Berésit / máke bepátis

God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so.

מעל לרקיע ABOVE THE EXPANSE — It is not said here על הרקיע “upon the firmament״, but מעל “hanging from above”, because they (the waters) were suspended in space (Genesis Rabbah 4:3). Why is it not stated in reference to the work of the second day “that it was good”? Because the work associated with water was not completed until the third day — He only began it on the second — and anything that is not completed is not in a state of perfection and at its best (and so cannot be termed “good”). Therefore on the third day when He completed the work associated with water and another work was commenced and finished, the words כי טוב are repeated, once in reference to the completion of the work of the second day, and again in reference to the completion of the work of that day (Genesis Rabbah 4:10).

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Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat, but may not soak it, with the exception of old salted fish or the colias of the Spaniards [kolyas ha’ispanin] fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking. Once it is rinsed in hot water, it does not require any additional cooking. The same is true with regard to an egg that was slightly cooked. Since it thereby becomes edible, one who brought it to that state has violated the prohibition of cooking. The Gemara sums up: Indeed, conclude from it that this is its meaning.

MISHNA:Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking.

Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking.

4. Food fully cooked which has cooled down may not be reheated because of the Melacha of Bishul (cooking). RAMA some hold that this is only if the food is Mitztamek ve’yafe lo. [R' Yerucham] Food not fully cooked, even if cooked to the degree of Ma’achal ben Derusa’i and even if the food is hot, is nevertheless forbidden to cook any further. The reheating that is forbidden, only applies to food with liquid, but a cooked food item that is a solid (has no liquid), may be immersed in hot water on Shabbos. A solid food item that has not been cooked before Shabbos, may not be immersed into hot water on Shabbos, but one may pour hot water over it on Shabbos, with the exception of aged salted food and a fish called “Kulias ha’ispanin”, which do not require much cooking, and by pouring water over them one completes the Melacha. RAMA: This rule applies to all hard foods that cannot be eaten without first marinating them. Therefore one may not soak them (in hot water) on Shabbos, as it is a completion of a Melacha. [Ha'gahot Mordechai]

The two of them were naked, the Human and his wife, yet they felt no shame.

The Sages have said: "Intelligence is a sense of shame and a sense of shame is intelligence." For regarding Adam and Eve, it is said: "The two of them were naked and yet they felt no shame" (Gen. 2:25). And they did not understand what modesty is and they could not distinguish between good and evil. But, after they had eaten of the Tree of Knowledge, it is said: "Then the eyes of both of them were opened" (Gen. 3:7).

And both of them were wise, Adam and his wife; but they were not faithful (or truthful) in their glory.

When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, “Come, make us a god who shall go before us, for that fellow Moses—the man who brought us from the land of Egypt—we do not know what has happened to him.”

כי בשש משה [AND WHEN THE PEOPLE SAW] THAT MOSES DELAYED LONG — Understand (בשש as the Targum does, as an expression denoting “lateness”.. Similar are: (Judges 5:28) “[Why is] his chariot so long (בשש) [in coming]?”; (Judges 3:25) “And they waited until it was late (עד בוש)”. For when Moses ascended the mountain he said to them (to the Israelites): at the end of a period of forty days (i. e. on the fortieth day) I shall return during the first six hours of the day (before noon). They thought that the day on which he ascended the mountain (the seventh of Sivan) was to be included in this number (thus — Sivan having 30 days — he was expected back before noon on the sixteenth of Tammuz). In fact, however, he had said to them “after forty days” meaning complete days — forty days, each day together with its night that precedes it — (as is the customary Jewish reckoning; cf. Genesis 1:5: ויהי ערב ויהי בקר). Now, as regards the day of this ascent, its night was not part of it that it can be reckoned as a complete day, for he ascended on the seventh of Sivan early in the morning (cf. Rashi on Exodus 19:3); it follows therefore that the fortieth day really fell on the seventeenth of Tammuz and not as the people had believed on the sixteenth. On the sixteenth of Tammuz Satan came and threw the world into confusion, giving it the appearance of darkness, gloom and disorder that people should say: “Surely Moses is dead, and that is why confusion has come into the world!” He said to them, “Yes, Moses is dead, for six hours (noon) has already come (בשש = ‎בא שש) and he has not returned etc.” — as is related in Treatise Shabbat 89a (cf. Rashi and Tosafot there and Tosafot on Bava Kamma 82a ד"ה כדי). One cannot, however, say that they erred only on account of it being a cloudy day, their mistake consisting in not being able to distinguish between forenoon and afternoon, and that thus they were correct in their supposition that he was to return on the sixteenth of Tammuz; for this assumes that he really returned on the day when they made the calf, but that they were under the impression that noon was past — for, as a matter of fact, Moses did not come down until the following day (the day after they had made the calf), for it is said (v. 6) “And they rose up early in the morrow, and brought up burnt offerings”— and only after wards the Lord said to Moses (v. 7) “Go, go down; for thy people … have corrupted themselves”.