Difference between revisions of "Biblical Parallels Index – Bereshit 3/0"

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<li>Bereshit Rabbah 14:6 – The Midrash suggests that Avraham was worthy of being the first man, but was created after Adam only so that he could be a corrective to his sins.</li>
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<li><multilink><a href="#" data-aht="source">Bereshit Rabbah 14:6</a></multilink>&#160;– The Midrash suggests that Avraham was worthy of being the first man, but was created after Adam only so that he could be a corrective to his sins.</li>
 
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<li>In <a href="https://www.etzion.org.il/he/tanakh/torah/sefer-bereishit/parashat-lekh-lekha/%D7%9C%D7%9A-%D7%9C%D7%9A-%D7%91%D7%99%D7%9F-%D7%90%D7%93%D7%9D-%D7%94%D7%A8%D7%90%D7%A9%D7%95%D7%9F-%D7%9C%D7%90%D7%91%D7%A8%D7%94%D7%9D-%D7%90%D7%91%D7%99%D7%A0%D7%95">לך לך: בין אדם הראשון לאברהם אבינו</a>, R. Shlomo Brin compares and contrasts the religious awareness embodied by Adam with that of Avraham.</li>
 
<li>In <a href="https://www.etzion.org.il/he/tanakh/torah/sefer-bereishit/parashat-lekh-lekha/%D7%9C%D7%9A-%D7%9C%D7%9A-%D7%91%D7%99%D7%9F-%D7%90%D7%93%D7%9D-%D7%94%D7%A8%D7%90%D7%A9%D7%95%D7%9F-%D7%9C%D7%90%D7%91%D7%A8%D7%94%D7%9D-%D7%90%D7%91%D7%99%D7%A0%D7%95">לך לך: בין אדם הראשון לאברהם אבינו</a>, R. Shlomo Brin compares and contrasts the religious awareness embodied by Adam with that of Avraham.</li>
 
<li>In&#160;<a href="https://etzion.org.il/en/holidays/rosh-hashana/zikhronot-covenant-akeida-and-repair-adam%E2%80%99s-sin">Zikhronot - the Covenant of the Akeida and the Repair of Adam’s Sin,</a> R. Uriel Eitam demonstrates that Avraham’s acceptance of God’s command at the Akeidah repairs the sin of Adam’s and Chavvah’s decision to follow their own passions, and that the blessings bestowed upon Avraham reverse the curses of Adam and Chavvah.&#160;</li>
 
<li>In&#160;<a href="https://etzion.org.il/en/holidays/rosh-hashana/zikhronot-covenant-akeida-and-repair-adam%E2%80%99s-sin">Zikhronot - the Covenant of the Akeida and the Repair of Adam’s Sin,</a> R. Uriel Eitam demonstrates that Avraham’s acceptance of God’s command at the Akeidah repairs the sin of Adam’s and Chavvah’s decision to follow their own passions, and that the blessings bestowed upon Avraham reverse the curses of Adam and Chavvah.&#160;</li>
<li>In <a href="https://iyun.org.il/en/sedersheni/paradise-lost/">Back to the Garden: Where Lies the Path?</a>, R. Yehoshua Pfeffer analyzes how Avraham’s legacy is a corrective to the ultimately ill-fated environment of Gan Eden.&#160;&#160;</li>
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<li>In <a href="https://iyun.org.il/en/sedersheni/paradise-lost/">Back to the Garden: Where Lies the Path?</a>, R. Yehoshua Pfeffer analyzes how Avraham’s legacy is a corrective to the ultimately ill-fated environment of the Garden of Eden.&#160;&#160;</li>
 
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<category>Gan Eden and Shir Hashirim
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<category name="Eden and Shir Hashirim">
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The Garden of Eden and Shir HaShirim
 
<subcategory>Articles and Lectures
 
<subcategory>Articles and Lectures
 
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Version as of 10:28, 5 June 2023

Biblical Parallels Index – Bereshit 3

This topic has not yet undergone editorial review

Knowledge of Good and Evil

Tools

Concordance – By using the concordance one can explore the usage of both the root "ידע" and the phrase "ידע טוב ורע" to gain further insight into the nature of the knowledge granted by the Tree of Knowledge and acquired by Adam and Chavvah..

  • By double clicking on the word "ידע" in the Mikraot Gedolot Bereshit 3:5, one can find Biblical parallels that demonstrate the various connotations of knowledge in Tanakh.  This root word can relate to: a) skilled knowledge b) intent or will c) knowledge of God and d) sexual knowledge.
  • One can then click on “יֹדְעֵי טוֹב וָרָע” in the same verse to see parallels to this phrase in Tanakh:

Primary Sources

Almost all commentators question the nature of the knowledge granted by the tree.

Articles

  • See The Tree of Knowledge for an overview of different understandings of what constituted knowledge of good and evil.

Adam and Avraham

Many Midrashim, commentators, and contemporary authors have noted the connections between the stories of Adam and Avraham.

Primary Sources

  • Bereshit Rabbah 14:6 – The Midrash suggests that Avraham was worthy of being the first man, but was created after Adam only so that he could be a corrective to his sins.

Articles

The Garden of Eden and Shir HaShirim

Articles and Lectures

Adam and Kayin

The first two stories about man are tales of egregious sins of different sorts.

Articles