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

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<p>Exploring the various appearances of both the root&#160;"ידע" and the phrase "ידע טוב ורע" helps one gain further insight into the nature of the knowledge granted by the Tree of Knowledge.</p>
 
<p>Exploring the various appearances of both the root&#160;"ידע" and the phrase "ידע טוב ורע" helps one gain further insight into the nature of the knowledge granted by the Tree of Knowledge.</p>
 
<subcategory>Tools
 
<subcategory>Tools
<p><a href="https://mg.alhatorah.org/Concordance">Concordance</a>&#160;– Use the concordance to see how the word and pharse are used throughout Tanakh.</p><ul>
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<p><a href="https://mg.alhatorah.org/Concordance">Concordance</a>&#160;– Use the concordance to see how the word and pharse are used throughout Tanakh.</p>
 +
<ul>
 
<li>By double clicking on the word "<a href="Concordance">ידע</a>" in the <a href="https://mg.alhatorah.org/Full/Bereshit/3.5">Mikraot Gedolot on Bereshit 3:5</a>, one can find Biblical parallels that demonstrate the various connotations of knowledge in Tanakh.&#160; This root word can relate to: a) skilled knowledge b) intent or will c) knowledge of God and d) sexual knowledge.</li>
 
<li>By double clicking on the word "<a href="Concordance">ידע</a>" in the <a href="https://mg.alhatorah.org/Full/Bereshit/3.5">Mikraot Gedolot on Bereshit 3:5</a>, one can find Biblical parallels that demonstrate the various connotations of knowledge in Tanakh.&#160; This root word can relate to: a) skilled knowledge b) intent or will c) knowledge of God and d) sexual knowledge.</li>
 
<li>One can then click on “יֹדְעֵי טוֹב וָרָע” in the same <a href="https://mg.alhatorah.org/Full/Bereshit/3.5">verse</a> to see parallels to this phrase in Tanakh:</li>
 
<li>One can then click on “יֹדְעֵי טוֹב וָרָע” in the same <a href="https://mg.alhatorah.org/Full/Bereshit/3.5">verse</a> to see parallels to this phrase in Tanakh:</li>
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<ul>
 
<ul>
 
<li><multilink><a href="#" data-aht="source">Bereshit Rabbah 14:6</a></multilink>&#160;– The Midrash compares the two figures, suggesting 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>
 
<li><multilink><a href="#" data-aht="source">Bereshit Rabbah 14:6</a></multilink>&#160;– The Midrash compares the two figures, suggesting 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>
 +
<li>Pesikta Rabbati 70:193 – The Midrash states that Adam was created in the merit of Avraham.</li>
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<li>Several Midrashim draw connections between the story of Akeidat Yitzchak and Adam:</li>
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<ul>
 +
<li>Yalkut Shimoni Bereshit 22:13 – The Midrash states that the ram that replaced Yitzchak at the Akeidah was brought by an angel from Gan Eden, where it had been drinking from a stream flowing beneath the Tree of Life.</li>
 +
<li>Bereshit Rabbah 14:8 – The Midrash states that Adam was created from the dust of the place where he would ultimately achieve atonement, which is understood to refer to Mount Moriah (see Radak Bereshit 2:8), site of the Akeidah.</li>
 +
</ul>
 
</ul>
 
</ul>
 
</subcategory>
 
</subcategory>

Version as of 23:45, 19 September 2023

Biblical Parallels Index – Bereshit 3

This topic has not yet undergone editorial review

Knowledge of Good and Evil

Exploring the various appearances of both the root "ידע" and the phrase "ידע טוב ורע" helps one gain further insight into the nature of the knowledge granted by the Tree of Knowledge.

Tools

Concordance – Use the concordance to see how the word and pharse are used throughout Tanakh.

  • By double clicking on the word "ידע" in the Mikraot Gedolot on 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, with an in-depth analysis of the approaches of each of the commentators mentioned above.

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 compares the two figures, suggesting 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.
  • Pesikta Rabbati 70:193 – The Midrash states that Adam was created in the merit of Avraham.
  • Several Midrashim draw connections between the story of Akeidat Yitzchak and Adam:
    • Yalkut Shimoni Bereshit 22:13 – The Midrash states that the ram that replaced Yitzchak at the Akeidah was brought by an angel from Gan Eden, where it had been drinking from a stream flowing beneath the Tree of Life.
    • Bereshit Rabbah 14:8 – The Midrash states that Adam was created from the dust of the place where he would ultimately achieve atonement, which is understood to refer to Mount Moriah (see Radak Bereshit 2:8), site of the Akeidah.

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.

Tools

  • The Tanakh Lab1 demonstrates that one of the chapters that shares the most linguistic parallels to Bereshit 3 is Bereshit 4, perhaps hinting to the reader to compare the sins of Adam and Kayin. See here to compare the chapters.

Articles