What is the difference between 'Deshe' and 'Eisev'? Why does the Torah not write "Ta'asiv ha?Aretz Deshe... "?
Rashi and Rashbam: 'Deshe' means vegetation, whereas 'Eisev' is an individual species or blade of grass, and ?Tadshei ha?Aretz Deshe? means ?Let the land be covered and clothed with different kinds of vegetation?.
Ramban: Whereas 'Deshe' refers to grass or trees when they are still small and growing, 'Eisev' refers to grass that is fully grown and can be transplanted.
Seforno: "Deshe" refers to grasses that serve as animal fodder, whereas "Eisev" refers to vegetables that are eaten by humans.
Why does the Torah not mention non fruit-bearing trees?
Ramban: This question is the source of the Midrash which states that all the trees initially bore fruit, and it was only after Adam and Chavah sinned and the land was cursed, that the 'Ilanei S?rak' stopped bearing fruit. 1 He adds however, that "Tadshei ha?Aretz Deshe, Eisev Mazri'a Zera" incorporates all non fruit-bearing plants (including trees). 2
What does the Torah mean when it writes, "Etz Peri..."?
Rashi: Hashem is actually commanding the earth to produce trees whose wood would bear the same taste as its fruit. But it did not do so, 1 which is why, after Adam and Chavah sinned, they were cursed on account of their sin; and the land, on account of its sin 2 (refer to 1:11:2:1).
Targum Yonasan and Rashbam: The Pasuk means that each species of fruit-tree shall produce fruit according to its species (an apple-tree shall produce apples), and not other kinds of fruit.
Seforno: Each kind of fruit-tree shall grow its specific kind of fruit; but a mixture of two fruits (if a tree has been grafted), its fruit can no longer produce fruit.
Riva: But the Pasuk says, "va'Yehi Chen"! We can answer, this is why Rashi said that the grass and trees were not yet in the ground. Before they came out, the wood did taste like the fruit.
Gur Aryeh: However, Rashi later writes that the earth was cursed because man had emerged from it (Rashi to verse 3:17), not due to its own sin? These are in fact two views in the Midrash. Rashi commonly offers differing opinions in different locations in his commentary.
What is the significance of the fact that the ground was filled with vegetation and the trees with fruit?
Rosh Hashanah, 11a: It supports the opinion of R. Eliezer, who maintains that the world was created in Tishri. 1
As opposed to R. Yehoshua, according to whom it was created in Nisan. See Torah Temimah, note 44, who elaborates.
QUESTIONS ON RASHI
Rashi writes: "[The word] 'Deshe' means 'the cloak of herbage,' when the ground is full [of plant growth]." Yet, we do sometimes find the word "Desha'im" in the plural (which would not fit according to Rashi's interpretation)?
Gur Aryeh #1: The plural form, "Desha'im," is appropriate when the ground is covered in various distinct locations.
Gur Aryeh #2: Alternatively, the word "Deshe" means 'a new green sprout' (which can be in the plural), whereas "Esev" is a plant that has developed and is recognizable as belonging to a particular species.
Rashi writes: "'Mazri'a Zera' - It should grow seeds that can be planted in another location." What is Rashi adding?
Gur Aryeh: We might have understood that the plant itself projects its seed into the ground. Rather, Rashi explains that it produces seeds; which mankind can then use for planting.
Rashi writes: "[Hashem commanded that] the taste of the wood should be like the taste of the fruit; but [the earth] did not do so..." Does the earth have free choice to obey or disobey Hashem's command?
Gur Aryeh: The earth does not have a Yetzer ha'Ra; it did not willfully transgress Hashem's command. Rather, the earth [in contrast to the heavens] was created as deficient, further away from perfection. The earth comprises the lower realm; i.e. it is corporeal and more distant from Hashem.
Rashi writes: "... The trees produced fruit; and not that the trees themselves were fruit." Why did the earth deviate specifically in this regard?
Gur Aryeh: Fruit is a "recipient;" it receives (e.g. water and nutrients) from the tree on which it grows. Fruit is therefore comparable to the earth, which receives influence from the upper realms. The tree serves as a channel for influence and is therefore parallel to heaven. Therefore, the earth exerted its effect upon the fruit, not upon the trees, and the wood remained tasteless. 1
This may be explained as follows. Giver and recipient are meant to bond completely. This elevates not only the recipient, but the giver as well, for it has fulfilled its purpose. Had the earth transcended its corporeality towards heaven, that bond would have elevated the heavens as well. Now, there was separation between giver and recipient; likewise, the tree emerged as tasteless wood, since it had not fulfilled its potential. (EK)
Rashi writes: "... When man was cursed due to his sin, [the earth] was also called to account." What is the connection of man's sin to the earth's sin?
Gur Aryeh: Adam was created from the earth (Adamah), and is therefore deficient, like the earth. This is why he desired the fruit of the Etz ha'Da'as; by so doing he was prioritizing the "recipient," along with its inherent deficiencies. 1
Refer to 1:11:3.2:1*. Man is a "recipient," as is the earth from where he was created. He was therefore drawn to the fruit, but he thus created a great separation between himself and his "Giver." (EK)
Rashi writes: "'That contains the seed inside of it' - These are the seeds of each fruit." What is Rashi adding?
Gur Aryeh: The verse uses the term "inside" only to describe fruit, and not regarding other plants. In other plants (e.g. grasses), the seeds are distinct, whereas the seeds of fruits are subsumed in the fruits themselves. Nonetheless, they are also called "seed," for they can generate a new tree.
