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{
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"text": "Ibn Ezra on Bereshit"
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"text": "Ibn Ezra on Gen."
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"text": "אבן עזרא על ברא'"
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"text": "אבן עזרא על ברא׳"
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"enDesc": "Ibn Ezra’s commentary on the Tanakh reflects his knowledge as a Hebrew grammarian and philologist. His commentary is terse and aims to discover the pshat, the contextual meaning, of the text. Ibn Ezra was known for his independent ideas which aroused much controversy. Many view Ibn Ezra as the forefather of Biblical criticism. As an example, in the last chapter of Sefer Devarim (34:10), Ibn Ezra comments that Joshua, and not Moshe, wrote from this point until the end of the Torah.",
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"ref": "Ibn Ezra on Genesis 1:1",
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"IN THE BEGINNING. Our wise men<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The Hebrew grammarians. See Ibn Janah, <i>Sefer ha-Rikmah</i>, 6:2.</i> taught that the letter <i>bet</i> (of <i>bereshit</i>, in the beginning) is superfluous.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The letter <i>bet</i> placed before the word <i>reshit</i> has no translatable meaning. According to Weiser it is there for emphasis. Our verse should thus be rendered: First God created heaven and earth.</i> They compare it to the <i>bet</i> in the word <i>ba-rishonah</i> (at the first) (Genesis 13:4). We know the <i>bet</i> in <i>ba-rishonah</i> to be superfluous for we find <i>they shall set forth first</i> (rishonah) (Numbers 2:9).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">According to this opinion <i>rishonah</i> and <i>ba-rishonah</i> mean the same. Hence the <i>bet</i> of <i>ba-rishonah</i> is superfluous.</i> However, if this were so the <i>bet</i> (of <i>bereshit</i>) would be vocalized with a long <i>kamatz</i>.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">As is the <i>bet</i> of <i>ba-rishonah</i>. The fact that the <i>bet</i> of <i>bereshit</i> is vocalized with a <i>sheva</i> proves that both cases are not exactly the same.</i> Other scholars maintain that the word <i>bereshit</i> is always in the construct and its meaning in our verse is: “In the beginning of the evening, or of the night, or of the darkness.”<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The word or phrase that <i>bereshit</i> is connected to is missing and must be supplied by the reader. According to Cherez, I.E. is trying to explain why the superfluous <i>bet</i> of <i>bereshit</i> is vocalized with a <i>sheva</i> while that of <i>ba-rishonah</i> is vocalized with a <i>kamatz</i>. The reason is that <i>bereshit</i> is in the construct and therefore is vocalized with a <i>sheva</i>.</i> However, they have overlooked <i>And he chose a first part</i> (reshit) <i>for himself</i> (Deuteronomy 33:21).<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Where the word <i>reshit</i> is in the absolute.</i> Others say that the <i>bet</i> of <i>bereshit</i> is a preposition.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The Hebrew texts printed in our editions are most probably incorrect. We have followed <i>Vat. Ebr</i>. 38, which has <i>kli ta’am</i> rather than <i>bli ta’am</i>. For alternate interpretations see Filwarg, Weiser and Cherez.</i> They explain that Scripture intends to preclude the thought that heaven and earth were preexisting. Hence it states, <i>In the beginning</i>.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The <i>bet</i> is there for emphasis. The meaning of the verse is: <i>In the</i> beginning, i.e., before anything was created, God created heaven and earth.</i> I believe that <i>bereshit</i> is in the construct, as in <i>In the beginning of</i> (bereshit) <i>the reign of Jehoiakim</i> (Jeremiah 26:1).<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">I.E. agrees that <i>bereshit</i> is in the construct. He disagrees with the earlier quoted opinion only in maintaining that it is not always in the construct.</i> Don’t ask, how can a word in the construct be connected to a verb in the perfect.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">A noun is usually in the construct when connected to another noun, hence I.E.’s comment.</i> This presents no problem, for we find that very case in the verse <i>When the Lord spoke at first with Hosea</i> (Hosea 1:2),<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"><i>Techillat</i> (at first) is in the construct with <i>dibber</i> (spoke).</i> and in the verse <i>the city where David encamped</i> (Isaiah 29:1).<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"><i>Kiryat</i> (the city) is in the construct with <i>chanah</i> (encamped).</i> The meaning of <i>bereshit</i> will be explained in our comments on the next verse.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">That is, the explanation of what <i>bereshit</i> in the construct is to be connected to.</i>",
"CREATED. Most Biblical commentators explain that the word <i>bara</i> (created) indicates creation <i>ex nihilo</i>. <i>But if the Lord make</i> (yivra) <i>a new thing</i> (beri’ah) (Num. 16:30) is similar. However, they have overlooked <i>And God created</i> (va-yivra) <i>the great sea monsters</i><sup class=\"footnote-marker\">14</sup><i class=\"footnote\">God obviously did not create the sea monsters <i>ex nihilo</i>, for the verse concludes, <i>and every living creature that creepeth, wherewith the waters swarmed</i>, which shows that the sea monsters were created out of the water. Also, it is absurd to assume that on the fifth day of creation God would create sea monsters <i>ex nihilo</i>.</i> (Gen. 1:21) and the three times the word created is used in one verse, viz., <i>And God created</i> (va-yivra) <i>man in His own image, in the image of God created</i> (bara) <i>He him; male and female created</i> (bara) <i>He them</i> (Gen. 1:27). They also failed to consider <i>I form the light, and create darkness</i> (Is. 45:7) wherein darkness, which is the opposite of light, an existing entity, is described by the prophet as being created.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Darkness is the absence of light. Thus Isaiah uses the term created in the opposite sense of creation <i>ex nihilo</i>. In Isaiah it means the creation of nothing out of something (Krinsky). Hence <i>bara</i> does not necessarily imply creation <i>ex nihilo</i>.</i> The following is the precise explanation of the word <i>bara</i>. <i>Bara</i> has two meanings, one of which has been noted above.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">That is, to create or make.</i> The second<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">That is, to eat.</i> is found in the verse <i>neither did he eat</i> (bara) <i>bread with them</i> (II Samuel 12:17). However, in the latter case, an <i>alef</i> has been substituted for a <i>heh</i>.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Most of our manuscripts of the Bible have <i>barah</i> with a <i>heh</i>. However, Ibn Ezra’s manuscript must have had <i>bara</i> with an <i>alef</i>. See also Jacob ben Haim’s edition of the Hebrew Bible, 1524, which has the same reading as Ibn Ezra. There is some difficulty in understanding this comment as the printed text is corrupt. We have followed <i>Vat. Ebr</i>. 38 as suggested by Weiser. For a different rendering see Filwarg.</i> The reason is that <i>bara</i> (in I Sam. 12:17) is similar to <i>le-havrot</i> (to urge to eat) in <i>And all the people came to cause David to eat</i> (le-havrot) <i>bread</i> (II Sam. 3:35). The verb <i>le-havrot</i> appears in the <i>hifil</i> (and its root ends with <i>heh</i>), for if it ended with an <i>alef</i>, Scripture would have read <i>le-havri</i>, as in <i>to make yourselves fat</i> (le-havri’achem) <i>with the chiefest of all the offerings of Israel</i> (I Sam. 2:29). We also find <i>bara</i> conjugated in the <i>pi’el</i>, as in <i>and cut down</i> (u-vereta) <i>for thyself (trees)</i> (Joshua 17:15). This is not like the similar word <i>beru</i> in <i>choose</i> (beru) <i>you a man for you</i> (I Sam. 17:8) but rather like <i>bare</i> (hack, dispatch) in <i>and dispatch them</i> (u-vare) <i>with their swords</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Ibn Janah, <i>The Book of Roots</i>, root <i>bet, resh, alef</i>, explains <i>bara</i> in Josh. 17:15 to mean chose, as in I Sam. 17:8. Ibn Ezra disagrees. The point of I.E’s comment is that <i>bara</i> spelled <i>bet, resh, alef</i> primarily means to cut. It is encountered with this meaning in both the <i>kal</i> and <i>pi’el</i>. <i>Bara</i> also means to eat. However, in the latter case its root is <i>bet, resh, heh</i>, although it is found spelled <i>bet, resh, alef</i> in I Sam. 17:8. In the latter instance, however, we treat it as if there were an interchange between the <i>heh</i> and <i>alef</i>.</i> (Ezekiel 23:47). The meaning of <i>bara</i> is to cut or to set a boundary. The intelligent person will understand what I am alluding to.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">I. Husik, <i>A History of Medieval Jewish Philosophy</i>, p. 190, notes, “The Hebrew word <i>bara</i>, ordinarily translated “created,” which implies to most people the idea of <i>creatio ex nihilo</i>, Ibn Ezra renders, in accordance with its etymology, to limit, to define, by drawing or incising a line or boundary. Having said this, Ibn Ezra, in his wonted mysterious manner, stops short, refusing to say more, and preferring to mystify the reader by adding the tantalizing phrase, ‘The intelligent will understand.’ He means apparently to indicate that an eternal matter was endowed with form.” Nahman Krochmal, <i>More Nevuche Ha-zeman</i> (quoted by Krinsky), suggests that Ibn Ezra’s belief is similar to that of the Kabbalists; i.e., the world was created out of an emanation from God. See also C. Sirot, <i>Philosophy in the Middle Ages</i> (Hebrew), p. 112. Ibn Ezra was a neo-Platonist. According to neo-Platonism the world came about by emanation from God. Ibn Ezra is apparently saying that at the creation spoken of in the first chapter of Genesis, God gave final form to what had previously emanated from Him.</i>",
"GOD. <i>Elohim</i> (God) is a plural. We know this because we come across the singular form <i>Elo’ah</i>.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Ps. 114:7. <i>Elo’ah</i> being the singular of <i>Elohim</i>.</i> <i>Elohim</i> is employed stylistically. Every language has honorific terminology. In the non-Hebrew tongues when an inferior addresses a superior he employs the plural. In Arabic it is customary for a dignitary such as a king to speak in the plural. In Hebrew, too, it is considered a sign of dignity to employ the plural when speaking of a superior. Such is the case with the words <i>adonim</i> (lords) and <i>be’alim</i> (owners). Thus Scripture says, <i>a cruel lord</i> (adonim) (Is. 19:4),<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"><i>Adonim</i> is a plural, yet its meaning in this verse is singular (lord). The singular of <i>adonim</i> is <i>adon</i>.</i> and <i>and the owner thereof</i> (be’alav) <i>shall accept it</i> (Exodus 22:10).<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"><i>Be’alav</i> literally means, its owners.</i> The terms <i>alav</i> (upon him), <i>elav</i> (to him), and <i>adav</i> (unto him) are similar.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">All of these words have plural endings, yet are used to indicate singulars.</i> It is for this reason that Scipture reads <i>bara Elohim</i> and not <i>bare’u Elohim</i>.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Since <i>Elohim</i> is to be understood as singular, the verb following it (<i>bara</i>) is in the singular. If <i>Elohim</i> were plural, the verb following it would also be plural (<i>bare’u</i>).</i> We know from the study of logic that speech is called <i>safah</i><sup class=\"footnote-marker\">26</sup><i class=\"footnote\"><i>Safah</i> is the Hebrew word for lip. The point is that more than the lips are involved in speech, but speech is so called because it is seen to come from the lips.</i> because it is seen to come from the lips. Similarly man’s highest soul is called heart (<i>lev</i>) even though the soul itself is incorporeal while the heart is corporeal. It is referred to in this manner because the heart is its first resting place. Similarly God is called <i>Elohim</i> because His actions are executed via angels who do His will and who are referred to as <i>Elohim</i>.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Man’s soul is often referred to in Scripture as <i>lev</i> because the soul acts via the heart. Similarly God is called <i>Elohim</i> because He acts via the angels. Husik, p. 191, points out that according to I.E., “God cannot come in contact with the material and changeable (hence)…it follows that (the terrestrial world)…was not made directly by him, but by angels; hence the word <i>Elohim</i> is used in the first chapter of Genesis, which means primarily the angels, and secondarily God as acting through the angels.”</i> I will explain part of the secret of God’s name when I comment on <i>for My name is in him</i> (Ex. 23:21). Pay no heed to the opinion of Rabbi Saadiah Gaon who holds that man is superior to the angels. I have already explained to you in <i>The Book of Foundation</i> that all of his proofs are wrong. We know that the prophets are the most exalted human beings. Nevertheless, the prophet Joshua fell upon his face and prostrated himself before God’s angel and said to him, <i>What saith my lord unto his servant</i> (Josh. 5:14).<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Joshua’s bowing before God’s angels proves that angels are superior to prophets.</i> The same is true of the prophets Zechariah and Daniel.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Both address the angels as superiors. See Zechariah 1:9 and Dan. 10:17.</i> Why should I elaborate when this point is so elementary?The meaning of Lord of Hosts (<i>Elohe ha-tzeva’ot</i>) is the same as <i>God of gods</i> (<i>Elohe ha-Elohim</i>) (Deut. 10:17).<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">We thus see that <i>Elohim</i> means the same as <i>tzeva’ot</i> (hosts or angels).</i> The definition of <i>elohim</i> (lord) is angels.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Reading <i>malakh</i> (angel) rather than <i>melekh</i> (king) (Weiser).</i> People engaged in the dispensation of God’s justice are also called <i>elohim</i>.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">According to Rabbinic interpretation <i>Elohim</i> at times signifies a judge. See <i>Mekhilta</i> on Ex. 21:6.</i> <i>Elohim</i> is an adjective, not a proper noun.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Hence it can be declined and be in the construct. A proper noun cannot. I.E. seems to limit the term noun to proper nouns. Apparently common nouns were treated like adjectives.</i> It is not found conjugated in the perfect or imperfect.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Hebrew adjectives have verbal forms. However, <i>Elohim</i> is never found in the verbal form. Nevertheless, Ibn Ezra insists that it is an adjective.</i> One should not assume that angels are composed of fire and air because Scripture states, <i>Who makest winds Thy messengers, The flaming fire Thy ministers</i> (Psalms 104:4).<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Which implies that God makes his angels out of wind.</i> This is not the literal meaning of this verse. David (in Psalm 104) speaks first of creation. He starts with light and says, <i>Who coverest Thyself with light as with a garment</i> (Ps. 104:2). He then goes on to say, <i>Who stretchest out the heavens like a curtain</i>, heaven referring to the firmament upon which is water, fire, snow and wind. David next says that the wind serves as God’s agent; i.e., it goes wherever God sends it. He speaks in a similar vein of fire as one of God’s ministers.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Psalm 104. It is not to be taken as implying that the angels are made out of fire. It rather means that fire is God’s agent. Cf. Ibn Ezra on Ps. 104:4.</i> David then says, <i>Who didst establish the earth upon its foundations</i> (Ps. 104:5), which refers to dry land. Similarly it is written, <i>Stormy wind, fulfilling His word</i> (Ps. 148:8).<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Which shows that the wind is God’s agent. Krinsky suggests that this quote is misplaced and should follow, “it (the winds) goes wherever God sends it.”</i>",
"<i>Et</i> indicates the very thing. It signifies the direct object, as in <i>the heaven</i> (et ha-shamayim).<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Gen. 1:1. The word <i>et</i> is a most difficult word to translate because it has many different meanings, depending on the context.</i> However, sometimes it is omitted, as in <i>that God created man</i> (Deut. 4:32). It is also found placed before the subject, as in <i>and when there came a lion, or</i> (ve-et) <i>a bear</i> (I Sam. 17:34). However, the latter usage is very rare. Furthermore, <i>et</i> is used in place of with or from.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Cf. Ex. 2:21; 9:29.</i>",
"THE HEAVEN. The definite article (<i>ha</i>) is placed before heaven (<i>shamayim</i>) to indicate that Scripture speaks of the heaven visible to man.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">That is, the firmament. According to I.E. there is a heaven above the firmament which is invisible to man. This heaven is eternal. It contains the spheres in which the planets and constellations are embodied. Above this heaven is the abode of the angels. Cf. Husik, p. 190.</i> Heaven (<i>shamayim</i>) is always written in the plural.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The word <i>shamayim</i> (heaven) is a plural.</i> It is possible that <i>its dominion</i> in <i>Knowest thou the ordinances of the heavens</i>? <i>Canst thou establish its dominion over the earth</i>?<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">In this verse <i>its dominion</i> is in the singular. Since <i>shamayim</i> is a plural, we would expect “their dominion” rather than “its dominion.”</i> (Job 38:33) refers to the dominion exercised by each one of the heavenly spheres.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">See note 40 above. See also Ibn Ezra’s Introduction, page XVII, second paragraph.</i> The meaning of <i>shamayim</i> (heaven) is high and above, as it is in Arabic, a language akin in form to Hebrew. There is also a heaven of heavens.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Cf. Ps. 148:4. Scripture in our chapter speaks of the visible heaven. However, in Psalm 148 it speaks of the “heaven of heavens.” The <i>heaven of heavens</i> is the spheres (Krinsky). See note 40.</i> The word for heaven (<i>shamayim</i>) is never written in the singular.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Even if the reference is to one of the heavens.</i> It is like the words millstone (<i>rechayim</i>) and noon (<i>tzohorayim</i>). Those who are well-versed in geometry will understand these secrets.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">They will understand the reference to the heaven of heavens.</i> Saadiah Gaon says that the earth may be compared to a point and the heaven to a thread circling it. Since Scripture tells us that heaven and earth were created, we deduce from this that all their contents, such as fire and water, were also created.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Scripture does not explicitly mention the creation of fire and water, two of the four elements. However, according to Saadiah the creation of these two elements is implied. There was no need for Scripture to mention their creation as their creation is self evident. For how could the fire and water, which filled the void between heaven and earth, be in existence before the creation of their container? Cf. I.E.’s alternate commentary on this verse in Weiser, p. 145.</i> Others say that the earth includes water and the heaven air.<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Hence Scripture does state that these two elements were created.</i> However, in my opinion the heaven and earth spoken of in our verse refer only to the firmament and the dry land.<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Gen. 1:1 does not tell us that God created heaven and earth on the first day; neither does it deal with the creation of matter. I.E. will explain the meaning of this verse later on in his comments.</i> For only one thing was created on each day. Thus light was created on the first day, the firmament on the second, plants on the third, luminaries on the fourth, and living creatures on the fifth and the sixth. This interpretation is borne out by the psalm quoted above (Psalm 104). It is impossible to maintain that the line circling the dot was created before the dot, or the dot before the circle. Hence our sages say that heaven and earth were created simultaneously.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\"><i>Hagigah</i> 12a.</i> They offer as proof of their viewpoint, <i>Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together</i> (Is. 48:13).<sup class=\"footnote-marker\">51</sup><i class=\"footnote\"><i>They stand up together</i> implies that they were created simultaneously.</i> However, this proof is questionable. The plain meaning of this verse is not so, for how could God address that which was not yet created?<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">How can the Bible say, “When I call unto them,” if they were not yet in being?</i> How could He call to that which was in a chaotic state? The explanation of this verse is as follows: I, God, created heaven and earth. When I call them, they stand before Me as servants ready to do My will. The meaning of this verse is similar to that of <i>Thy word standeth fast in heaven</i> (Ps. 119:89). After stating this the Psalmist makes mention of the earth (Ps. 119:90). He then goes on to say that heaven and earth stand ready to execute any commands that God will direct to them (Ps. 119:91)."
],
"he": [
"<b>בראשית</b> חכמינו אמרו שהבי\"ת נוסף כבי\"ת בָראשונָה (בראשית י\"ג ד'), כי נמצא \"ראשונה יסעו\" (במדבר ב' ט')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"1\"></i> ואילו היה טעמו כן, היה הבי\"ת נקמץ<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"2\"></i> בקמץ גדול<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"3\"></i> וי\"א כי בראשית לעולם סמוך<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"4\"></i> והטעם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"5\"></i> בראשית הערב או הלילה או החשך<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"6\"></i> והנה שכחו \"וירא ראשית לו\" (דבר' ל\"ג כ\"א)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"7\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"1\"></i>, וי\"א שהבי\"ת נושא (צ\"ל נוסף)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"8\"></i> בלי טעם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"9\"></i> וטעמם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"10\"></i> שלא יעלה על לב שאין ראשית לשמים ולארץ<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"11\"></i> ע\"כ אמר בראשית<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"12\"></i>, ולפי דעתי שהוא סמוך,<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"13\"></i> כמו, \"בראשית ממלכת יהויקים\" (ירמי' כ\"ו א')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"14\"></i>, ואל תתמה איך נסמך על פועל עבר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"15\"></i> והנה כן \"תחלת דבר ד' בהושע ויאמר ד' אל הושע\" (הושע א' ב')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"16\"></i>, קרית חנה דוד (ישעי' כ\"ט א')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"17\"></i> והטעם יתבאר לך בפסוק השני<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"18\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"2\"></i>,",
"<b>ברא</b> רובי המפרשים אמרו שהבריאה להוציא יש מאין<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"19\"></i>, וכן \"אם בריאה יברא ד'\" (במדבר ט\"ז ל')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"20\"></i>, והנה שכחו \"ויברא אלהים את התנינים\" (בראשית א כא)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"21\"></i>, ושלש בפסוק אחד, \"ויברא אלהים את האדם\" (בראשית א כז)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"22\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"3\"></i>, \"ובורא חושך\" (ישעי' מ\"ה ו') שהוא הפוך האור שהוא יש<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"23\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"4\"></i>, וזה דקדוק המלה ברא לשני טעמים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"24\"></i> זה האחד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"25\"></i>, והשני \"לא ברא אתם לחם\" (ש\"ב י\"ב י\"ז)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"26\"></i>, וזה השני אל\"ף תחת ה\"א<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"27\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"5\"></i>, כי כמוהו \"ויבוא כל העם להברות את דוד\" (ש\"ב ג' ל\"ה)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"28\"></i>, כי הוא מהבנין הכבד הנוסף<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"29\"></i>, ואם היה באל\"ף<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"30\"></i>, היה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"31\"></i>, כמו \"להבריאכם מראשית כל מנחת ישראל (ש\"א ב' כ\"ט)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"32\"></i>, ומצאנו מהבנין הכבד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"33\"></i>, \"ובראת לך שם\" (יהושע י\"ז ט\"ו)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"34\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"6\"></i>, ואיננו כמו ברו לכם איש (ש\"א י\"ו ח')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"35\"></i>, רק כמו \"וברא אותהן\" (יחז' כ\"ג מ\"ז)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"36\"></i>, וטעמו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"37\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"7\"></i>, לגזור ולשום גבול נגזר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"38\"></i>, והמשכיל יבין<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"39\"></i>:",
"<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"8\"></i> אלהים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"40\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"9\"></i>, אחר שמצאנו אלוה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"41\"></i>, ידענו כי אלהים לשון רבים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"42\"></i>, ושרש זה מדרך הלשון<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"43\"></i>, כי כל לשון יש לו דרך כבוד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"44\"></i>, וכבוד לשון לועז שיאמר הקטן לנכח הגדול לשון רבים, ובלשון ישמעאל דרך כבוד שידבר הגדול כמו המלך בלשון רבים, ובלשון הקדש דרך כבוד לומר על הגדול לשון רבים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"45\"></i> כמו \"אדנים\" \"ובעלים\"<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"46\"></i>, שאמרו \"אדנים קשה\" (ישעי' י\"ט ד')<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"47\"></i>, \"ולקה בעליו\" (שמות כ\"ב, י') וכן מלת עליו, אליו, ועדיו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"48\"></i>, על כן יאמר הכתוב ברא<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"49\"></i>, ולא בראו<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"10\"></i>, ומדרך התושיה ידענו כי הדבורים יקראו שפה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"50\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"11\"></i>, בעבור שיראו שממנה יצאו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"51\"></i>, וכן נשמת האדם העליונה תקרא לב<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"52\"></i>, והלב גוף והיא איננה גוף<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"53\"></i>, בעבור היות הלב המרכבת הראשונה לה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"54\"></i> ובעבור היות כל מעשה ד' ביד המלאכים עושי רצונו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"55\"></i>, נקרא כן<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"56\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"12\"></i>, ובפסוק \"כי שמי בקרבו\" (שמות כג כא) אבאר קצת סוד השם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"57\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"13\"></i>, ואל תשים לבך לדברי הגאון<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"58\"></i>,<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"14\"></i> שאמר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"59\"></i>, שהאדם נכבד מהמלאכים<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"15\"></i> וכבר ביארתי בס' היסוד, כי כל ראיותיו הפוכות<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"60\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"16\"></i>, וידענו כי אין בבני אדם נכבדים כמו הנביאים, ויהושע נפל על פניו לפני מלאך ד' והשתחוה, ואמר מה אדני מדבר אל עבדו (יהושע ה יד)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"61\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"17\"></i>, וכן זכריה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"62\"></i> ודניאל<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"63\"></i>, ולמה אאריך<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"64\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"18\"></i>, וטעם אלהי הצבאות<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"65\"></i>, בטעם אלהי האלהים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"66\"></i> וטעם אלהים כמו מלך<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"67\"></i>, ובני אדם המתעסקים במשפט אלהים יקראו כן<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"19\"></i>, וזה השם תואר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"68\"></i>, ואיננו עצם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"69\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"20\"></i>, ולא ימצא ממנו עבר או עתיד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"70\"></i>, ואל תחשוב שהמלאכים הם מאש ורוח בעבור שנמצא עושה מלאכיו רוחות (תהלים קד ד) כי אין ככה דרך פשוטו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"71\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"21\"></i>, רק דבר דוד בתחלה על מעשה בראשית, והחל מהאור<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"72\"></i>, ואמר עוטה אור<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"73\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"22\"></i>, ואח\"כ נוטה שמים, והוא הרקיע<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"74\"></i>, והמים עליו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"75\"></i>, והאש והשלג והרוח, ואמר כי הרוח שלוחו של השם ללכת אל מקום שישלחנו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"76\"></i>, וכן האש ממשרתיו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"77\"></i>, ואמר יסד ארץ על מכוניה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"78\"></i>, וזאת היא היבשה<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"23\"></i>, וכן כתוב<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"79\"></i>, רוח סערה עושה דברו (תהלים קמח ה):",
"וטעם את<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"80\"></i>, כמו עצם הדבר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"81\"></i>, והוא סימן עם הפעול<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"82\"></i>,<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"24\"></i> כמו את השמים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"83\"></i>, ופעם יחסרוהו, כמו \"אשר ברא אלהים אדם\" (דברים ד לב)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"84\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"25\"></i>, ונמצא עם הפועל, כמו ובא הארי ואת הדוב (ש\"א יז לד)<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"85\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"26\"></i>, והם מתי מספר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"86\"></i>, ויהיה תחת עם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"87\"></i>,<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"27\"></i>, ותחת מן<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"88\"></i>:",
"השמים בה\"א הידיעה להורות כי על אלה הנראים ידבר<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"89\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"28\"></i>, ולעולם לשון רבים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"90\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"29\"></i> ויתכן להיות משטרו משטר כל אחד ואחד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"91\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"30\"></i>, וטעם שמים גובה ומעלה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"92\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"31\"></i>, וכן בלשון ישמעאל<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"93\"></i> שרובה על מתכונת לשון הקרש<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"94\"></i>, ויש שמי השמים,<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"95\"></i> ולא יתפרדו,<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"96\"></i> כרחים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"97\"></i>, וצהרים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"98\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"32\"></i>, ואנשי המדות<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"99\"></i> יבינו אלה הסודות<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"100\"></i>, ויאמר הגאון<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"101\"></i> כי הארץ כנקודה<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"102\"></i> והשמים כחוט הסובב<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"103\"></i> ואחר שאלה שניהם נבראים, יהיו כל אשר בתוכם נברא כמים וכאש<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"104\"></i> ואחרים אמרו כי המים בכלל הארץ והרוח בכלל השמים<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"105\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"33\"></i> ולפי דעתי, כי אלה השמים והארץ הם הרקיע והיבשה<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"34\"></i>, כי לא נברא ביום אחד, כי אם דבר אחד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"106\"></i>, בראשון האור ובשני הרקיע<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"107\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"35\"></i> ובשלישי הצמחים, וברביעי המאורות ובחמישי ובששי נפשות החיות, והמזמור הנזכר לעד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"108\"></i>, ולא יתכן להיות<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"109\"></i> הקו הסובב קודם הנקודה, או הוא קודם הקו<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"110\"></i> על כן אמרו שנבראו השמים והארץ בפעם אחת<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"36\"></i>, והעד<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"111\"></i> \"קורא אני אליהם יעמדו יחדו\" (ישעי' מח יג)<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"37\"></i>, וזאת העדות איננה ברורה, בעבור שפירוש הפסוק איננו כן, כי איך יאמר אליהם לאשר אינם<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"112\"></i>, ואיך יקרא תהו,<i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"38\"></i> רק פירושו אני בראתים, ובעת שאקראם יעמדו יחד לפני שניהם כעבדים לעשות רצוני<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"113\"></i>, כטעם \"דברך נצב בשמים\" (תהלים קיט פט), ואחר כן הזכיר הארץ<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"114\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"39\"></i>, ואמר אח\"כ כי גם המה יעמדו לעשות משפט שיצום<i data-commentator=\"Mechokekei Yehudah; Yahel Ohr\" data-order=\"115\"></i><i data-commentator=\"Mechokekei Yehudah; Karnei Ohr\" data-order=\"40\"></i>:"
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