Why does the Torah write ?Vatotzei ha?Aretz? and not ?Vayivra Elokim??
Rashi: Because Hashem had already created everything on the first day, 1 and He was now ordering the earth to place them on the sixth day. 2
Ramban: The Pasuk here is speaking about the soul of life that all living creatures, including man, share. And He is now commanding the earth to produce that soul, which He subsequently placed into the animals' bodies after He created them. Likewise, He blew the Neshamah Elyonah into Adam after creating Him. 3
Gur Aryeh: If so, on Day 3 as well, the Pasuk (1:11) should state, 'Totzei ha'Aretz Deshe'! (Doesn't the term "Tadshei" imply new creation)? In that verse, the manner in which the earth was to bring out the Deshe was specifically through growth, so the descriptive term "Tadshei" is used. Similarly, the verse describes, "the waters shall swarm (Yishretzu)" (1:20), rather than, 'the waters shall bring out.'
Gur Aryeh: Why didn't Rashi explain this earlier, when the plants emerged, "The earth brought out Deshe" (1:12)? That verse describes that Hashem's commanded was fulfilled. This verse, however, is Hashem's command itself, and it uses the term "bring out," rather than "create," so we see that their initial Creation must have been on day 1.
Why are the Chayos (wild animals) called "Chayso-Eretz"?
Peninim mi'Shulchan ha'Gra: Behemos work for man, and man feeds them. Chayos do not work for man, and they feed themselves from the ground.
QUESTIONS ON RASHI
Rashi writes: "Everything was created on the first day." If so, why does the Torah use the term "create" regarding the Taninim (1:21), and regarding man (1:27)?
Gur Aryeh: These two creations have a G-dly aspect [i.e. they especially demonstrate the fulfillment of Hashem's will]. This unique aspect came only at the completion of these two beings (on days 5 and 6 respectively), and is called 'creation' in its own right. (On the first day they had been merely associated with the earth's creation [i.e. they went from potential to actuality], but they developed no further.)
Rashi writes: "'Remes' - They ... are 'Romesim' on the earth." But this merely repeats the very word Rashi wants to define! Also, the Torah already used this verb in 1:21!
Gur Aryeh: Rashi knows that the verb "Romeis" means 'movement;' he is asking why specifically these creatures are known by the name "Remes." He therefore explains that these are small creatures, for which we can observe motion but not walking; therefore, they are called "Remes." 1
Also refer to 1:20:1.1:2.
