בראשית א, א בְרֵאשִ ית בָרָא אֱלֹקים אֵת הַשָמַיִם וְאֵת הָאָרֶץ
Many allusions are found in this verse. A tradition according to Chaza”l is that for six thousand years the world will exist, and then for one (thousand) the world would be שמם desolate. This cycle repeats itself, of six thousand years the world is built and of one thousand years the world is in a state of barrenness. And then it would begin again.
And this verse contains an allusion to this concept. This verse contains 7 words and in six of them contains the letter Aleph א. The letter Aleph alludes to word אלף, which means a thousand. Thus, the verse alludes to the concept of a cycle of seven thousand years in which one thousand is different than the other six thousand. The one word without an Aleph is שמים, for which the base root is שמם.
בראשית פרק ב, א וַיְכֻלּוּ הַשָמַיִם וְהָאָרֶץ וְכָל-צְבָאָם
Gemara (Shabbos 119b) even a person praying Maariv on Shabbos by themselves needs to include the phrase ויכולו, since it is as if we are partners with HaShem in the creation process. Further, we also stand at Kiddush even if by oneself to emphasize that we are giving testimony that G-d performed the Creation. Yet we know the law that a valid testimony requires at least two witnesses.
However, this law requiring at least two witnesses, only applies to human affairs to establish the matter as true and to be able to rely on it. However, when testifying to G-d, who knows the truth, it is sufficient to accomplish our purpose by delivering testimony from one witness.
פרק ב, יז וּמֵעֵץ הַדַעַת טוֹב וָרָע לֹּא תֹּאכַל מִמֶנוּ כִי בְיוֹם אֲכָלְךָ מִמֶנוּ מוֹת תָמוּ ת
Why didn’t Adam HaRishon die immediately? Rabbi Epstein found a precious explanation in the Bais Yosef to the Tur (או"ח סוף סימן תקפ"ב). There the Bais Yosef brings the Aggadah that a day to HaShem is like a 1000 of our years. Before, the “sin” Adam was not meant to die. After the sin he was to live a 1000 years (he gave away 70 years to Dovid HaMelech), and lived 930 years. Thus, he did die in the same day (of HaShem’s day) of the “sin.”
בראשית פרק ד, ג וַיְהִי מִקֵץ יָמִים וַיָבֵא קַיִן מִפְּרִ י הָאֲדָמָה
The Medrash tells us that Kayin brought flax, and Hevel brought wool. Afterwards, the world had its first murder. Thus, we are commanded not to wear wool and flax together.
The Zohar fully clarifies this matter that it is not proper to mix one’s offerings to HaShem, but only bring an offering from one kind. This is alluded to in Aishes Chayil (Mishlei) which alludes to what Avrohom said to Sarah. Verse 13 says דרשה צמר ופשתים. Avrohom praises Sarah that she recognized the need to separate different elements that could not live together, like Yishmael and Yitzchak.
בראשית פרק ו, ח וְנֹּחַ מָצָא חֵן בְעֵינֵי ה'
The decree of destruction of the Flood included Noach except that G-d granted חן to him. Noach was at fault and should have been included in the decree, since he did not pray properly for the people in his generation, thus not using his righteousness for the benefit of others.
This is the intention of the word חן, that in the essence one (Noach) is not fitting for the “reward”, but only gains it due the finding favor of G-d. Similarly, we say in the Bircas HaMazon, that many things come to us “freely” (בחנם), the list includes the concept of חן.
