Lang: he;
Title: פרשת בראשית;
Content:
פרק א
(א) בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ.
(ב) וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם.
(ג) וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר.
(ד) וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.
(ה) וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד.
(ו) וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם.
(ז) וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן.
(ח) וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי.
(ט) וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי כֵן.
(י) וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי טוֹב.
(יא) וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ בוֹ עַל הָאָרֶץ וַיְהִי כֵן.
(יב) וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב.
(יג) וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שְׁלִישִׁי.
(יד) וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים.
(טו) וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ וַיְהִי כֵן.
(טז) וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים.
(יז) וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ.
(יח) וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי טוֹב.
(יט) וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם רְבִיעִי.
(כ) וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל הָאָרֶץ עַל פְּנֵי רְקִיעַ הַשָּׁמָיִם.
(כא) וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדֹלִים וְאֵת כׇּל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כׇּל עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב.
(כב) וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ.
(כג) וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם חֲמִישִׁי.
(כד) וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ וַיְהִי כֵן.
(כה) וַיַּעַשׂ אֱלֹהִים אֶת חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת הַבְּהֵמָה לְמִינָהּ וְאֵת כׇּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב.
(כו) וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכׇל הָאָרֶץ וּבְכׇל הָרֶמֶשׂ הָרֹמֵשׂ עַל הָאָרֶץ.
(כז) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם.
(כח) וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכׇל חַיָּה הָרֹמֶשֶׂת עַל הָאָרֶץ.
(כט) וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת כׇּל עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כׇל הָאָרֶץ וְאֶת כׇּל הָעֵץ אֲשֶׁר בּוֹ פְרִי עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאׇכְלָה.
(ל) וּלְכׇל חַיַּת הָאָרֶץ וּלְכׇל עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל הָאָרֶץ אֲשֶׁר בּוֹ נֶפֶשׁ חַיָּה אֶת כׇּל יֶרֶק עֵשֶׂב לְאׇכְלָה וַיְהִי כֵן.
(לא) וַיַּרְא אֱלֹהִים אֶת כׇּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי.
פרק ב
(א) וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכׇל צְבָאָם.
(ב) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכׇּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה.
(ג) וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת.
(ד) אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת י״י אֱלֹהִים אֶרֶץ וְשָׁמָיִם.
(ה) וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכׇל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר י״י אֱלֹהִים עַל הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה.
(ו) וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה אֶת כׇּל פְּנֵי הָאֲדָמָה.
(ז) וַיִּיצֶר י״י אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה.
(ח) וַיִּטַּע י״י אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת הָאָדָם אֲשֶׁר יָצָר.
(ט) וַיַּצְמַח י״י אֱלֹהִים מִן הָאֲדָמָה כׇּל עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע.
(י) וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים.
(יא) שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל אֶרֶץ הַחֲוִילָה אֲשֶׁר שָׁם הַזָּהָב.
(יב) וּזְהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם.
(יג) וְשֵׁם הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כׇּל אֶרֶץ כּוּשׁ.
(יד) וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת.
(טו) וַיִּקַּח י״י אֱלֹהִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעׇבְדָהּ וּלְשׇׁמְרָהּ.
(טז) וַיְצַו י״י אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל.
(יז) וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכׇלְךָ מִמֶּנּוּ מוֹת תָּמוּת.
(יח) וַיֹּאמֶר י״י אֱלֹהִים לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ.
(יט) וַיִּצֶר י״י אֱלֹהִים מִן הָאֲדָמָה כׇּל חַיַּת הַשָּׂדֶה וְאֵת כׇּל עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל הָאָדָם לִרְאוֹת מַה יִּקְרָא לוֹ וְכֹל אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ.
(כ) וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכׇל הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ.
(כא) וַיַּפֵּל י״י אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה.
(כב) וַיִּבֶן י״י אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל הָאָדָם.
(כג) וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקְחָה זֹּאת.
(כד) עַל כֵּן יַעֲזׇב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד.
(כה) וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ.
פרק ג
(א) וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה י״י אֱלֹהִים וַיֹּאמֶר אֶל הָאִשָּׁה אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן.
(ב) וַתֹּאמֶר הָאִשָּׁה אֶל הַנָּחָשׁ מִפְּרִי עֵץ הַגָּן נֹאכֵל.
(ג) וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן תְּמֻתוּן.
(ד) וַיֹּאמֶר הַנָּחָשׁ אֶל הָאִשָּׁה לֹא מוֹת תְּמֻתוּן.
(ה) כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכׇלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע.
(ו) וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל.
(ז) וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת.
(ח) וַיִּשְׁמְעוּ אֶת קוֹל י״י אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי י״י אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן.
(ט) וַיִּקְרָא י״י אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה.
(י) וַיֹּאמֶר אֶת קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי עֵירֹם אָנֹכִי וָאֵחָבֵא.
(יא) וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכׇל מִמֶּנּוּ אָכָלְתָּ.
(יב) וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי מִן הָעֵץ וָאֹכֵל.
(יג) וַיֹּאמֶר י״י אֱלֹהִים לָאִשָּׁה מַה זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל.
(יד) וַיֹּאמֶר י״י אֱלֹהִים אֶל הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכׇּל הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כׇּל יְמֵי חַיֶּיךָ.
(טו) וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב.
(טז) אֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשׇׁל בָּךְ.
(יז) וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכְלֶנָּה כֹּל יְמֵי חַיֶּיךָ.
(יח) וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה.
(יט) בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב.
(כ) וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כׇּל חָי.
(כא) וַיַּעַשׂ י״י אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם.
(כב) וַיֹּאמֶר י״י אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם.
(כג) וַיְשַׁלְּחֵהוּ י״י אֱלֹהִים מִגַּן עֵדֶן לַעֲבֹד אֶת הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם.
(כד) וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן אֶת הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים.
פרק ד
(א) וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת י״י.
(ב) וַתֹּסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה.
(ג) וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַי״י.
(ד) וְהֶבֶל הֵבִיא גַם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע י״י אֶל הֶבֶל וְאֶל מִנְחָתוֹ.
(ה) וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו.
(ו) וַיֹּאמֶר י״י אֶל קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ.
(ז) הֲלוֹא אִם תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשׇׁל בּוֹ.
(ח) וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקׇם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵהוּ.
(ט) וַיֹּאמֶר י״י אֶל קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי.
(י) וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן הָאֲדָמָה.
(יא) וְעַתָּה אָרוּר אָתָּה מִן הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת פִּיהָ לָקַחַת אֶת דְּמֵי אָחִיךָ מִיָּדֶךָ.
(יב) כִּי תַעֲבֹד אֶת הָאֲדָמָה לֹא תֹסֵף תֵּת כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ.
(יג) וַיֹּאמֶר קַיִן אֶל י״י גָּדוֹל עֲוֺנִי מִנְּשֹׂא.בספרי ספרד ואשכנז: מִנְּשׂוֹא.
(יד) הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כׇל מֹצְאִי יַהַרְגֵנִי.
(טו) וַיֹּאמֶר לוֹ י״י לָכֵן כׇּל הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם י״י לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת אֹתוֹ כׇּל מֹצְאוֹ.
(טז) וַיֵּצֵא קַיִן מִלִּפְנֵי י״י וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עֵדֶן.
(יז) וַיֵּדַע קַיִן אֶת אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ.
(יח) וַיִּוָּלֵד לַחֲנוֹךְ אֶת עִירָד וְעִירָד יָלַד אֶת מְחוּיָאֵל וּמְחִיָּיאֵל יָלַד אֶת מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת לָמֶךְ.
(יט) וַיִּקַּח לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים שֵׁם הָאַחַת עָדָה וְשֵׁם הַשֵּׁנִית צִלָּה.
(כ) וַתֵּלֶד עָדָה אֶת יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה.
(כא) וְשֵׁם אָחִיו יוּבָל הוּא הָיָה אֲבִי כׇּל תֹּפֵשׂ כִּנּוֹר וְעוּגָב.
(כב) וְצִלָּה גַם הִוא יָלְדָה אֶת תּוּבַל קַיִן לֹטֵשׁ כׇּל חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל קַיִן נַעֲמָה.
(כג) וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי.
(כד) כִּי שִׁבְעָתַיִם יֻקַּם קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה.
(כה) וַיֵּדַע אָדָם עוֹד אֶת אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ שֵׁת כִּי שָׁת לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן.
(כו) וּלְשֵׁת גַּם הוּא יֻלַּד בֵּן וַיִּקְרָא אֶת שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם י״י.
פרק ה
(א) זֶה סֵפֶרבספרי תימן: סֵפֶר בסמ"ך גדולה. תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ.
(ב) זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם.
(ג) וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת.
(ד) וַיִּהְיוּ יְמֵי אָדָם אַחֲרֵי הוֹלִידוֹ אֶת שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(ה) וַיִּהְיוּ כׇּל יְמֵי אָדָם אֲשֶׁר חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת.
(ו) וַיְחִי שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת אֱנוֹשׁ.
(ז) וַיְחִי שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(ח) וַיִּהְיוּ כׇּל יְמֵי שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת.
(ט) וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת קֵינָן.
(י) וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(יא) וַיִּהְיוּ כׇּל יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת.
(יב) וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת מַהֲלַלְאֵל.
(יג) וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(יד) וַיִּהְיוּ כׇּל יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת.
(טו) וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת יָרֶד.
(טז) וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(יז) וַיִּהְיוּ כׇּל יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת.
(יח) וַיְחִי יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת חֲנוֹךְ.
(יט) וַיְחִי יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כ) וַיִּהְיוּ כׇּל יְמֵי יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת.
(כא) וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת מְתוּשָׁלַח.
(כב) וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כג) וַיְהִי כׇּל יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה.
(כד) וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים.
(כה) וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת לָמֶךְ.
(כו) וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כז) וַיִּהְיוּ כׇּל יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת.
(כח) וַיְחִי לֶמֶךְ שְׁתַּיִם וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד בֵּן.
(כט) וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ י״י.
(ל) וַיְחִי לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(לא) וַיְהִי כׇּל יְמֵי לֶמֶךְ שֶׁבַע וְשִׁבְעִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיָּמֹת.
(לב) וַיְהִי נֹחַ בֶּן חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ אֶת שֵׁם אֶת חָם וְאֶת יָפֶת.
פרק ו
(א) וַיְהִי כִּי הֵחֵל הָאָדָם לָרֹב עַל פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם.
(ב) וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ.
(ג) וַיֹּאמֶר י״י לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה.
(ד) הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם.
(ה) וַיַּרְא י״י כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכׇל יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כׇּל הַיּוֹם.
(ו) וַיִּנָּחֶם י״י כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל לִבּוֹ.
(ז) וַיֹּאמֶר י״י אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד בְּהֵמָה עַד רֶמֶשׂ וְעַד עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם.
(ח) וְנֹחַ מָצָא חֵן בְּעֵינֵי י״י.
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Lang: en;
Title: Parashat Bereshit;
Content:
Chapter 1
(1) In the beginning,In the beginning | בְּרֵאשִׁית – See R. Saadia Gaon and Radak who claim that "רֵאשִׁית" is an independent noun (and is not connected to the following word), pointing to similar usage in Yeshayahu 46:10 and Devarim 33:21. Alternatively: "In the beginning of God's creation… the earth was…" (Rashi, Rashbam, Ibn Ezra), or, combining verses 1-3: "In the beginning of God's creation… when the earth was… God said…." (modern translations and compare Hoil Moshe). These exegetes assume that "ּרֵאשִׁית" is a noun in the construct state (meaning that it is connected to what follows), as per this form's common usage in Tanakh (see Bereshit 10:10, Devarim 18:4, and Yirmeyahu 26:1). God created the heavens and the earth.
(2) The earth was a vacant void,vacant void | תֹהוּ וָבֹהוּ – The word "תֹהוּ" is a noun, mentioned elsewhere in the context of unsettled, barren wasteland, and often parallel to "אפס", "אין" and other words meaning naught. This has led to a variety of related translations, including "formlessness", "waste", or "emptiness". The word "בֹהוּ" is much more rare, and appears only in two other verses (Yeshayahu 34:11 and Yirmeyahu 4:23), both times also connected to the word "תֹהוּ" and apparently somewhat synonymous to it. This suggests that the phrase might be a hendiadys (a pair of words which convey but a single idea), expressing vast emptiness. darkness was on the surface of the deep,deep | תְהוֹם – The word is almost always explicitly related to water, referring either to the depths of the ocean or sea or to subterranean waters. and a Heavenly windHeavenly wind | רוּחַ אֱלֹהִים – More literally: "a wind of God". See Targum Onkelos, Rashbam and Ibn Ezra that the verse refers to a wind sent from God which was to play a role in the separation of the waters. Cf. Radak and Shadal who translate: "a great wind", viewing the word "אֱלֹהִים" as an expression of greatness or strength, as in Yonah 3:3, Tehillim 37:7 and 80:11. Alternatively: "the spirit of God", as per the phrase's common usage Tanakh (Targum Yerushlami (Yonatan) and R. D"Z Hoffmann). was movingmoving | מְרַחֶפֶת – The verb might refer to quick back and forth movement, used elsewhere in the sense of "hover" (Devarim 32:11) or "shake" (Yirmeyahu 23:9). over the surface of the waters.
(3) God said, "Let there be light", and there was light.
(4) God saw that the light was good, and God separated between the light and the darkness.
(5) God called the light "day", and the darkness He called "night". There was evening and there was morning, day one.
(6) God said, "Let there be an expansean expanse | רָקִיעַ – See Ibn Ezra that the word refers to something which has been stretched out, and is related to the verb "רקע", to beat or spread out. The word appears to refer to the air or atmosphere above the sea, ultimately called "sky". Others translate: "firmament", which implies a more solid, tangible structure. See Shadal and R. D"Z Hoffmann on the origins of the latter translation. in the middle of the waters, and let it separate between waters and waters."
(7) God made the expanse and separated between the waters which were under the expanse and the waters which were above the expanse; and so it was.and so it was | וַיְהִי כֵן – See R. Saadia that the connotation is: "and it was so forever".
(8) God called the expanse "sky". There was evening and there was morning, a second day.
(9) God said, "Let the waters under the sky be collected to one place and let the dry land be seen"; and so it was.
(10) God called the dry land "earth", and the collected waters He called "seas". God saw that it was good.
(11) God said, "Let the earth sprout grass,grass | דֶּשֶׁא – Alternatively: "vegetation" (R. D"Z Hoffmann). If so, the verse begins with a general term that is followed by two examples, plants and trees. See, though, Shadal who notes that "דֶּשֶׁא" is often mentioned in connection to "עֵשֶׂב" (herbs) but never to trees. herbsherbs | עֵשֶׂב – The meaning of "עֵשֶׂב" and its relationship to "דֶּשֶׁא" is debated. Rashbam suggests that "דֶּשֶׁא" is a general term, while each specific species thereof is referred to as an "עֵשֶׂב". Sforno posits that "דֶּשֶׁא" refers to herbs which are fit for animal consumption while "עֵשֶׂב" refers to those which are suitable for humans, while Shadal suggests that the difference is one of size. which yield seed, and fruit trees bearing fruit containing seed,containing seed | אֲשֶׁר זַרְעוֹ בוֹ – In the Hebrew, this phrase appears after the word "לְמִינוֹ" ("of every kind"), but as all agree that it modifies the clause "fruit trees bearing fruit", the translation has reordered the words for smoother reading. of every kindof every kind | לְמִינוֹ – See Shadal who suggests that the term is idiomatic, pointing to its usage throughout Vayikra 11. Alternatively: "after its kind" (Rashbam, Ibn Ezra, Radak, Ramban), with the verse highlighting the order of creation and Hashem's setting of boundaries (Ramban), or perhaps emphasizing how Hashem did not create hybrids which would not be able to reproduce on their own (Ibn Ezra). on the earth"; and so it was.
(12) The earth sprouted grass, herbs which yield seed, of every kind, and trees bearing fruit containing seed, of every kind. God saw that it was good.
(13) There was evening and there was morning, a third day.
(14) God said, "Let there be luminaries in the expanse of the sky to separate between the day and the night, and they will be for signs,for signs | לְאֹתֹת – This might refer to a solar or lunar eclipse (Rashi, Ibn Ezra) or perhaps to miraculous signs such as the sun standing still in the time of Yehoshua (Rashbam, Ibn Ezra). This translation reads "signs" as the first of three functions of the luminaries. Alternatively, the phrase "for signs" is a main idea, followed by examples: the luminaries shall serve as signs to determine both the seasons and the days and years. for appointed times,for appointed times | וּלְמוֹעֲדִים – See Rashbam, noting that the new moon helps determine the dates of the holidays. Alternatively: "for seasons" (Radak, Ramban). and for days and years.
(15) And they will be for lightslights | לִמְאוֹרֹת – Though Tanakh employs the same noun ("מְאוֹרֹת") here as in the surrounding verses, in this verse the translation reads "lights" (rather than "luminaries") since the verse is focusing on this specific function of the celestial bodies and not on the bodies themselves. in the expanse of the sky, to give light on the earth"; and so it was.
(16) God made the two greatgreat | הַגְּדֹלִים – Radak explains that the verse refers not to size (as the moon is smaller than the stars) but to the amount of light which they provide the earth. It is likely, though, that the verse is simply speaking from the perspective of man, who sees the sun and moon as being much larger than the stars. luminaries, the greaterthe greater… the smaller | הַגָּדֹל... הַקָּטֹן – Literally: "the great… the small", but see Rashbam that the terms are relative. luminary to rule the day and the smaller luminary to rule the night, and the stars.
(17) God set them in the expanse of the sky to give light on the earth,
(18) to rule by day and by night,by day and night | בַּיּוֹם וּבַלַּיְלָה – See R"Y Bekhor Shor, Radak, and Ramban. Alternatively: "over the day and over the night" (Shadal). and to separate between the light and the darkness. God saw that it was good.
(19) There was evening and there was morning, a fourth day.
(20) God said, "Let the waters swarm forthswarm forth | יִשְׁרְצוּ – See Ibn Ezra that the verb is transitive. swarms of living creatures,swarms of living creatures | שֶׁרֶץ נֶפֶשׁ חַיָּה – See Rashi that the term refers to all sorts of smaller living creatures such as flies, worms, ants, and all fish. Radak and R. D"Z Hoffmann add that it refers to creatures which readily multiply and have abundant progeny. [See the related verb's usage in Bereshit 9:7 and Shemot 1:7.] and let birds fly above the earth inin | עַל פְּנֵי – Literally: "on the face of". the expanse of the sky.
(21) God created the great sea creatures,sea creatures | הַתַּנִּינִם – Perhaps referring to the sea monster Leviathan and his mate described in Yeshayahu 27:1 and Iyyov 40:25 (Bavli Bava Batra 74b) or to crocodiles (R. Hirsch on Shemot 7:9). Alternatively: "serpents" (Rashi on Shemot 7:9. See also Devarim 32:33 where the word "תנין" is parallel to "פתן", a venomous snake), or: "dragon" (Septuagint on Shemot 7:9-12, but not here). every living creature that creepscreeps | הָרֹמֶשֶׂת – Similarly: "crawl" (R. D"Z Hoffmann), or more simply: "moves about" (Ibn Ezra). which the waters swarmed forth, of all kinds, and every winged bird of every kind. God saw that it was good.
(22) God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let the birds multiply on the earth."
(23) There was morning and there was evening, a fifth day.
(24) God said, "Let the earth bring forth living creatures of every kind: livestock, creeping things, and wild animalswild animals | וְחַיְתוֹ אֶרֶץ – Literally: "beasts of the earth". Though both "בְּהֵמָה" and "חַיָּה" at times function as generic names for all animals, in our verse they stand in contrast to each other, with the former appearing to refer to domesticated animals which live in settled areas, and the latter to wild animals who live throughout the earth (Ibn Ezra). As such, the word "אֶרֶץ" simply defines what type of animal is referred to. Cf. Ramban who, instead, suggests that "בְּהֵמָה" refers to non-predatory herbivores, be they domesticated or not, while "חַיְתוֹ אֶרֶץ" refers to predatory animals. [Regarding the superfluous "ו" at the end of "וְחַיְתוֹ", see Rashbam and Ibn Ezra who point to other examples of the phenomenon, noting that it occurs with words that are in the construct state, often in poetic passages.] of every kind"; and so it was.
(25) God made wild animals of every kind, livestock of every kind, and all creeping things of the ground, of every kind. God saw that it was good.
(26) God said, "Let us makeLet us make | נַעֲשֶׂה – Regarding the plural language, see Divine Plurals. manman | אָדָם – Alternatively: "mankind" or "human". Regardless of the specific translation, our chapter appears to be speaking of the creation of the human species as a whole. Thus, God creates "them" as "male and female". In Chapter 2, however, the word "אָדָם" is used to refer to man alone, and later will function also as the proper name of the first man, Adam. in our image, after our likeness,in our image, after our likeness | בְּצַלְמֵנוּ כִּדְמוּתֵנוּ – As Hashem does not have a form, these words have been understood to refer to man's intellectual capacity, freedom of choice, ability to rule or other non-physical attributes. and they will rule over the fish of the sea, over the birds of the sky, over the animals,over the animals | וּבַבְּהֵמָה – See Ramban that in this verse, the word might take on its more general meaning, including all types of animals, both livestock and wild animals (who are otherwise missing from the list). over all the earth,over all the earth | וּבְכׇל הָאָרֶץ – This might refer to having dominion over the earth itself, including its plants, rocks, and minerals (Ramban). Cf. Radak who suggests that this phrase refers to the wild beasts, otherwise not mentioned, reading the verse as if written: "וּבַבְּהֵמָה וּבבהמת כׇל הָאָרֶץ" ("and over the animals, and over the animals of the earth"). Compare the Peshitta whose text in fact reads "over all the beasts of the earth". and over every creeping thing that creeps on the earth."
(27) God created man in His image; in the image of God, He created him. Male and female He created them.
(28) God blessed them and said to them, "Be fruitful and multiply, fill the earth and subdue it, and rule over the fish of the sea, over the birds of the sky, and over every animalanimal | חַיָּה – Alternatively: "beast". However, in context, the verse appears to refer to all animals (domesticated, wild, and creeping), suggesting that the word "חַיָּה" is being used in its more generic sense. It is also possible that the word should be translated literally and refers to "living things". that creeps on the earth."
(29) God said, "Behold, I have givenhave given | נָתַתִּי – Alternatively: "I am giving", in the present tense (Rashbam, noting that sometimes when Tanakh employs a past tense formulation, the present tense is implied). you every herb which yields seed that is on the face of the earth, and every tree which has fruit and yields seed; these will be yours for eating.
(30) And to every animal of the earth,animal of the earth | חַיַּת הָאָרֶץ – See the note on verse 28. to every bird of the sky, and to everything that creeps on the earth in which there is a breath of life, every green herb for eating"; and so it was.
(31) God saw everything that He had made, and, behold, it was very good. There was evening and there was morning, the sixth day.the sixth day | יוֹם הַשִּׁשִּׁי – This and the seventh day are the only ones which are marked by the definite article, perhaps because they mark the end of Creation.
Chapter 2
(1) The heavens and the earth and their entire arraytheir array | צְבָאָם – The word is often translated as "hosts" or "legions", and often has a military connotation. were completed.
(2) On the seventh day, God completedcompleted | וַיְכַל – Cf. Shadal who translates: "had (previously) completed". As such, the verse is not implying that some work took place on the seventh day itself, but instead stating that, by then, it had been completed. Compare the Septuagint, Samaritan, and Peshitta texts who read "On the sixth day, God completed…" His work that He had done, and on the seventh day, He ceasedHe ceased | וַיִּשְׁבֹּת – See Radak and Shadal, as per the word's usage in Bereshit 8:22 and Shemot 12:15. Alternatively: "He rested." The former translation obviates the theological problem of God needing to rest. from all His work that He had done.
(3) God blessed the seventh day and made it holy, because on it He ceased from all His work that GodGod | אֱלֹהִים – One might have expected: "He". See Rashi Bereshit 19:24 who notes that it is the way of the text to sometimes use a proper name or title rather than a pronoun even though the name has already been mentioned, citing Bereshit 4:23 and Esther 8:8 as other examples. had created and made.created and made | בָּרָא... לַעֲשׂוֹת – See Ramban that the verse reads as if written "ברא ועשה" and refers both to God's creations out of nothing and also to those things He formed from existing matter. Literally: "created, in order to make" and see Ibn Ezra that the phrase refers to God's having made His creations with the ability to reproduce and make more of themselves.
(4) This is the accountaccount | תוֹלְדוֹת – This formula serves as a refrain throughout the book of Bereshit and often introduces a genealogy list or the account of someone's offspring, appearing to combine the meaning of descendants and (family) history. Rashi, here, emphasizes the former, suggesting that this verse is a conclusion to the previous chapter and refers to the "offspring" of the heavens and earth, i.e. to all that was created in Chapter 1. Cf. R. D"Z Hoffmann who disagrees, noting that in the rest of the book, the phrase "אֵלֶּה תוֹלְדוֹת" consistently opens a unit, and that here, too, it introduces the rest of the chapter, providing an "account" of how the heavens and earth developed. of the heavens and the earth when they were created, on the day that Hashem, God,Hashem, God, | יְהֹוָה אֱלֹהִים – This verse employs a new designation for God, the name "יְהֹוָה אֱלֹהִים", used throughout the rest of this and the following chapter, but then only once more in Torah. It introduces God's proper name, Hashem, relating to his "Being" (from the root "היה"), and perhaps reflects that God is not only sovereign but also intimately involved with His creations. The verses might employ the dual name to highlight that "Hashem" is no other than the "God" mentioned in Chapter 1, as if writing: "Hashem, that is to say, God". For further discussion of the names, and the idea already expressed by the Sages that "Hashem" refers to God in His attribute of mercy while "Elohim" refers to Him in His attribute of justice, see R. D"Z Hoffmann. made the earth and heavens.and heavens | וְשָׁמָיִם – On the relationship between this account of Creation and that of Chapter 1, see Two Accounts of Creation.
(5) No shrub of the fieldshrub of the field | שִׂיחַ הַשָּׂדֶה – Alternatively: "wild shrubs", with the word "field" implying wildness in contrast to domesticity. Compare the phrase "חַיַּת הָאָרֶץ" in Bereshit 1:24-25, which similarly appears to refer to wild, rather than domesticated, animals. was yet on the earth and no herb of the field had as yet sprung up because Hashem, God, had not brought rain onto the earth and there was no man to work the ground.
(6) But a mistbut a mist | וְאֵד – This translation combines that of Ibn Ezra who translates: "smoke" and that of R"Y Bekhor Shor who translates: "moisture". Cf. Targum Onkelos who renders it as "cloud" and the Septuagint who translates: "spring". Most commentators appear to understand that our verse stands in contrast to the preceding one, saying that though there was no rain or dew, there was nonetheless another source of moisture. See, though, R. Saadia who suggests that the word "לא" of the previous verse applies here as well and that the text is saying that there was neither rain nor mist. went upwent up | יַעֲלֶה – Though the verb appears to be in the imperfect (future) form, see Ibn Ezra who suggests that it takes the meaning of a simple past tense. Cf. Rashbam who assumes that it is a causative verb: "He caused a mist to rise". Alternatively, the imperfect form might connote a continuous action: "a mist would rise…" from the earth and watered the whole surface of the ground.
(7) Hashem, God, formed the manthe man | הָאָדָם – The term "הָאָדָם" likely relates to the word "הָאֲדָמָה", the land from which he was created. from the dust of the ground and blew in his nostrils a breath of life and the man became a living being.
(8) Hashem, God, planted a garden in Eden, to the East, and He placed there the man whom He had formed.
(9) Hashem, God, made grow from the ground every tree that is pleasing in appearance and good for food, the Tree of Life in the middle of the garden,the Tree of Life… garden | וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן – See Ibn Ezra who suggests that the clause "He caused to grow" applies to all the trees mentioned in the verse. Alternatively, our phrase begins a new sentence: "And the Tree of Life was in the middle of the garden". and the Tree of Knowledge of Good and Evil.Tree of Knowledge of Good and Evil | וְעֵץ הַדַּעַת טוֹב וָרָע – On the nature of the "knowledge" imparted by the tree, see Tree of Knowledge.
(10) And a river goes forth from Eden to water the garden, and from there it divides into four river heads.
(11) The name of the first is Pishon; this is the one that winds around the whole land of the Chavilah where there is gold.
(12) And the gold of that land is good; pearlspearls | הַבְּדֹלַח – See R. Saadia, Ibn Janach, Ibn Ezra, and Radak, noting that the manna, described as being a seed-like substance, is compared to "הַבְּדֹלַח". Alternatively: "crystal" (Rashi on Bemidbar 11:7), "carbuncle" (Septuagint) or "bdellium", a sticky resin (Aquila, but see Shadal that this isn't a particularly precious substance and thus, unlikely to be singled out). and sardonyxsardonyx | וְאֶבֶן הַשֹּׁהַם – See Josephus regarding the "shoham" stones on the priestly garments and the Septuagint on Divrei HaYamim I 29:2. Alternatively: "beryl" (Targum Onkelos) or "onyx" (Josephus regarding the "shoham" stones on the priestly breast plate). For discussion of the various options, see: Stones. are there.
(13) And the name of the second river is Gichon; it is the one that winds around the whole land of Kush.
(14) And the name of the third river is the Tigris;Tigris | חִדֶּקֶל – In Hebrew: "Chiddekel". it is the one that flows to the east of Assyria. And the fourth river is the Euphrates.Euphrates | פְרָת – In Hebrew: "Perat". It is possible that it is not described because it was well known (R"Y Bekhor Shor).
(15) Hashem, God, took the man and placed him in the Garden of Eden to work and watch it.
(16) Hashem, God, commanded the man, saying, "From all the trees of the garden you may freely eat,freely eat | אָכֹל תֹּאכֵל – Often translated as: "surely eat". This form (an infinitive absolute followed by another form of the verb) generally expresses emphasis.
(17) but, from the Tree of Knowledge of Good and Evil you may not eat,may not eat | לֹא תֹאכַל – Regarding the reasons why Hashem prohibited man from eating from the tree and attaining the knowledge it granted, see Tree of Knowledge. because on the day that you eat from it, you will surely die."
(18) Hashem, God, said, "It is not good for man to be alone. I will make him a helper to be his counterpart."to be his counterpart | כְּנֶגְדּוֹ – Alternatively: "corresponding to him" or "who is suitable for him" (R. D"Z Hoffmann).
(19) Hashem, God, formed from the ground every beast of the fieldbeast of the field | חַיַּת הַשָּׂדֶה – See Radak that, in this verse, the term likely includes all types of animals, both wild and domestic. and every bird of the heavens and brought them to the man to see what he would call it; and whatever the man called the living creature,the man called the living creature | אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ חַיָּה – The syntax of the clause is somewhat difficult. See Ibn Ezra that the words "נֶפֶשׁ חַיָּה" (living creature) define what is referred to by the pronoun "לו" (it), pointing to the similar phenomenon in Shemot 2:6. that was its name.
(20) The man named all the livestock, the birds of the sky, and the beasts of the field, but for man he did not find a helper to be his counterpart.
(21) Hashem, God, cast a deep sleep upon the man, and he slept, and He took one of his ribsof his ribs | מִצַּלְעֹתָיו – See Targum Onkelos and Targum Yerushalmi (Yonatan). This understanding might stem from Adam's later words about Chavvah: "this one is… bone of my bones". Alternatively: "his sides" (R. Shemuel b. Nachman in Bereshit Rabbah). This is consistent with the meaning of the word in the rest of Tanakh. See also Bavli Eiruvin 18a-b and the opinion there that man was originally made with two sides, one male and one female. and closed up its place with flesh.
(22) Hashem, God, built the rib that He had taken from the man into a woman and brought her to the man.
(23) The man said, "This time, this is bone of my bone and flesh of my flesh. This will be called 'woman' because this was taken from man."
(24) Therefore, a man leaves his father and mother and clings to his wife and they become one flesh.
(25) The two of them were naked, the man and his wife, and they were not ashamed.
Chapter 3
(1) The serpent was more cunningcunning | עָרוּם – In choosing this specific adjective, Torah makes a play on the root "עָרוֹם" (naked), used in the previous verse to describe the man and his wife. than all the beasts of the field which Hashem, God, had made. He said to the woman, "Has God indeed said,Has God indeed said | אַף כִּי אָמַר אֱלֹהִים – See Rashi, reading the verse as if written "האף" and hence, as a question. Alternatively, "Even though God said: you may not eat from the trees of the garden––". According to this reading the serpent's statement is cut off mid-sentence and the word "אַף" is understood as if written, "אף על פי". Others understand "אַף" to mean "even", as per its common usage, and read the verse as if starting in the middle of a conversation, "…and God even said that you may not eat from the trees" (Ibn Ezra). 'You may not eat from any of the trees of the garden?'"
(2) The woman said to the serpent, "From the fruit of the trees of the garden we may eat.
(3) But from the fruit of the tree which is in the middle of the garden, God has said, 'You may not eat from it and you may not touch it, lest you die.'"
(4) The serpent said to the woman, "You will certainly not die.
(5) Rather,Rather | כִּי – Alternatively: "because". However, see Shadal (citing Rashbam Bereshit 18:15) that when "כִּי" follows "לא" it usually takes the meaning "rather". God knows that on the day you eat from it, your eyes will be opened, and you will be like God,like God |ֹ כֵּאלֹהִים – Alternatively: "like Divine beings" (many commentators). knowing good and evil."
(6) The woman saw that the tree was good for food, that it was a delightdelight | תַאֲוָה – See Shadal who suggests that the word is related to the adjective "נאוה", meaning beautiful. Literally: "desire" or "lust". to the eyes, and that the tree was desirable to grant wisdom.to grant wisdom | לְהַשְׂכִּיל – Alternatively: "to look at" or "to contemplate" (Targum Onkelos). If so, the verb is similar to the modern "להשתכל". She took of its fruit and ate, and she gave some to her husband with her and he ate.
(7) The eyes of both of them were opened and they knew that they were naked. They sewed together fig leaves and made themselves loincloths.
(8) They heard the voicevoice | קוֹל – Alternatively: "sound". The two possibilities relate to the dispute regarding the referent of the word "מִתְהַלֵּךְ" (discussed in the following note). The man's words in verse 10, "אֶת קֹלְךָ שָׁמַעְתִּי" (I heard your voice) support the reading that here, too, a voice is referred to. of Hashem, God, walkingwalking | מִתְהַלֵּךְ – It is not clear whether the verb modifies Hashem's voice (R. Chalfon in Bereshit Rabbah, Ibn Ezra), Hashem Himself (R. Abba b. Kahana in Bereshit Rabbah, Rashi) or the man (Ibn Janach, Reconstructed Rashbam). in the garden in the breeze of the dayin the breeze of the day | לְרוּחַ הַיּוֹם – See Ramban. He suggests that Hashem revealed himself through a light wind so as not to frighten Adam and Chavvah. Alternatively: "in the evening breeze" (Ibn Ezra), "on the daylit side", meaning: in the direction where the sun was at that hour of the day (Rashi, Shadal), or: "in the open air", away from the trees of the garden (Rashbam, understanding the phrase to refer to where the man and his wife were walking). and the man and his wife hid from before Hashem, God, among the trees of the garden.
(9) Hashem, God, called to the man and said to him, "Where are you?"
(10) He said, "I heard your voice in the garden and I was afraid because I am naked, so I hid."
(11) He said, "Who told you that you were naked? Did you eat from the tree of which I commanded you not to eat?"
(12) The man said, "The woman whom You placed with me,placed with me | נָתַתָּה עִמָּדִי – For other verses where the root "נתן" takes the meaning "to place", see Bereshit 1:17 and 9:13. Alternatively: "gave to be with me". she gave me from the tree and I ate."
(13) Hashem, God, said to the woman, "What is this that you have done!" The woman said, "The serpent deceived medeceived me | הִשִּׁיאַנִי – See Rashi. Alternatively: "enticed me" (Ibn Ezra). See Shadal that the word is used when someone gets another to act by removing the fear which would have otherwise prevented them from doing so. and I ate."
(14) Hashem, God, said to the serpent, “Because you have done this, cursed are you more than all the livestock and all the beasts of the field. On your belly you will go and dust you will eat all the days of your life.
(15) And I will set enmity between you and the woman and between your offspringyour offspring | זַרְעֲךָ – Literally: "your seed" but used throughout Tanakh to refer to human progeny as well. This translation has opted to use the more modern term "offspring" throughout. and her offspring. He will strike at your head and you will strikestrike… strike | יְשׁוּפְךָ... תְּשׁוּפֶנּוּ – This translation assumes that both verbs share the same root, "שוף" (to pound or bruise). See, however, Rashi who suggests that the verse is employing a word play, using two similar sounding verbs which, nonetheless, have distinct roots. While the first stems from the root "שוף", the second stems from the root "נשף", to blow, or in this context, "to hiss". Cf. Shadal who suggests that the two words are homonyms, with the first meaning "crush" (as per its usage in Iyyov 9:17) and the second: "to envelop" (as per its usage in Tehillim 139:11). at his heel."
(16) To the woman He said, "I will greatly multiply your labor pangs;labor pangs | עִצְּבוֹנֵךְ וְהֵרֹנֵךְ – This translation reads the phrase as a hendiadys (a pair of words which express a single idea). See Shadal similarly: "the travails of your pregnancy". Literally: "your travails and your conception / pregnancy", leading Rashi to distinguish between the anguish of childrearing and that of pregnancy. with pain will you bear children. Yet, your desireYet, your desire | וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ – In other words, despite the pain of childbirth, the woman will still desire her husband and continue to have relations (Reconstructed Rashbam and R"Y Bekhor Shor). will be for your husband and he will rule over you."
(17) And to man He said, "Because you listened to your wife's voice and ate from the tree of which I commanded you, saying, 'You shall not eat of it', cursed is the ground on your account. Through painful laborpainful labor | בְּעִצָּבוֹן – This verse employs the same noun, "בְּעִצָּבוֹן", used above to describe the travails of pregnancy, thereby connecting the punishments of the man and woman. you will eat of it all the days of your life.
(18) Thorns and thistles it will sprout for you, and you will eat the herbs of the field.
(19) By the sweat of your brow you will eat bread until you return to the ground, because from it you were taken. For you are dust and to dust you will return."
(20) The man named his wife Chavvah because she was the mother of all life.
(21) Hashem, God, made garments of skinsgarments of skins | כׇּתְנוֹת עוֹר – Alternatively: "garments (or tunics) for their skin" (Onkelos, R"Y Bekhor Shor). for the man and his wife and clothed them.
(22) Hashem, God, said, "Behold, man has become like one of us, knowing good and evil. Now, lest he send forth his hand and take also from the Tree of Life and eat, and live forever–"
(23) So, Hashem cast him outcast him out | וַיְשַׁלְּחֵהוּ – Though this form sometimes means to simply "send forth" see Ibn Ezra and Radak that here it has a more forceful, negative connotation. of the Garden of Eden to work the ground from which he had been taken.
(24) He banishedHe banished | וַיְגָרֶשׁ – See R. D"Z Hoffman that this is an elaboration of the previous verse, emphasizing that the banishment was permanent. Alternatively: "When he banished…" (Ibn Ezra). the man, and he placed the cherubs and the bladeblade | לַהַט – See Onkelos and Radak, Sefer HaShorashim "להט", who explains that the word is synonymous with "להב", with both terms being related to both fire and blades. Alternatively: "flame" or "flashing", related to the verbal form of the root which means "to burn". of the swirling swordswirling sword | הַחֶרֶב הַמִּתְהַפֶּכֶת – Alternatively: "double-edged", a sword which had a blade on both sides (Ibn Ezra). to the east of the Garden of Eden to guard the way to the Tree of Life.
Chapter 4
(1) The man knewknew…intimately | יָדַע – Literally: "knew", but this language is often used in Tanakh to refer to carnal knowledge (see, for instance, verses 17 and 25 later in this chapter). Cf. Rashi who translates: "had known", in the more distant past. He notes that our verse employs a past perfect construction (as opposed to the expected "וידע האדם", the verse begins with the subject and follows with a normal past tense form of the verb), suggesting that the man had relations with his wife while still in the garden. his wife, Chavvah, intimately, and she conceived and bore Kayin. She said, "I have acquiredacquired | קָנִיתִי – Alternatively: "created", as per the word's usage in Bereshit 14:19 and Devarim 32:6 (Radak). The name Kayin derives from the verb. a man with Hashem."with Hashem | אֶת יְהֹוָה – See Rashi and Radak. Chavvah might be emphasizing how she has become partners with Hashem in creation (Rashi), saying that she has borne a child with God's help (Shadal), or expressing hope that the child will walk with God (Ramban). Alternatively: "from Hashem" (Ibn Ezra, grammatical commentary) or "for Hashem" (Ramban).
(2) She gave birth again,gave birth again | וַתֹּסֶף לָלֶדֶת – This language and the absence of any mention of conception might suggest that Kayin and Hevel were twins (Ibn Ezra, Radak, drawing off Bereshit Rabbah). to his brother, Hevel.Hevel | הָבֶל – The name means breath or vanity. Hevel was a shepherd, while Kayin was a worker of the ground.
(3) After some time,After some time | וַיְהִי מִקֵּץ יָמִים – Literally: "It was at the end of days". However, often in Tanakh "יָמִים" does not refer to twenty-four hour days but rather to an unspecified unit of time which could last even years (R. D"Z Hoffmann). Cf. Ibn Ezra and Radak who suggest that "יָמִים" might refer to one complete year, noting its usage in Shemot 13:10 and Vayikra 25:29. See also Shofetim 17:10 and Shemuel I 27:7. Kayin brought an offering to Hashem from the fruit of the ground.
(4) Hevel, too, brought from the firstlings of his flock and the fattest.from the firstlings…and the fattest | מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן – See Targum Onkelos. Alternatively: "from the choicest (or fattest) of the firstlings", or: "from the fatty portions of the firstlings" (Shadal). See R. D"Z Hoffmann for a discussion of the various options. Hashem looked favorably on Hevel and his offering,
(5) but on Kayin and his offering, He did not look favorably.Did not look favorably | לֹא שָׁעָה – For various approaches as to why Hashem rejected Kayin's offering, see Kayin's Sacrifice Rejected. Kayin was very angry and his face fell.
(6) Hashem said to Kayin, "Why are you angry and why has your face fallen?
(7) If you improve,if you improve | אִם תֵּיטִיב – See Sforno. Literally: "if you do well". will you not be uplifted?be uplifted | שְׂאֵת – See Ibn Ezra, noting the contrast to Kayin's "fallen face". Alternatively: "be forgiven" (Targum Onkelos), or: "be able to bear it" (Reconstructed Rashbam). Cf. Chizknui who understands "שְׂאֵת" to mean "offering", comparing it to the word "משאת" in Bereshit 43:34. According to this reading the word "שְׂאֵת" is part of the condition and the phrase is an elliptical construction (מקרא קצר), with the result simply assumed: "if you improve your offering, then--". But if you do not improve, sin is lying at the entrance;sin is lying at the entrance | לַפֶּתַח חַטָּאת רֹבֵץ – This translation assumes that the word "חַטָּאת", normally feminine, might at times take a masculine verb (see R. Saadia). Alternatively: "you will crouch under the opening of sin" (Rashbam, suggesting that the subject of "crouch" is not the sin, but the unstated "you"). According to Rashbam, the two clauses stand in contrast to one another. If Kayin improves he will be able to bear the burden of his sin, but if he, instead, continues to sin, he will fall under the burden and not be able to bear it. for you it lusts, but you may rule over it.
(8) Kayin said to his brother Hevel––.Kayin said… | וַיֹּאמֶר קַיִן – The text does not supply the content of Kayin's speech, leaving it to the reader's imagination. Some ancient translations (Targum Yerushalmi (Yonatan), the Septuagint, and the Peshitta) fill in the lacuna with variations of: "let us go into the field". Cf. R. Saadia who translates, "Kayin spoke with Hevel", thereby eliminating the problem. While they were in the field, Kayin rose up against his brother Hevel and killed him.
(9) Hashem said to Kayin, "Where is your brother Hevel?" He said, "I don't know. Am I my brother's keeper?"
(10) He said, "What have you done? Listen!Listen | קוֹל – See Shadal, R. Hirsch and R. D"Z Hoffmann, who read the word as an exclamation, comparing our verse to Yeshayahu 52:8. Literally: "the voice", referring metaphorically to the voice of the screaming blood. Your brother's blood cries out to me from the ground.
(11) And now, cursed are you by the groundby the ground | מִן הָאֲדָמָה – See Ibn Ezra, Radak, and Ramban who explain that the ground was to be the agent of Kayin's punishment. Alternatively: "from the ground", perhaps meaning that Kayin is to be banished from the ground, or: "more than the ground", referring back to 3:17, where the ground was cursed in the aftermath of Adam's sin. which opened its mouth to take in your brother's blood from your hands.
(12) When you work the ground, it will no longer give its strength to you; you will be a restless wandererrestless wanderer | נָע וָנָד – The two words are somewhat synonymous, each referring to someone who moves about or wanders. It seems, however, that the phrase is functioning as a hendiadys. on the earth."
(13) Kayin said to Hashem, "My punishmentMy punishment | עֲוֺנִי – See Ibn Ezra and Radak, noting similar usage in Bereshit 15:16 and Shemuel I 28:10. Alternatively: "my sin", as per the word's primary definition. See also Onkelos and Rashi who read the verse as a rhetorical question, "is my sin too great to forgive?" is too great to bear.
(14) Behold, you have banished me today from the face of the earth,earth | הָאֲדָמָה – Kayin, here, might be referring literally to the ground which was just cursed. and from your face I will be hidden. I am to be a restless wanderer on the earth; all who find me will kill me!"
(15) Hashem said to him, "Therefore, whoever kills Kayin will suffer sevenfold vengeance."sevenfold vengeance | שִׁבְעָתַיִם יֻקָּם – Cf. Rashi who suggests: "will be punished after seven generations". He understands the first half of the verse to be an incomplete sentence, where Hashem warns against killing Kayin but does not specify the consequences, and the second half of the verse to be stating that Hashem plans to suspend Kayin's punishment for seven generations. Hashem placed a sign on Kayin so that any who would find him would not smite him.
(16) Kayin went out from before God, and he settled in the land of Nod, to the east of Eden.
(17) Kayin knew his wife intimately, and she conceived and bore Chanokh. He became the builder of a city, and he named the city after the name of his son, Chanokh.
(18) And Irad was born to Chanokh, and Irad fathered Mechuyael, and Mechuyael fathered Metushael, and Metushael fathered Lemekh.
(19) Lemekh took two wives. The name of the first was Adah and the name of the second was Tzillah.
(20) Adah bore Yaval; he was the first of those who dwell in tents and tend livestock.
(21) His brother's name was Yuval; he was the first of all who playplay | תֹּפֵשׂ – Literally: "take hold of". In the context of musical instruments this would appear to refer to playing music, or perhaps to making the instruments (Ibn Ezra). the lyre and pipe.lyre and pipe | כִּנּוֹר וְעוּגָב – The exact instruments are debated but most agree that the first refers to a string instrument and the second to a wind instrument.
(22) And Tzillah, she, too, bore Tuval Kayin, forger of all instrumentsforger of all instruments | לֹטֵשׁ כׇּל חֹרֵשׁ – See Shadal and R. D"Z Hoffmann. The word "לֹטֵשׁ" more literally means "sharpen". of copper and iron. And Tuval Kayin's sister was Na'amah.
(23) Lemekh said to his wives, "Adah and Tzillah, listen to my voice. The wives of Lemekh, heed my speech. I have killed a man for my bruise and a child for my wound.for my wound | לְחַבֻּרָתִי – Alternatively: "for wounding me", or: "it is a wound to me" (Sforno). Lemekh's entire speech is somewhat enigmatic, leading to multiple interpretations. He might be expressing regret for an unintentional killing, boasting over an intentional one, or asserting what he is willing to do in the future. It is also possible that the entire speech is a rhetorical question: "have I killed a man…" For discussion, see Lemekh's Monologue.
(24) If Kayin will be avenged sevenfold, then Lemekh seventy-sevenfold!
(25) Adam again knew his wife intimately, and she bore a son and named him Shet, because "God has given me other offspring in place of Hevel because Kayin killed him."
(26) And to Shet also was born a son, and he named him Enosh.Enosh | אֱנוֹשׁ – This name means "human". It was then that calling in the name of Hashem began.calling in the name of Hashem | לִקְרֹא בְּשֵׁם יְהֹוָה – This might mean that at this time, people began to pray to Hashem (Reconstructed Rashbam, Ibn Ezra). Alternatively: "to call people by the name of Hashem", meaning, to use theophoric names (R. Saadia), or: "to proclaim the name of Hashem", meaning, to missionize and preach monotheism (Sforno). It is also possible that the connotation is negative: "to call (objects and images) by the name of God" (Rashi, suggesting that in this era, people began to practice idolatry) or "to profane the invocation to God" (opinion in R. Saadia, understanding "הוּחַל" to stem from the root "חלל" (profane) rather than "תחלה" (beginning).
Chapter 5
(1) This is the recordrecord | סֵפֶר – Though the word "סֵפֶר" sometimes refers to an actual book, it can also refer to a list or account. of the descendantsdescendants | תּוֹלְדֹת – The Hebrew word "תּוֹלְדֹת" carries a dual connotation of both descendants and family history. See the note on Bereshit 2:4. of Adam. On the day that God created man, He made him in God's likeness.
(2) He created them male and female, and He blessed them and named them "Adam" on the day they were created.
(3) Adam lived one hundred and thirty years,one hundred and thirty years | שְׁלֹשִׁים וּמְאַת שָׁנָה – Literally: "Thirty and one hundred years". Throughout the chapter, whenever listing years or ages, the chapter first records the single digits, then the tens and only afterwards the hundreds. The only exception is verse 5. and fathered a son in his own likeness, after his image, and named him Shet.
(4) The days of Adam after he fathered Shet were eight hundred years, and he fathered sons and daughters.
(5) All the days that Adam lived were nine hundred and thirty years, and then he died.
(6) Shet lived one hundred and five years and he fathered Enosh.
(7) Shet lived eight hundred and seven years after he fathered Enosh, and he fathered sons and daughters.
(8) All the days of Shet were nine hundred and twelve years, and then he died.
(9) Enosh lived ninety years and he fathered Keinan.
(10) Enosh lived eight hundred and fifteen years after he fathered Keinan, and he fathered sons and daughters.
(11) All the days of Enosh were nine hundred and five years, and then he died.
(12) Keinan lived seventy years and he fathered Mahalalel.
(13) Keinan lived eight hundred and forty years after he fathered Mahalalel, and he fathered sons and daughters
(14) All the days of Keinan were nine hundred and ten years, and then he died.
(15) Mahalalel lived sixty-five years and he fathered Yered.
(16) Mahalalel lived eight hundred and thirty years after he fathered Yered, and he fathered sons and daughters.
(17) All the days of Mahalalel were eight hundred and ninety-five years, and then he died.
(18) Yered lived one hundred and sixty-two years and he fathered Chanokh.
(19) Yered lived eight hundred years after he fathered Chanokh, and he fathered sons and daughters.
(20) All the days of Yered were nine hundred and sixty-two years, and then he died.
(21) Chanokh lived sixty-five years and he fathered Metushelach.
(22) Chanokh walked with God for three hundred years after he fathered Metushelach, and he fathered sons and daughters.
(23) All the days of Chanokh were three hundred and sixty-five years.
(24) Chanokh walked with God, and he was no more, for God took him.
(25) Metushelach lived one hundred and eighty-seven years and he fathered Lemech.
(26) Metushelach lived seven hundred and eighty-two years after he fathered Lamech, and he fathered sons and daughters.
(27) All the days of Metushelach were nine hundred and sixty-nine years, and then he died.
(28) Lemech lived one hundred and eighty-two years and he fathered a son.
(29) He named him Noach, saying, "This one will comfort us from our work and the labor of our hands,labor of our hands | וּמֵעִצְּבוֹן יָדֵינוּ – This is the same noun used in the punishments given to both Adam and Chavvah after their sin. Then, the land was cursed, leading to painful toil. In Noach's time, God promises, "I will no longer curse the ground" (Bereshit 8:21). from the ground which Hashem has cursed."
(30) Lemech lived five hundred and ninety-five years after he fathered Noach, and he fathered sons and daughters.
(31) All the days of Lemech were seven hundred and seventy-seven years, and then he died.
(32) Noach was five hundred years old, and Noach fathered Shem, Cham, and Yefet.
Chapter 6
(1) When men began to multiply on the face of the earth and daughters were born to them,
(2) the sons of Godsons of God | בְּנֵי הָאֱלֹהִים – Commentators debate whether the term refers to: angels, as per the phrase's usage in Iyyov 1:6 (Pirkei DeRabbi Eliezer), the powerful men of society, (Onkelos and Rashi, understanding "אֱלֹהִים" to refer to secular leaders, as per the word's usage in Shemot 4:16, 22:7), the "godly" line of Shet (Ramban and Abarbanel) or to the descendants of Kayin, called "בְּנֵי הָאֱלֹהִים" due to the fear they instilled in others (Shadal). For discussion of both the group's identity and the import of the story, see Sons of God. saw that the daughters of mandaughters of man | בְּנוֹת הָאָדָם – Commentators dispute who is referred to by this term, in line with their different understandings of the phrase "sons of God". It may refer to mortal women, in contrast to the angelic "sons of God" (Pirkai deRabbi Eliezer), women born to the masses without any particular stature, in contrast to the elite "sons of God" (Onkelos and Rashi), to the line of Kayin (Ramban, Abarbanel) or to the line of Shet (Shadal). See above note. were beautiful, and they took for themselves wives from whomever they chose.
(3) Hashem said, "My spirit will not residewill not reside | לֹא יָדוֹן – See Ibn Ezra, Radak, and Ramban, relating the word to the noun "נדן", meaning "sheath". The verse might mean that due to man's misdeeds, and his tendency towards the physical, Hashem no longer wants His spirit to stay in its sheath, the body of man, forever. Alternatively: "will not fight" (Rashi and R"Y Kimchi, relating the word to the noun "מדון", meaning "strife" or "contention"). If so, Hashem might be saying that He no longer wants the spirit which He infused into man to be in a constant battle with man's physical side. Or: "will not judge" (R"Y Bekhor Shor, relating "יָדוֹן" to the root "דין", to judge). Hashem, then, is declaring that He will not judge man strictly, for he is but flesh. in man forever, as he, too, is flesh; let his days be one hundred and twenty years."his days will be… | וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה – Commentators understand this phrase in one of two ways, likely related to the dispute regarding the meaning of "לֹא יָדוֹן רוּחִי בָאָדָם", discussed above. Hashem might be reducing man's life span to 120 years, or giving mankind a reprieve of 120 years before bringing upon them destruction.
(4) The giantsthe giants | הַנְּפִלִים – See Bemidbar 13:33 which equates "הַנְּפִילִים" with "בְּנֵי עֲנָק" (giants). The word "נְפִילִים" might stem from the root "נפל" (to fall) and refer to the fallen stature of these beings, assumed by most to be the offspring of the union mentioned. Alternatively, it is related to the root "פלא", as if written: "נפלאים" (wondrous), referring to the wonder their appearance instilled in others (Reconstructed Rashbam, R"Y Bekhor Shor). were on the earth in those days, and also afterwards, when the sons of God came to the daughters of man and they bore them children; they are the mighty ones of old, men of renown.
(5) Hashem saw that the evil of man was great on the earth, and that every designdesign | יֵצֶר – Literally: "form". When associated with the heart and thoughts, it refers to man's intentions and plotting (Shadal, comparing our verse to Yirmeyahu 18:11). Often translated as: "inclination" (see Radak, noting that though man was given both a good and evil inclination, he chose to follow only the latter). of his heart's thoughts was only evil, all day long.
(6) Hashem regretted that He had made man on earth, and He was pained to His heart.to His heart | אֶל לִבּוֹ – See Ibn Ezra. Alternatively: "regarding [man's] heart", meaning that Hashem was upset about the evil inclinations of man (R"Y Bekhor Shor), or: "in His heart", meaning that Hashem grieved in private, not sharing His feelings with a prophet (Ramban).
(7) Hashem said, "I will wipe out the man whom I have created from the face of the earth, from man to animalanimal | בְּהֵמָה – See Radak that here the word is used in its generic sense to refer to all animals, both domesticated and wild. to creeping things to the birds of the heavens, because I regret that I have made them."
(8) But Noach found favor in Hashem's eyes.