(1) בראשית IN THE BEGINNING — Rabbi Isaac said: The Torah which is the Law book of Israel should have commenced with the verse (Exodus 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel. What is the reason, then, that it commences with the account of the Creation? Because of the thought expressed in the text (Psalms 111:6) “He declared to His people the strength of His works (i.e. He gave an account of the work of Creation), in order that He might give them the heritage of the nations.” For should the peoples of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations of Canaan”, Israel may reply to them, “All the earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed He gave it to them, and when He willed He took it from them and gave it to us” (Yalkut Shimoni on Torah 187).

(1) This Book commonly known as The Book of Bereishis, is referred to by the Prophets as Sefer HaYashar, the Book of the Upright, as stated in Tractate Avodah Zarah 25a pertaining to the two [following] verses:
1. “And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is this not written in the Sefer HaYashar?”
2. “And he said to teach the Sons of Yehuda the bow. Behold it is written in the Sefer HaYashar.”
R’ Yochanan [ad loc.] explains that [Sefer HaYashar] is the book, [Bereishis, depicting the lives] of Avraham, Yitzchak and Yaakov, who were called “upright” [by Bilaam ], as stated, “Let me die the death of the upright.”

(3) [The meaning of] yashar is as described in the Song of Ha’azenu:
The Rock - perfect is His work, for all His paths are justice; a faithful God without injustice - righteous and yashar is He.
By praising [God as] yashar, [the Torah] acknowledges the Holy One blessed be He’s judgment to be weighed against a generation [such as those who would] live during the destruction of the Second Temple, who are described as a perverse and twisted generation. We explained [ad loc], though they were righteous and pious, toiling in Torah study, they were not upright in their societal behavior. And so due to the baseless hatred for one another residing within their hearts, they suspected anyone who was not religious in accordance with their viewpoint to be a Sadducee or heretic. [This deficiency in the Torah scholars’ character] led to rampant murder along with a transgression of all the other evils in the world, causing the Temple’s destruction. [This is how the Torah presents] the acknowledgment of God’s justice [here]: the Holy One blessed be He is yashar, being intolerant of those types of [distorted] righteous individuals. [He is only accepting] of those who act in a way that is socially yashar – unlike those who act in a perverse manner, even when their actions are performed for the sake of Heaven. As such [a deficiency] can lead to the destruction of [God’s] creation and the ruin of civilization.

(4) This was the greatness of our forefathers. In addition to being righteous, pious, and lovers of God to the utmost degree, they were also yesharim. That means they were civil with the [other] nations of the world, despite [the latter] being detestable idol worshipers. Our forefathers nevertheless extended them love and concern for their welfare, as this fortifies [God’s] creation.
[To illustrate,] we see how our forefather Avraham exerted himself greatly in prayer for the welfare of Sodom. He desired their survival, even though he totally detested them and their king due to their evil ways (as is clear from how he spoke to the King of Sodom). In the Midrash Rabbah on Parashas Vayerah, (Parasha 49) we find the following about this:
The Holy One Blessed Be He said to our forefather Avraham, “You love righteousness and loathe wickedness. You love to vindicate My creations and you loathe to convict them.”
He literally was like the father of a multitude of nations. For even when one’s son is not walking in righteousness, [the father still] seeks out his wellbeing and benefit. Similarly did graciousness and the most remarkable civility abound within Avraham’s words to Lot, as will become clear in the parashah of Lech L’cha.
We also see how conciliatory our forefather Yitzchak was with his enemies, and was reconciled to a much greater extent than befitted the minimal words of appeasement submitted by Avimelech and his friends – as explained over there.
Further, even though our forefather Yaakov was justifiably furious with Lavan – as he was aware that Lavan wanted to eradicate [him and his followers; and it would have happened] were it not for God [stopping him] – he, nevertheless, spoke with [Lavan] in a gentle manner, This is the case to such an extent that [the Sages] said of him in Bereishis Rabbah (Parasha 74), “ [Better] the anger of the forefathers than the modesty of the descendant” ─ [Yaakov] was readily appeased by him.
We have likewise gleaned much [more] from the forefathers’ societal behavior. This behavior is that which sustains the world, which is in turn a theme particular to this Book, the Book of Creation. For this reason this book is also entitled Sefer Ha-Yashar, highlighting this aspect of our forefathers’ actions.

(1) When God began to create heaven and earth— (2) the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water— (3) God said, “Let there be light”; and there was light. (4) God saw that the light was good, and God separated the light from the darkness. (5) God called the light Day—and called the darkness Night. And there was evening and there was morning, a first day.

(4) Such is the story of heaven and earth when they were created.
When the ETERNAL God made earth and heaven— (5) when no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because the ETERNAL God had not sent rain upon the earth and there were no human beings to till the soil, (6) but a flow would well up from the ground and water the whole surface of the earth— (7) the ETERNAL God formed a Human from the soil’s humus, blowing into his nostrils the breath of life: the Human became a living being. (8) The ETERNAL God planted a garden in Eden, in the east, and placed there the Human who had been fashioned. (9) And from the ground the ETERNAL God caused to grow every tree that was pleasing to the sight and good for food, with the tree of life in the middle of the garden, and the tree of knowledge of good and bad.

(3) Then he [=Elijah] said to me [=Rabbi Shimon b. Yochai], “Master, the Holy One, blessed be He, had a deep secret which He at length revealed at the celestial Academy. It is this. When the most Mysterious wished to reveal Himself, He first produced a single point which was transmuted into a thought, and in this He executed innumerable designs, and engraved innumerable gravings.

(4) He further graved within the sacred and mystic lamp a mystic and most holy design, which was a wondrous edifice issuing from the midst of thought. This is called MI, and was the beginning of the edifice, existent and non-existent, deep-buried, unknowable by name. It was only called MI (Who?). It desired to become manifest and to be called by name. It therefore clothed itself in a refulgent and precious garment and created ELeH (these), and ELeH acquired a name. The letters of the two words intermingled, forming the complete name ELoHIM (God). (When the Israelites sinned in making the golden calf, they alluded to this mystery in saying ‘Eleh (these are) thy Gods, O Israel’ (Exod. 32, 4).)

(47) Let the assembly pelt them with stones and cutthem down with their swords; let them kill their sons and daughters, and burn down their homes.

(26) And God said, “Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (27)And God created humankind in the divine image,creating it in the image of God—creating them male and female.(28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.” (29) God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food. (30) And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, [I give] all the green plants for food.” And it was so. (31) And God saw all that had been made, and found it very good. And there was evening and there was morning, the sixth day.

(5) when no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because the ETERNAL God had not sent rain upon the earth and there were no human beings to till the soil,

(7) the ETERNAL God formed a Human from the soil’s humus, blowing into his nostrils the breath of life: the Human became a living being.

(15) The ETERNAL God settled the Human in the garden of Eden, to till it and tend it. (16) And the ETERNAL God commanded the Human, saying, “Of every tree of the garden you are free to eat; (17) but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.”

(18) The ETERNAL God said, “It is not good for the Human to be alone; I will make a fitting counterpart for him.” (19) And the ETERNAL God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the Human to see what he would call them; and whatever the Human called each living creature, that would be its name. (20) And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts; but no fitting counterpart for a human being was found. (21) So the ETERNAL God cast a deep sleep upon the Human; and, while he slept, [God] took one of his sides and closed up the flesh at that site. (22) And the ETERNAL God fashioned the side that had been taken from the Human into a woman, bringing her to the Human. (23) Then the Human said,
“This one at lastIs bone of my bonesAnd flesh of my flesh.This one shall be called the Woman, For from the Man was she taken.”(24) Hence a man leaves his father and mother and clings to his wife, so that they become one flesh.

(5) Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the ministering angels divided into various factions and various groups. Some of them were saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11). Kindness said: ‘Let him be created, as he performs acts of kindness.’ Truth said: ‘Let him not be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What did the Holy One blessed be He do? He took Truth and cast it down to earth. That is what is written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal? Let Truth ascend from the earth.’ That is what is written: “Truth will spring from the earth” (Psalms 85:12).

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Rav Huna, the rabbi of Tzippori, said: While the ministering angels were busy deliberating with one another and engaging with one another, the Holy One blessed be He created him. He said to them: ‘Why are you deliberating? Man has already been created.’

(4)When I behold Your heavens, the work of Your fingers, the moon and stars that You set in place, (5) what are human beings that You have been mindful of them, mortals that You have taken note of them, (6) that You have made them little less than divine, and adorned them with glory and majesty? (7) You have made them master over Your handiwork, laying the world at their feet— (8) sheep and oxen, all of them, and wild beasts, too; (9) the birds of the heavens, the fish of the sea, whatever travels the paths of the seas.

(6)Whoever sheds human blood, By human [hands] shall their blood be shed; For in the image of God Was humankind made.(7) Be fertile, then, and increase; abound on the earth and increase on it.”

(14) He [=Rabbi Akiva] used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6).

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(25) The two of them were naked, the Human and his wife, yet they felt no shame. (1) Now the serpent was the shrewdest of all the wild beasts that the ETERNAL God had made. It said to the woman, “Did God really say: You shall not eat of any tree of the garden?” (2) The woman replied to the serpent, “We may eat of the fruit of the other trees of the garden. (3) It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.’” (4) And the serpent said to the woman, “You are not going to die, (5) but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who know good and bad.”

(6) When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate. (7) Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths. (8) They heard the sound of the ETERNAL God moving about in the garden at the breezy time of day; and the Human and his wife hid from the ETERNAL God among the trees of the garden.

(9) The ETERNAL God called out to the Human and said to him, “Where are you?” (10) He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.” (11) “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?” (12) The Human said, “The woman You put at my side—she gave me of the tree, and I ate.” (13) And the ETERNAL God said to the woman, “What is this you have done!” The woman replied, “The serpent duped me, and I ate.”

for God created us for incorruption, and made us in the image of his own eternity, but through the devil's envy death entered the world, and those who belong to his company experience it. [translation from NRSV]

(1) Now the Human knew his wife Eve, and she conceived and bore Cain, saying, “I have gained someone new with GOD’s help.” (2) She then bore his brother Abel. Abel became a keeper of sheep, and Cain became a tiller of the soil. (3) In the course of time, Cain brought an offering to GOD from the fruit of the soil; (4) and Abel, for his part, brought the choicest of the firstlings of his flock. GOD paid heed to Abel and his offering, (5) but paid no heed to Cain and his offering. Cain was much distressed and his face fell.

(6) And GOD said to Cain, “Why are you distressed, And why is your face fallen? (7) Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.”

(8) Cain said to his brother Abel … and when they were in the field, Cain set upon his brother Abel and killed him. (9) GOD said to Cain, “Where is your brother Abel?” And he said, “I do not know. Am I my brother’s keeper?” (10) “What have you done? Hark, your brother’s blood cries out to Me from the ground!

(3) ואליך תשוקתו AND UNTO THEE IS ITS LONGING — The longing of sin; it refers to the evil inclination. This is continually longing and desiring to make you sin.

(13)“Cain departed [vayetze] from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16).
“Cain departed from the presence of the Lord” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He cast the words behind him and departed, as though deceiving the Most High. Rabbi Berekhya said in the name of Rabbi Elazar ben Rabbi Shimon: He departed as one who shows a split hoof, and as one who deceives his Creator.
Rabbi Ḥama said in the name of Rabbi Ḥanina bar Rabbi Yitzḥak: He departed joyfully, just as it says: “Here he is going out [yotze] to meet you [and he will see you and he will rejoice in his heart]” (Exodus 4:14). Adam the first man encountered him. He said to him: ‘What became of your sentence?’ He said to him: ‘I repented and reached a settlement.’ Adam the first man began beating himself on the face, saying: ‘Such is the power of repentance, and I did not know.’ Immediately, Adam the first man stood and said: “A psalm, a song for the Shabbat day…” (Psalms 92:1). Rabbi Levi said: Adam the first man said this Psalm, but it was forgotten from his generation, and Moses came and reintroduced it in his own name: “A psalm, a song for the Shabbat day. It is good to give thanks [lehodot] to the Lord…” (Psalms 92:1–2).