What is the definition of "Si'ach ha'Sadeh"?
Targum Onkelos and Targum Yonasan: It means 'the trees of the field'.
What are the connotations of "Terem Yih'yeh ba'Aretz' and "Terem Yitzmach"?
Rashi, Seforno, Targum Onkelos and Targum Yonasan: It means that the trees had not yet appeared, and the vegetation had not yet 1 grown.
Rashi: As in Shemos 9:30.
What is the connection between this Pasuk and the previous one?
Rashi: Although Hashem created the trees and the plants on the third day, they did not actually grow above ground level until the creation of Adam on the sixth day. Why is that? Because there was no rain, since there was nobody to appreciate it. It was only when Adam arrived on the scene that he prayed for rain 1 . That is when the rain fell, all the plants grew, and Adam tilled the ground. 2
Seforno: It was not Adam who initially watered the ground after his creation, but the mist that is mentioned in 2:6 . 3
Bearing in mind that water had covered the face of the earth until the second day, why did Hashem need to water it? Why was it not still wet?
Oznayim la'Torah: Hashem caused the earth to dry to prevent the animals and Adam from sinking in the mud when they were created.
"V'Adam Ayin La'avod es ha'Adamah". Before Hashem cursed the earth, why did it need to be tilled?
Oznayim la'Torah: "la'Avod es ha'Adamah" refers, not to tilling the land, but to the Avodah she'be'Lev - Davening for rain. 1
QUESTIONS ON RASHI
Rashi writes: "[The word 'Terem'] cannot be put in the causative, 'Hitrim;' unlike the word ['Kodem' (before), which can be conjugated as] 'Hikdim' (preceded)." What does Rashi mean?
Gur Aryeh: If the root "Terem" cannot be made into a verb, it must not mean 'before.' Rather, the word "Terem" means "has not yet."
Rashi writes: "The word 'Terem' means, 'has not yet;' and this proves it." What is Rashi's proof from our verse?
Gur Aryeh: If the verse had written, 'And 'Terem' the vegetation of the field sprouted, a mist arose from the earth;' then we could say that Terem means 'before.' But in fact, our Pasuk does not continue with the prepositional phrase (i.e. by explaining what came before what), so the word Terem must mean "had not yet."
Rashi writes: "'For Hashem had not sent rain' - Because... there was no one to appreciate its benefit." How does this explain why the rain was withheld?
Gur Aryeh: One may not bestow a gift upon someone who will not appreciate or show gratitude for that gift. 1
Similarly, Chazal teach, "One who gives a gift to his fellow must inform the recipient." (Beitzah 16a) (CS)
Rashi writes: "Because... there was no one to appreciate the benefit of rain." If so, why did Hashem create everything else, including the plants themselves, before creating man?
Gur Aryeh: The plants were created for their own sake. The rain, however, was created for others, for the sake of the creations that needed it. 1 Therefore, it is called a gift.
Rashi writes: "Adam prayed for the rain, and then it descended." Why did it not rain before man prayed for it?
Maharal (Chidushei Agados Vol. 4, p. 98, to Chulin 60b): Rain descends from the upper realm to the lower realm. It is man that connects the two realms, and he does so by means of prayer. 1
See Ta'anis 7b, 8a, et al.
Rashi writes: "Man prayed for the rain, and it descended." How do we know that he prayed?
Gur Aryeh: If he had not prayed [despite recognizing the goodness and necessity of the gift], he would show himself to be ungrateful for the gift, which is worse than not having recognized it at all.
Rashi writes: "The Name Elokim [means], 'He is Judge and Ruler over everything.'" How can Rashi be explained?
Gur Aryeh: The name "Elokim" denotes power, and so Rashi explains that Hashem is "Ruler." Elokim specifically means, "Ruler though justice." 1 This explains the plural form, because by administering justice, He lowers one party while uplifting another (Tehilim 75:8).
Out of many types of rulers, only judges are referred to as Elokim (Shemos 21-22).
