Bereshit 5783 1/60

A non-permissible [food item] that was mixed with a permissible item that is not of its type, for example prohibited fat that was mixed with meat, a non-Jew should taste it, if [the non-Jew] says that it has no fat taste or if he says that it has taste but the taste is "pagum" (somehow not good), permitted. And this is that it is not for the ends of improving. And it must be that [the non-Jew] doesn't know that he is being depended upon. And if there is not there a non-Jew to taste it, we measure it against 60. And likewise, if it is a [mixture of two things which are] of the same type, because one cannot really upon taste, it is measured against 60. {REMA: It is not done now to trust a non-Jew, and we measure against 60.}

...An udder is nullified when mixed with 59 pieces of meat (The 60th piece of meat is the meat of the udder itself) Rema- Everything that's prohibited in our days is nullified in 60x more. Except for chametz on Pesach and wine that was libated for an idol as is explained in the proper place. That which everything is nullified in 60x more, is as long as it doesn't add taste to the dish. But if it adds taste to the dish, and it's prohibited because of it's self (As opposed to if it's only prohibited based on the principle of חתיכה עצמה נעשית נבלה, see siman 92 for details), then even if there's 1000x more, it will not be nullified as long as one can discern the taste. Therefore salt and spices from things that are made for giving taste, if they are prohibited because of themselves, they are not nullified when there's 60x more.

(8) God יהוה planted a garden in Eden, in the east, and placed there the Human who had been fashioned.

And from the ground God יהוה 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.

God יהוה settled the Human in the garden of Eden, to till it and tend it.

God called the dry land Earth and called the gathering of waters Seas. And God saw that this was good. And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so.

So God יהוה banished humankind from the garden of Eden, to till the humus from which it was taken: it was driven out; and east of the garden of Eden were stationed the cherubim and the fiery ever-turning sword, to guard the way to the tree of life.

You need to do a little research to understand what was meant in Chronicles where the verse concluded with the statement עם המלך במלאכתו ישבו שם " ”with the king to help him with his work they dwelt there.” Consider that in chapter one the Torah had written in connection with man’s creation “let Us make a human being in Our image,” and had continued: “G-d created man in His image.” At that time the word עפר, “dust,” had not been mentioned at all. G-d had never said: “let Us make man out of dust. or out of the soil.” The reason was that everything connected with the creation of man contains both revealed and hidden aspects. That which impacts on the creatures in the “lower” world has been revealed. That which impacts only on the beings in the “higher” worlds has remained hidden. This is why we are forced to arrive at our knowledge of what the text has seen fit to conceal by careful study of what the text has seen fit to reveal. When we are told in our chapter ויטע ה' אלוקים followed by the statement that man was placed in the garden the Torah speaks of, this means that man has a residence in celestial regions also. Obviously, in that connection we do not expect the Torah to mention things which exist only on earth such as soil and dust. In chapter five, however, where the Torah again reports the creation of man and even says that he was created to resemble G-d, בדמות אלוקים עשה אותו, this refers to the word ויצמח in verse 9 of our chapter here where the Torah speaks of earth and dust, i.e. refers to man’s terrestrial habitat. It is quite easy to understand then that the verse which speaks of planting man in his celestial habitat mentions neither trees nor garden. This is reserved for verse 9 where the expression used by the Torah is ויצמח.
What we learn from all this is that the whole of the story of creation is one that played on two levels, so that what have been described as the products of heaven and earth at the beginning of our chapter are inseparably interwoven with one another.

To till it (le-ovdah) therefore refers to the garden of whose fruit he ate. It was only after he sinned that he had to eat the grass of the ground, i.e., bread. To till it means to water it. To keep it means to guard the garden so that no animals enter therein and befoul it. Some say that le-ovdah means to serve God’s commandment. However, a commandment is not served.