקר ולא יבין נמשל כבהמות ידמו, “if man does not understand the divine gift his intellect represents he is comparable to the beasts which perish.” This entire lesson is condensed in the two words בצלם אלוקים.


###### Sforno on Genesis 1:28:1
[Sforno on Genesis 1:28:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:28:1)

**וְכִבְשֻׁהָ.** שֶׁתָּגִינוּ בְּשִׂכְלְכֶם וְתִמְנְעוּ אֶת הַחַיּוֹת שֶׁלֹּא יִכָּנְסוּ בִּגְבוּלְכֶם, וְאַתֶּם תִּמְשְׁלוּ בָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וכבשה, this is not a directive to conquer earth with muscular power, but to subdue it by means of man’s superior intellect. It means that man is to use his intelligence to prevent predators from invading his habitats, demonstrating the fact that man is superior, can outwit the beasts.


###### Sforno on Genesis 1:28:2
[Sforno on Genesis 1:28:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:28:2)

**וּרְדוּ.** בִּמְצוֹדִים וַחֲרָמִים לְהַכְנִיעָם לַעֲבוֹדַתְכֶם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורדו, trapping the beasts, training them to bend to man’s will.


###### Sforno on Genesis 1:29:1
[Sforno on Genesis 1:29:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:29:1)

**הִנֵּה נָתַתִּי לָכֶם.** לְמַאֲכַל אָדָם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הנה נתתי לכם, as food to be consumed by man.


###### Sforno on Genesis 1:30:1
[Sforno on Genesis 1:30:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:30:1)

**וּלְכָל חַיַּת הָאָרֶץ.** אֲבָל לְכָל חַיַּת הָאָרֶץ וְלַבְּהֵמָה וְלָעוֹף נָתַתִּי **אֶת כָּל יֶרֶק עֵשֶׂב לְאָכְלָה**, מִינֵי הָעֵשֶׂב שֶׁאֵינָם זוֹרְעִים זֶרַע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולכל חית הארץ, but to all the beasts on earth including the birds and the domesticated animals I have allocated את כל ירק עשב, different kinds of herbs which are not generating seed.


###### Sforno on Genesis 1:31:1
[Sforno on Genesis 1:31:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:31:1)

**אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד.** תַּכְלִית הַמְּצִיאוּת בִּכְלָלוֹ טוֹב מְאֹד יוֹתֵר מִן הַתַּכְלִיתִיּוֹת הַפְּרָטִיּוֹת הַמְכֻוָּנוֹת אֵלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את כל אשר עשה והנה טוב מאד, the accomplishment of a project containing many different parts is greater than the accomplishment of each part of such project successfully. Now that G’d had completed the entire project successfully, the Torah described this with the additional word מאד instead of merely טוב.


###### Sforno on Genesis 1:31:2
[Sforno on Genesis 1:31:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/1:31:2)

**יוֹם הַשִּׁשִּׁי.** הָרִאשׁוֹן אֲשֶׁר בּוֹ הָיָה רֵאשִׁית לְכָל שִׁשִּׁי, אֲשֶׁר בּוֹ יִכְלוּ כָּל הַמַּעֲשִׂים כְּדֵי לִשְׁבּוֹת בְּשַׁבָּת, כְּאָמְרוֹ (שמות כ:ט-י) "וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וְיוֹם הַשְּׁבִיעִי שַׁבָּת".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יום הששי, this is the first day which is described as “the (sixth) day.” In other words, it was the first of many days known as “the sixth,” but this was the first such day. The specific function of the sixth day is to be the bridge between the ordinary weekdays and the Sabbath. The “six” days have been defined in Exodus 20,9-10 as the days on which “you will perform all your tasks involving work.”