Bereishit - Genesis - Chapter 2
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1Now the heavens and the earth were completed and all their host. |
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×וַיְכֻלּ֛וּ הַשָּ××žÖ·Ö¥×™Ö´× ×•Ö°×”Ö¸×ָ֖רֶץ וְכָל־צְבָ×Ö¸Ö½×: |
2And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. |
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בוַיְכַ֤ל ×ֱלֹהִי×Ö™ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×בִיעִ֔י מְלַ×כְתּ֖וֹ ×ֲשֶ×֣ר עָשָׂ֑ה וַיִּשְ×בֹּת֙ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×בִיעִ֔י מִכָּל־מְלַ×כְתּ֖וֹ ×ֲשֶ×֥ר עָשָֽׂה: |
And God completed on the seventh day: Rabbi Shimon said: [A human being of] flesh and blood, who cannot [exactly] know his times and his moments, must add from the profane to the holy [i.e., he must add some time to the Sabbath.] The Holy One, blessed be He, Who knows His times and His moments [exactly], entered it [the Sabbath] within a hairbreadth, and it therefore appeared as if He completed it [His work] on that day. Another explanation: What was the world lacking? Rest. The Sabbath came, and so came rest. The work was completed and finished. — [from Gen. Rabbah 10:9] |
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ויכל ×-×œ×”×™× ×‘×™×•× ×”×©×‘×™×¢×™: רבי שמעון ×ומר בשר ×•×“× ×©××™× ×• יודע עתיו ורגעיו צריך להוסיף מחול על הקודש, הקב"×” שיודע עתיו ורגעיו × ×›× ×¡ בו כחוט השערה ×•× ×¨××” ×›×לו כלה בו ביו×. דבר ×חר מה ×”×™×” ×”×¢×•×œ× ×—×¡×¨, ×ž× ×•×—×”, ב×ת שבת ב×ת ×ž× ×•×—×”, כלתה ×•× ×’×ž×¨×” המל××›×”: |
3And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do. |
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גוַיְבָ֤רֶךְ ×ֱלֹהִי×Ö™ ×Ö¶×ªÖ¾×™Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×בִיעִ֔י ×•Ö·×™Ö°×§Ö·×“ÖµÖ¼Ö–×©× ×ֹת֑וֹ ×›Ö´Ö¼Ö£×™ ב֤וֹ שָ×בַת֙ מִכָּל־מְלַ×כְתּ֔וֹ ×ֲשֶ××¨Ö¾×‘Ö¸Ö¼×¨Ö¸Ö¥× ×Ö±×œÖ¹×”Ö´Ö–×™× ×œÖ·Ö½×¢Ö²×©Ö½×‚×•Ö¹×ª: |
And…blessed…and hallowed: He blessed it with manna, for on all the days of the week, it descended for them [in the amount of] an omer per person, whereas on the sixth day,[each one received] a double portion. And He hallowed it with manna, that it did not descend at all on the Sabbath. This verse is written with reference to the future. — [from Gen. Rabbah 11:2] |
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ויברך ויקדש: ברכו במן שכל ימות השבת ×”×™×” יורד ×œ×”× ×¢×•×ž×¨ לגלגלת ובששי ×œ×—× ×ž×©× ×”, וקדשו במן ×©×œ× ×™×¨×“ בו מן כלל ×•×”×ž×§×¨× ×›×ª×•×‘ על ×©× ×”×¢×ª×™×“: |
that God created to do: The work that was fit to be done on the Sabbath, He doubled up and did it on the sixth [day], as is explained in Genesis Rabbah (11:9). |
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×שר ×‘×¨× ×-×œ×”×™× ×œ×¢×©×•×ª: המל××›×” שהיתה ר×ויה לעשות בשבת כפל ועש××” בששי, כמו שמפורש בבר×שית רבה (×™× ×˜): |
4These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven. |
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ד×ֵ֣לֶּה תֽוֹלְד֧וֹת הַשָּ××žÖ·Ö›×™Ö´× ×•Ö°×”Ö¸×ָ֖רֶץ בְּהִ֣בָּֽרְ×Ö¸Ö‘× ×‘Ö°Ö¼×™Ö—×•Ö¹× ×¢Ö²×©×‚Ö›×•Ö¹×ª יְהֹוָ֥ה ×Ö±×œÖ¹×”Ö´Ö–×™× ×ֶ֥רֶץ וְשָ×מָֽיִ×: |
These: mentioned above. |
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×לה: ×”××ž×•×¨×™× ×œ×ž×¢×œ×”: |
when they were created, on the day that the Lord…made: This teaches you that they were all created on the first day (Gen. Rabbah 12:4). Another explanation of the word בְּהִבָּרְ×Ö¸× He created them with the letter “hey,” as it is written (Isa. 26:4): “for in Yah (יָהּ), the Lord, is the Rock of eternity.” With these two letters [“yud” and “hey”] of the Name, He fashioned two worlds, and it teaches you here that this world was created with a “hey” (Men. 29b). (Other editions: It intimates that just as the “hey” is open at the bottom, so is the world open for the repentant. The World to Come was created with a “yud,” to tell you that the righteous at that [future] time, will be few as a “yud,” which is the smallest of the letters.) This intimates that the wicked will descend below to see the netherworld, like the [letter] “hey,” which is closed on all sides and open at the bottom, for them [the wicked] to descend through there. — [from Gen. Rabbah 12:10] |
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תולדות ×”×©×ž×™× ×•×”×רץ בהבר×× ×‘×™×•× ×¢×©×•×ª ×”': למדך ×©×›×œ× × ×‘×¨×ו ×‘×™×•× ×¨×שון. דבר ×חר בהבר××, בה' בר×× ×©× ×מר (ישעיה כו ד) ביה ×”' צור ×¢×•×œ×ž×™× ×‘×©× ×™ ×ותיות הללו של ×”×©× ×™×¦×¨ ×©× ×™ עולמי×, ולמדך ×›×ן ×©×”×¢×•×œ× ×”×–×” × ×‘×¨× ×‘×”"× (רמז כמו שה"× ×¤×ª×•×—×” למטה, כך ×”×¢×•×œ× ×¤×ª×•×— ×œ×©×‘×™× ×‘×ª×©×•×‘×”. ×•×¢×•×œ× ×”×‘× × ×‘×¨× ×‘×™×•"ד לומר ×©×¦×“×™×§×™× ×©×‘×ותו זמן ×ž×•×¢×˜×™× ×›×ž×• ×™' ×©×”×™× ×§×˜× ×” ב×ותיות). רמז שירדו ×”×¨×©×¢×™× ×œ×ž×˜×” לר×ות שחת ×›×”"× ×–×ת שסתומה מכל ×¦×“×“×™× ×•×¤×ª×•×—×” למטה לרדת דרך ש×: |
5Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. |
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הוְכֹ֣ל | שִׂ֣יחַ הַשָּׂדֶ֗ה ×˜Ö¶Öš×¨Ö¶× ×™Ö´Ö½×”Ö°×™Ö¶Ö£×” בָ×ָ֔רֶץ וְכָל־עֵ֥שֶׂב הַשָּׂדֶ֖ה ×˜Ö¶Ö£×¨Ö¶× ×™Ö´×¦Ö°×žÖ¸Ö‘×— ×›Ö´Ö¼×™Ö© ×œÖ¹Ö¨× ×”Ö´×žÖ°×˜Ö´Öœ×™×¨ יְהֹוָ֤ה ×ֱלֹהִי×Ö™ עַל־הָ×ָ֔רֶץ וְ×Ö¸×“Ö¸Ö£× ×ַ֔יִן לַֽעֲבֹ֖ד ×ֶת־הָֽ×ֲדָמָֽה: |
was yet on the earth: Every ×˜Ö¶×¨Ö¶× in Scripture has the meaning of “not yet,” and it does not mean“before,” and it cannot be made into a verb form, to say הִטְרִי×, as one says ×”Ö´×§Ö°×“Ö´Ö¼×™× This verse proves this, as well as another verse (Exod. 9:30): “×›Ö´Ö¼×™ ×˜Ö¶×¨Ö¶× ×ªÖ´Ö¼×™×¨Ö°×וּן, You will not yet fear.” This verse too should be explained to mean that [no tree] was yet on the earth (Targum Onkelos) when the creation of the world was completed on the sixth day, before man was created. |
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×˜×¨× ×™×”×™×” ב×רץ: כל ×˜×¨× ×©×‘×ž×§×¨× ×œ×©×•×Ÿ עד ×œ× ×”×•×, ו××™× ×• לשון קוד×, ו××™× ×• × ×¤×¢×œ לומר ×”×˜×¨×™× ×›×שר ×™×מר הקדי×, וזה מוכיח, ועוד ×חר (שמות ט ל) ×›×™ ×˜×¨× ×ª×™×¨×ון, עדיין ×œ× ×ª×™×¨×ון. ו××£ ×–×” תפרש עדיין ×œ× ×”×™×” ב×רץ ×›×©× ×’×ž×¨×” ברי×ת ×”×¢×•×œ× ×‘×©×©×™ ×§×•×“× ×©× ×‘×¨× ×ד×: |
neither did any herb of the field yet grow: [I.e.,] had not yet grown. And on the third [day], where it is written: “Let the earth bring forth,” they [the plants] had not yet emerged, but they stood at the entrance of the ground until the sixth day. And why? |
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וכל עשב השדה ×˜×¨× ×™×¦×ž×—: עדיין ×œ× ×¦×ž×—, ובשלישי שכתוב ×•×ª×•×¦× ×”×רץ, על פתח הקרקע עמדו עד ×™×•× ×©×©×™: |
Because… not caused it to rain: Because there was no man to work the soil, and no one recognized the benefit of rain, but when man came and understood that they were essential to the world, he prayed for them, and they fell, and the trees and the herbs sprouted. — [from Chul. 60b] |
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×›×™ ×œ× ×”×ž×˜×™×¨: ומה ×˜×¢× ×œ× ×”×ž×˜×™×¨, לפי ש××“× ×ין לעבוד ×ת ×”×דמה ו×ין מכיר ×‘×˜×•×‘×ª× ×©×œ גשמי×, ×•×›×©×‘× ××“× ×•×™×“×¢ ×©×”× ×¦×•×¨×š ×œ×¢×•×œ× ×”×ª×¤×œ×œ ×¢×œ×™×”× ×•×™×¨×“×•, וצמחו ×”××™×œ× ×•×ª והדש××™×: |
the Lord God: יהוה is His name. ×Ö±×œÖ¹×”Ö´×™× [means] that He is the Ruler and Judge over the entire world, and so is this defined everywhere according to its simple meaning: the Lord (יהוה ), Who is Ruler and Judge (×ֱלֹהִי×). |
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×”' ×-להי×: ×”' ×”×•× ×©×ž×•, ×-×œ×”×™× ×©×”×•× ×©×•×¤×˜ ושליט על כל, וכן פירוש ×–×” בכל ×ž×§×•× ×œ×¤×™ פשוטו, ×”' ×©×”×•× ×-להי×: |
6And a mist ascended from the earth and watered the entire surface of the ground. |
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ווְ×ֵ֖ד יַֽעֲלֶ֣ה מִן־הָ×ָ֑רֶץ וְהִשְ×קָ֖ה ×Ö¶×ªÖ¾×›Ö¸Ö¼×œÖ¾×¤Ö°Ö¼× ÖµÖ¥×™ ×”Ö¸Ö½×ֲדָמָֽה: |
And a mist ascended: Concerning the creation of man, He brought up the [waters of the] deep and watered the clouds to soak the earth, and man was created; like the baker, who puts water [into the flour] and afterwards kneads the dough. Here too, “He watered,” and afterwards, “He formed” [man]. — [from Exod. Rabbah 30:113; Pirkei d’Rabbi Eliezer, ch. 5] |
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ו×ד יעלה: ×œ×¢× ×™×Ÿ ברי×תו של ×ד×, העלה ×ת ×”×ª×”×•× ×•×”×©×§×” ×”×¢× × ×™× ×œ×©×¨×•×ª העפר ×•× ×‘×¨× ×ד×, כגבל ×–×” ×©× ×•×ª×Ÿ ×ž×™× ×•×חר כך לש ×ת העיסה, ××£ ×›×ן והשקה ו×חר כך וייצר: |
7And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. |
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זוַיִּ֩יצֶר֩ יְהֹוָ֨ה ×Ö±×œÖ¹×”Ö´Öœ×™× ×ֶת־הָֽ×Ö¸×“Ö¸Ö—× ×¢Ö¸×¤Ö¸×¨Ö™ מִן־הָ֣×ֲדָמָ֔ה וַיִּפַּ֥ח בְּ×ַפָּ֖יו × Ö´×©Ö°×מַ֣ת ×—Ö·×™Ö´Ö¼Ö‘×™× ×•Ö·×™Ö°×”Ö´Ö¥×™ ×”Ö¸Ö½×Ö¸×“Ö¸Ö–× ×œÖ°× Ö¶Ö¥×¤Ö¶×©× ×—Ö·×™Ö¸Ö¼Ö½×”: |
formed: [וַיִּיצֶר, with two “yuds,” hints at] two creations, a creation for this world and a creation for the [time of the] resurrection of the dead, but in connection with the animals, which do not stand in judgment, two“yuds” are not written in [the word וַיִּצֶר describing their creation. — [from Tan. Tazria 1] |
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וייצר: שתי יצירות, יצירה ×œ×¢×•×œ× ×”×–×” ויצירה לתחיית המתי×, ×בל בבהמה ש××™× ×” עומדת לדין ×œ× × ×›×ª×‘ ביצירה ×©× ×™ יודי"ן: |
dust from the ground: He gathered dust from the entire earth, from the four directions, so that wherever he [man] would die, it [the earth] would accept him for burial (Tan. Pekudei 3). Another explanation: He took his dust from the place of which it is said (Exod. 20:21): “You shall make Me an altar of earth.” If only it would be an atonement for him, so that he might endure! (Gen. Rabbah 14:8) |
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עפר מן ×”×דמה: צבר עפרו מכל ×”×דמה מ×רבע רוחות, שכל ×ž×§×•× ×©×™×ž×•×ª ×©× ×ª×”× ×§×•×œ×˜×ª×• לקבורה. דבר ×חר × ×˜×œ עפרו ×ž×ž×§×•× ×©× ×מר בו (שמות ×› ×›×) מזבח ×דמה תעשה לי, ×מר הלו××™ תהיה לו כפרה ויוכל לעמוד: |
and He breathed into his nostrils: He made him of earthly matter and of heavenly matter: the body of earthly matter the soul of heavenly matter. Because on the first day, heaven and earth were created. On the second day, He created the firmament for the heavenly beings; on the third day [He commanded], “and let the dry land appear,” for the earthly beings; on the fourth day, He created luminaries for the heavenly beings; on the fifth day, [He commanded],“Let the waters swarm,” for the earthly beings; on the sixth day, it became necessary to create for both the heavenly and the earthly beings, for if not, there would be jealousy in the Creation, for these would exceed those by the creation of one day. — [from Gen. Rabbah 12:8] |
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ויפח ב×פיו: עש×ו מן ×”×ª×—×ª×•× ×™× ×•×ž×Ÿ ×”×¢×œ×™×•× ×™×, גוף מן ×”×ª×—×ª×•× ×™× ×•× ×©×ž×” מן ×”×¢×œ×™×•× ×™×, לפי ×©×‘×™×•× ×¨×שון × ×‘×¨×ו ×©×ž×™× ×•×רץ. ×‘×©× ×™ ×‘×¨× ×¨×§×™×¢ ×œ×¢×œ×™×•× ×™×. בשלישי תר××” היבשה ×œ×ª×—×ª×•× ×™×. ברביעי ×‘×¨× ×ž×ורות ×œ×¢×œ×™×•× ×™×. בחמישי ישרצו ×”×ž×™× ×œ×ª×—×ª×•× ×™×, הוזקק הששי לבר×ות בו ×‘×¢×œ×™×•× ×™× ×•×‘×ª×—×ª×•× ×™×, ו×× ×œ×ו יש ×§× ××” במעשה בר×שית, שיהיו ×לו ×¨×‘×™× ×¢×œ ×לו בברי×ת ×™×•× ×חד: |
a living soul: Cattle and beasts were also called living souls, but this one of man is the most alive of them all, because he was additionally given intelligence and speech. |
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×œ× ×¤×© ×—×™×”: ××£ בהמה וחיה × ×§×¨×ו × ×¤×© ×—×™×”, ×ך זו של ××“× ×—×™×” שבכולן, ×©× ×ª×•×¡×£ בו דעה ודבור: |
8And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. |
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חוַיִּטַּ֞ע יְהֹוָ֧ה ×Ö±×œÖ¹×”Ö´Ö›×™× ×’Ö·Ö¼×ŸÖ¾×‘Ö°Ö¼×¢ÖµÖ–×“Ö¶×Ÿ ×žÖ´×§Ö¶Ö¼Ö‘×“Ö¶× ×•Ö·×™Ö¸Ö¼Ö£×©Ö¶×‚× ×©Ö¸×Ö”× ×ֶת־הָֽ×Ö¸×“Ö¸Ö–× ×ֲשֶ×֥ר יָצָֽר: |
from the east: Heb. מִקֶּדֶ×. In the east of Eden, He planted the garden (Midrash Konen). Now if you ask: It has already been stated (above 1:27): “And He created man, etc.!” I saw in the Baraitha of Rabbi Eliezer the son of Rabbi Jose the Galilean concerning the thirty-two principles by which the Torah is expounded, and this is one of them [method 13]: A general statement followed by a specific act, the latter constitutes a specific [clarification] of the first [general statement]. “And He created man.” This is a general statement. It left obscure whence he was created, and it left His deeds obscure [i.e., how God created man]. The text repeats and explains: “And the Lord God formed, etc.,” and He made the Garden of Eden grow for him, and He placed him in the Garden of Eden, and He caused a deep sleep to fall upon him. The listener may think that this is another story, but it is only the detailed account of the former. Likewise, in the case of the animal, Scripture repeats and writes (below verse 19): “And the Lord God formed from the ground all the beasts of the field,” in order to explain, “and He brought [them] to man” to name them, and to teach about the fowl, that they were created from the mud. |
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מקד×: במזרחו של עדן × ×˜×¢ ×ת הגן. ו×× ×ª×מר הרי כבר כתב (לעיל × ×›×–) ×•×™×‘×¨× ×-×œ×”×™× ×ת ×”××“× ×•×’×•'. ר×יתי ×‘×‘×¨×™×™×ª× ×©×œ ר' ×ליעזר ×‘× ×• של ר' יוסי הגלילי ×ž×©×œ×•×©×™× ×•×©×ª×™× ×ž×“×•×ª שהתורה × ×“×¨×©×ª, וזו ×חת מהן כלל של×חריו מעשה ×”×•× ×¤×¨×˜×• של ר×שון. ×•×™×‘×¨× ×ת ×”××“× ×–×”×• כלל, ×¡×ª× ×‘×¨×™×תו מהיכן ×•×¡×ª× ×ž×¢×©×™×•, חזר ופירש וייצר ×”' ×-×œ×”×™× ×•×’×•', ויצמח לו גן עדן, ×•×™× ×™×—×”×• בגן עדן, ויפל עליו תרדמה, השומע סבור ×©×”×•× ×ž×¢×©×” ×חר, ו××™× ×• ××œ× ×¤×¨×˜×• של ר×שון. וכן ×צל הבהמה חזר וכתב ויצר ×”' ×-×œ×”×™× ×ž×Ÿ ×”×דמה כל חית השדה (ב יט), כדי לפרש ×•×™×‘× ×ל ×”××“× ×œ×§×¨×•×ª ש×, וללמד על העופות ×©× ×‘×¨×ו מן הרקק: |
9And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil. |
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טוַיַּצְמַ֞ח יְהֹוָ֤ה ×ֱלֹהִי×Ö™ מִן־הָ֣×ֲדָמָ֔ה כָּל־עֵ֛ץ × Ö¶×—Ö°×žÖ¸Ö¥×“ לְמַרְ×Ö¶Ö–×” וְט֣וֹב לְמַֽ×ֲכָ֑ל וְעֵ֤ץ ×”Ö·Ö½×—Ö·×™Ö´Ö¼×™×Ö™ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע: |
And…caused to sprout: Scripture speaks about the Garden. — [from Gen. Rabbah 13:1] |
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ויצמח: ×œ×¢× ×™×Ÿ הגן הכתוב מדבר: |
in the midst of the garden: i.e., in the middle of the Garden. — [from Targumim] |
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בתוך הגן: ב×מצע: |
10And a river flowed out of Eden to water the garden, and from there it separated and became four heads. |
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×™×•Ö°× Ö¸×”Ö¸×¨Ö™ ×™Ö¹×¦ÖµÖ£× ×žÖµ×¢ÖµÖ”×“Ö¶×Ÿ לְהַשְ×ק֖וֹת ×ֶת־הַגָּ֑ן וּמִשָּ××Ö™ יִפָּרֵ֔ד וְהָיָ֖ה לְ×ַרְבָּעָ֥ה רָ×שִֽ××™×: |
11The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. |
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×™×שֵ×Ö¥× ×”Ö¸Ö½×ֶחָ֖ד פִּיש×֑וֹן ×”Ö£×•Ö¼× ×”Ö·×¡Ö¹Ö¼×‘ÖµÖ—×‘ ×ֵ֚ת כָּל־×ֶ֣רֶץ הַֽחֲוִילָ֔ה ×ֲשֶ×ר־שָ×Ö–× ×”Ö·×–Ö¸Ö¼×”Ö¸Ö½×‘: |
Pishon: This is the Nile, the river of Egypt, and because its waters are blessed, and they rise and water the land, it is called Pishon, like (Hab. 1:8):“and their riders shall increase (וּפָש×וּ) .” (Unknown midrash, quoted by Zeror Hamor, below 41:1, Letters of Rabbi Akiva). Another explanation: [It is called] Pishon because it causes flax (פִשְ×תָן) to grow, as is stated in reference to Egypt (Isa. 19:9):“And those who work at flax (פִּשְ×תִּי×)…shall be ashamed” (Gen. Rabbah 16:2). |
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פישון: ×”×•× × ×™×œ×•×¡ × ×”×¨ ×ž×¦×¨×™× ×•×¢×œ ×©× ×©×ž×™×ž×™×• מתברכין ועולין ומשקין ×ת ×”×רץ × ×§×¨× ×¤×™×©×•×Ÿ, כמו ופשו פרשיו. דבר ×חר פישון ×©×”×•× ×ž×’×“×œ פשתן ×©× ×מר על ×ž×¦×¨×™× (ישעיה יט ט) ובושו עובדי פשתי×: |
12And the gold of that land is good; there is the crystal and the onyx stone. |
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יבוּֽזֲהַ֛ב ×”Ö¸×ָ֥רֶץ ×”Ö·×”Ö´Ö–×•× ×˜Ö‘×•Ö¹×‘ שָ×Ö¥× ×”Ö·×‘Ö°Ö¼×“Ö¹Ö–×œÖ·×— וְ×ֶ֥בֶן הַשֹּֽ××”Ö·×: |
13And the name of the second river is Gihon; that is the one that encompasses all the land of Cush. |
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יגוְשֵֽ××Ö¾×”Ö·× Ö¸Ö¼×”Ö¸Ö¥×¨ הַשֵּ×× Ö´Ö–×™ גִּיח֑וֹן ×”Ö£×•Ö¼× ×”Ö·×¡Ö¼×•Ö¹×‘ÖµÖ”×‘ ×ֵ֖ת כָּל־×ֶ֥רֶץ כּֽוּש×: |
Gihon: [It is named thus because] it flowed and roared, and its roaring was very great, like (Exod. 21: 28):“If an [ox] gore (×™Ö´×’Ö·×—),” for he gores and goes along and roars. |
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גיחון: שהיה הולך והומה והמייתו גדולה מ×ד, כמו (שמות ×›× ×›×—) ×›×™ ×™×’×—, ×©×ž× ×’×— והולך והומה: |
14And the name of the third river is Tigris; that is the one that flows to the east of Assyria, and the fourth river that is the Euphrates. |
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ידוְשֵֽ××Ö¾×”Ö·× Ö¸Ö¼×”Ö¸Ö¤×¨ הַשְּ×לִישִ××™Ö™ חִדֶּ֔קֶל ×”Ö¥×•Ö¼× ×”Ö·Ö½×”Ö¹×œÖµÖ–×šÖ° קִדְמַ֣ת ×ַשּ×֑וּר ×•Ö°×”Ö·× Ö¸Ö¼×”Ö¸Ö¥×¨ הָֽרְבִיעִ֖י ×”Ö¥×•Ö¼× ×¤Ö°×¨Ö¸Ö½×ª: |
Tigris: Heb. חִדֶּקֶל, [thus called] because its waters are sharp (חַד) and light (קַל). - [from Ber. 59b.] |
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חדקל: שמימיו חדין וקלין: |
Euphrates: Heb. פְרָת [thus called] because its waters are fruitful (פָרִין) and increase abundantly, and make people healthy (Bech. 55b, Keth. 77b). |
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פרת: שמימיו פרין ורבין ומברין ×ת ×”×ד×: |
Cush and Assyria: These did not exist as yet, and Scripture wrote [their names] based on [the fact that they will exist in] the future. — [from Keth. 10b] |
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כוש ו×שור: עדיין ×œ× ×”×™×•, וכתב ×”×ž×§×¨× ×¢×œ ×©× ×”×¢×ª×™×“: |
to the east of Assyria: Heb. קִדְמַת To the east of Assyria. — [from Targum Onkelos] |
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קדמת ×שור: למזרחה של ×שור: |
that is the Euphrates: The most important of all [the rivers] (Gen. Rabbah 16:3), [because it is] mentioned in conjunction with the Land of Israel (Shev. 47b). |
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×”×•× ×¤×¨×ª: החשוב על כול×, ×”× ×–×›×¨ על ×©× ×רץ ישר×ל: |
15Now the Lord God took the man, and He placed him in the Garden of Eden to work it and to guard it. |
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טווַיִּקַּ֛ח יְהֹוָ֥ה ×Ö±×œÖ¹×”Ö´Ö–×™× ×ֶת־הָֽ×Ö¸×“Ö¸Ö‘× ×•Ö·×™Ö·Ö¼× Ö´Ö¼×—ÖµÖ£×”×•Ö¼ בְגַן־עֵ֔דֶן לְעָבְדָ֖הּ וּלְשָ×מְרָֽהּ: |
took: He took him with pleasant words and enticed him to enter. — [Gen. Rabbah 16:5] |
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ויקח: לקחו ×‘×“×‘×¨×™× × ××™× ×•×¤×ª×”×• ×œ×™×›× ×¡: |
16And the Lord God commanded man, saying, "Of every tree of the garden you may freely eat. |
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טזוַיְצַו֙ יְהֹוָ֣ה ×Ö±×œÖ¹×”Ö´Ö”×™× ×¢Ö·×œÖ¾×”Ö¸Ö½×Ö¸×“Ö¸Ö–× ×œÖµ×מֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן ×ָכֹ֥ל תֹּ×כֵֽל: |
17But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die." |
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יזוּמֵעֵ֗ץ הַדַּ֨עַת֙ ט֣וֹב וָרָ֔ע ×œÖ¹Ö¥× ×ªÖ¹×כַ֖ל ×žÖ´×žÖ¶Ö¼Ö‘× Ö¼×•Ö¼ ×›Ö´Ö¼Ö—×™ ×‘Ö°Ö¼×™Ö›×•Ö¹× ×ֲכָלְךָ֥ ×žÖ´×žÖ¶Ö¼Ö–× Ö¼×•Ö¼ מ֥וֹת תָּמֽוּת: |
18And the Lord God said, "It is not good that man is alone; I shall make him a helpmate opposite him." |
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יחוַיֹּ֨×מֶר֙ יְהֹוָ֣ה ×Ö±×œÖ¹×”Ö´Ö”×™× ×œÖ¹×־ט֛וֹב הֱי֥וֹת ×”Ö¸Ö½×Ö¸×“Ö¸Ö–× ×œÖ°×‘Ö·×“Ö¼Ö‘×•Ö¹ ×ֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר ×›Ö°Ö¼× Ö¶×’Ö°×“Ö¼Ö½×•Ö¹: |
It is not good, etc.: [Gen. Rabbah] Lest they [people] say, “There are two dominions: the Holy One, blessed be He, is alone among the heavenly beings, and He has no mate, and this one [man] among the earthly creatures, has no mate.” |
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×œ× ×˜×•×‘ היות וגו': ×©×œ× ×™×מרו שתי רשויות הן הקב"×” יחיד ×‘×¢×œ×™×•× ×™× ×•×ין לו זוג, וזה יחיד ×‘×ª×—×ª×•× ×™× ×•×ין לו זוג: |
a helpmate opposite him: If he is worthy, she will be a helpmate. If he is not worthy, she will be against him, to fight him. — [from Gen. Rabbah 17:3, Pirkei d’Rabbi Eliezer , ch. 12. See also Yev. 63a] |
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עזר ×›× ×’×“×•: ×–×›×” עזר, ×œ× ×–×›×” ×›× ×’×“×• להלח×: |
19And the Lord God formed from the earth every beast of the field and every fowl of the heavens, and He brought [it] to man to see what he would call it, and whatever the man called each living thing, that was its name. |
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יטוַיִּ֩צֶר֩ יְהֹוָ֨ה ×Ö±×œÖ¹×”Ö´Öœ×™× ×žÖ´×ŸÖ¾×”Ö¸Ö½×ֲדָמָ֗ה כָּל־חַיַּ֤ת הַשָּׂדֶה֙ וְ×ֵת֙ כָּל־ע֣וֹף הַשָּ××žÖ·Ö”×™Ö´× ×•Ö·×™Ö¸Ö¼×‘Öµ×Ö™ ×ֶל־הָ֣×Ö¸×“Ö¸Ö”× ×œÖ´×¨Ö°×֖וֹת מַה־יִּקְרָ×־ל֑וֹ וְכֹל֩ ×ֲשֶ×֨ר יִקְרָ×־ל֧וֹ ×”Ö¸Ö½×Ö¸×“Ö¸Ö›× × Ö¶Ö¥×¤Ö¶×©× ×—Ö·×™Ö¸Ö¼Ö–×” ×”Ö¥×•Ö¼× ×©Ö°×מֽוֹ: |
And God formed from the earth: This “forming” is identical with the “making” mentioned above (1:25): “And God made the beasts of the earth, etc.” But it comes here to explain that the fowl were created from the mud, because it stated above that they were created from the water, and here it states that they were created from the earth (Chul. 27b). It also teaches you here that at the time of their forming, immediately on that day, He brought them to man to name them (Avoth d’Rabbi Nathan, ch. 1). And in the words of the Aggadah [Gen. Rabbah 17:4], this יְצִירה has the meaning of domination and conquest, like (Deut. 20:19):“When you besiege (תָצוּר) a city,” meaning that He subjugated them under man’s dominion. |
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ויצר וגו' מן ×”×דמה: ×”×™× ×™×¦×™×¨×” ×”×™× ×¢×©×™×™×” ×”×מורה למעלה (לעיל × ×›×”) ויעש ×-×œ×”×™× ×ת חית ×”×רץ וגו', ××œ× ×‘× ×•×¤×™×¨×© שהעופות מן הרקק × ×‘×¨×ו, לפי ש×מר למעלה מן ×”×ž×™× × ×‘×¨×ו וכ×ן ×מר מן ×”×רץ × ×‘×¨×ו. ועוד למדך ×›×ן שבשעת יצירתן מיד בו ×‘×™×•× ×”×‘×™×× ×ל ×”××“× ×œ×§×¨×•×ª ×œ×”× ×©×. ובדברי ×גדה יצירה זו לשון רידוי וכבוש, כמו (×“×‘×¨×™× ×› יט) ×›×™ תצור ×ל עיר, שכבשן תחת ידו של ×ד×: |
and whatever the man called each living thing.: Transpose it and explain it: Every living creature to which man would give a name-that was to be its name forever. |
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וכל ×שר ×™×§×¨× ×œ×• ×”××“× × ×¤×© ×—×™×” וגו': סרסהו ופרשהו כל × ×¤×© ×—×™×” ×שר ×™×§×¨× ×œ×• ×”××“× ×©× ×”×•× ×©×ž×• לעול×: |
20And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did not find a helpmate opposite him. |
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×›×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö¨× ×”Ö¸Ö½×Ö¸×“Ö¸Öœ× ×©Öµ×מ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּ××žÖ·Ö”×™Ö´× ×•Ö¼×œÖ°×›Ö¹Ö–×œ חַיַּ֣ת הַשָּׂדֶ֑ה וּלְ×Ö¸×“Ö¸Ö•× ×œÖ¹Ö½×Ö¾×žÖ¸×¦Ö¸Ö¥× ×¢ÖµÖ–×–Ö¶×¨ ×›Ö°Ö¼× Ö¶×’Ö°×“Ö¼Ö½×•Ö¹: |
21And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place. |
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×›×וַיַּפֵּל֩ יְהֹוָ֨ה ×Ö±×œÖ¹×”Ö´Ö§×™× | תַּרְדֵּמָ֛ה עַל־הָֽ×Ö¸×“Ö¸Ö–× ×•Ö·×™Ö´Ö¼×™×©Ö¸×֑ן וַיִּקַּ֗ח ×ַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר ×ªÖ·Ö¼×—Ö°×ªÖ¶Ö¼Ö½× Ö¸Ö¼×”: |
And the Lord God caused a deep sleep to fall: [Gen. Rabbah 17:4] When He brought them [the animals], He brought before him of every species, male and female. He (Adam) said, “Everyone has a mate, but I have no mate.” Immediately,“And God caused to fall.” |
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ול××“× ×œ× ×ž×¦× ×¢×–×¨. ויפל ×”' ×-×œ×”×™× ×ª×¨×“×ž×”: כשהבי×ן הבי×ן ×œ×¤× ×™×• כל מין ומין זכר ×•× ×§×‘×”, ×מר ×œ×›×œ× ×™×© בן זוג ולי ×ין בן זוג, מיד ויפל: |
of his sides: Heb. מִצַּלְעֹתיו, of his sides, like (Exod. 26:20):“And for the side (וּלְצֶלַע) of the Tabernacle.” This coincides with what they [the Rabbis] said: They were created with two faces. — [from Gen. Rabbah 8:1] See also Eruvin 18a, Ber. 61a. |
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מצלעותיו: מסטריו, כמו (שמות כו ×›) ולצלע המשכן, זהו ש×מרו ×©× ×™ ×¤×¨×¦×•×¤×™× × ×‘×¨×ו: |
and He closed: the place of the incision. — [from Ber. 61a, Eruv. 18a] |
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ויסגר: ×ž×§×•× ×”×—×ª×š: |
and he slept, and He took: So that he should not see the piece of flesh from which she was created, lest she be repulsive to him. — [from Sanh. 39a] |
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ויישן ויקח: ×©×œ× ×™×¨××” חתיכת הבשר ×©×ž×ž× ×• × ×‘×¨×ת ותתבזה עליו: |
22And the Lord God built the side that He had taken from man into a woman, and He brought her to man. |
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כבוַיִּ֩בֶן֩ יְהֹוָ֨ה ×Ö±×œÖ¹×”Ö´Ö§×™× | ×ֶת־הַצֵּלָ֛ע ×ֲשֶ×ר־לָקַ֥ח מִן־הָֽ×Ö¸×“Ö¸Ö–× ×œÖ°×ִשָּ×Ö‘×” וַיְבִ×Ö¶Ö–×”Ö¸ ×ֶל־הָֽ×ָדָֽ×: |
[And He] built: [He made her] like a building, broad at the bottom and narrow at the top, so that she can carry a fetus, like a storehouse of wheat, which is broad at the bottom and narrow on top, so that its burden should not weigh on its walls. — [from Ber. 61a, Eruv. 18a] |
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ויבן: ×›×‘× ×™×Ÿ, רחבה מלמטה וקצרה מלמעלה לקבל הולד, ×›×וצר של ×—×˜×™× ×©×”×•× ×¨×—×‘ מלמטה וקצר מלמעלה, ×©×œ× ×™×›×‘×™×“ מש×ו על קירותיו: |
[And He] built the side…into a woman: lit. to a woman, to become a woman, like (Jud. 8:27):“and Gideon made it into an ephod,” to be an ephod. |
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ויבן וגו' ×ת הצלע וגו' ל×שה: להיות ×שה, כמו (×©×•×¤×˜×™× ×— ×›×–) ויעש ×ותו גדעון ל×פוד, להיות ×פוד: |
23And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man)." |
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כגוַיֹּ֘×מֶר֘ ×”Ö¸Ö½×ָדָ×Ö’ ×–Ö¹Ö£×ת ×”Ö·×¤Ö·Ö¼Ö—×¢Ö·× ×¢Ö¶Öš×¦Ö¶× ×žÖµÖ½×¢Ö²×¦Ö¸×žÖ·Ö”×™ וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹ×ת֙ ×™Ö´×§Ö¸Ö¼×¨ÖµÖ£× ×ִשָּ×Ö”×” ×›Ö´Ö¼Ö¥×™ מֵ×Ö´Ö–×™×©× ×œÖ»Ö½×§Ö³×—Ö¸×”Ö¾×–Ö¹Ö¼Ö½×ת: |
This time: This teaches us that Adam came to all the animals and the beasts [in search of a mate], but he was not satisfied until he found Eve. — [from Yev. 63a] |
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×–×ת הפע×: מלמד ×©×‘× ××“× ×¢×œ כל בהמה וחיה ×•×œ× × ×ª×§×¨×¨×” דעתו ×‘×”× ×¢×“ ×©×‘× ×¢×œ חוה: |
This one shall be called ishah because, from ish: One expression coincides with the other [i. e., the words ×Ö´×™×©× and words ×ִשָּ××” have the same root]. From here is derived that the world was created with the Holy Tongue. — [from Gen. Rabbah 18:4] |
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לז×ת ×™×§×¨× ×שה ×›×™ מ×יש וגו': לשון × ×•×¤×œ על לשון, מכ×ן ×©× ×‘×¨× ×”×¢×•×œ× ×‘×œ×©×•×Ÿ הקדש: |
24Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh. |
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כדעַל־כֵּן֙ יַֽעֲזָב־×Ö´Ö”×™×©× ×ֶת־×ָבִ֖יו וְ×ֶת־×ִמּ֑וֹ וְדָבַ֣ק בְּ×ִשְ×תּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר ×ֶחָֽד: |
Therefore, a man shall leave: The Divine Spirit says this, to prohibit forbidden unions to the Noahides. — [from Sanh. 58a] |
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על כן יעזב ×יש: רוח הקודש ×ומרת כן, ל×סור על ×‘× ×™ × ×— ×ת העריות: |
one flesh: The fetus is formed by them both, and there [in the child] their flesh becomes one. — [from Sanh. 58a] |
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לבשר ×חד: הולד × ×•×¦×¨ על ידי ×©× ×™×”×, ×•×©× × ×¢×©×” ×‘×©×¨× ×חד: |
25Now they were both naked, the man and his wife, but they were not ashamed. |
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כהוַיִּֽהְי֤וּ שְ×× Öµ×™×”Ö¶×Ö™ ×¢Ö²×¨×•Ö¼×žÖ´Ö¼Ö”×™× ×”Ö¸Ö½×Ö¸×“Ö¸Ö–× ×•Ö°×ִשְ×תּ֑וֹ ×•Ö°×œÖ¹Ö–× ×™Ö´×ªÖ°×‘Ö¼×©Ö¸Ö½×ש×וּ: |
but they were not ashamed: for they did not know the way of modesty, to distinguish between good and evil (Gen. Rabbah) (Targum Yerushalmi), and even though knowledge was granted him to call [all the creatures] names, he was not imbued with the evil inclination until he ate of the tree, and the evil inclination entered into him, and he knew the difference between good and evil (Gen. Rabbah) (Zohar, vol. 1, 36b; Mid. Tadshei 7) |
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Bereishit - Genesis - Chapter 3
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1Now the serpent was cunning, more than all the beasts of the field that the Lord God had made, and it said to the woman, "Did God indeed say, 'You shall not eat of any of the trees of the garden?'" |
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××•Ö°×”Ö·× Ö¸Ö¼×—Ö¸×©×Ö™ הָיָ֣ה ×¢Ö¸×¨Ö”×•Ö¼× ×žÖ´×›Ö¹Ö¼×œÖ™ חַיַּ֣ת הַשָּׂדֶ֔ה ×ֲשֶ×֥ר עָשָׂ֖ה יְהֹוָ֣ה ×Ö±×œÖ¹×”Ö´Ö‘×™× ×•Ö·×™Ö¹Ö¼Ö¨×מֶר֙ ×ֶל־הָ֣×ִשָּ×Ö”×” ×Ö·Öš×£ ×›Ö´Ö¼Ö½×™Ö¾×ָמַ֣ר ×Ö±×œÖ¹×”Ö´Ö”×™× ×œÖ¹Ö£× ×ªÖ¹Ö½×כְל֔וּ מִכֹּ֖ל ×¢ÖµÖ¥×¥ הַגָּֽן: |
Now the serpent was cunning: What is the connection of this matter here? Scripture should have juxtaposed (below verse 21): “And He made for Adam and for his wife shirts of skin, and He dressed them.” But it teaches you as a result of what plan the serpent thrust himself upon them. He saw them naked and engaging in intercourse before everyone’s eyes, and he desired her. — [from Gen. Rabbah 18:6] |
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×•×”× ×—×© ×”×™×” ערו×: מה ×¢× ×™×Ÿ ×–×” לכ×ן ×”×™×” לו לסמוך (פסוק ×›×) ויעש ל××“× ×•×œ×שתו ×›×ª× ×•×ª עור וילביש×. ××œ× ×œ×ž×“×š מ×יזו עילה קפץ ×”× ×—×© עליה×, ר××” ××•×ª× ×¢×¨×•×ž×™× ×•×¢×•×¡×§×™× ×‘×ª×©×ž×™×© לעין כל ×•× ×ª×וה לה: |
cunning, more than all: Commensurate with its cunning and its greatness, was its downfall- [it was] cunning, more than all, [and it was] cursed, more than all. — [from Gen. Rabbah 19:1] |
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×¢×¨×•× ×ž×›×œ: לפי ערמתו וגדולתו היתה מפלתו, ×¢×¨×•× ×ž×›×œ, ×רור מכל: |
Did…indeed say, etc.: Did He say to you, “You shall not eat of any, etc.?” Even though he saw them eating of the other fruits, he spoke to her at length in order that she answer him and come to speak of that tree. — [from Pirkei d’Rabbi Eliezer , ed. Horowitz, ch. 13; Avoth d’Rabbi Nathan , ch. 1] |
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××£ ×›×™ ×מר וגו': ×©×ž× ×מר ×œ×›× ×œ× ×ª×כלו מכל וגו' - ו××£ על פי שר××” ××•×ª× ××•×›×œ×™× ×ž×©×ר פירות, הרבה עליה ×“×‘×¨×™× ×›×“×™ ×©×ª×©×™×‘× ×• ×•×™×‘× ×œ×“×‘×¨ ב×ותו ×”×¢×¥: |
2And the woman said to the serpent, "Of the fruit of the trees of the garden we may eat. |
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בוַתֹּ֥×מֶר ×”Ö¸Ö½×ִשָּ×Ö–×” ×Ö¶×œÖ¾×”Ö·× Ö¸Ö¼×—Ö¸Ö‘×©× ×žÖ´×¤Ö°Ö¼×¨Ö´Ö¥×™ עֵֽץ־הַגָּ֖ן × Ö¹×כֵֽל: |
3But of the fruit of the tree that is in the midst of the garden, God said, "You shall not eat of it, and you shall not touch it, lest you die.'" |
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גוּמִפְּרִ֣י הָעֵץ֘ ×ֲשֶ×֣ר בְּתֽוֹךְ־הַגָּן֒ ×ָמַ֣ר ×Ö±×œÖ¹×”Ö´Ö—×™× ×œÖ¹Ö¤× ×ªÖ¹Ö½×כְלוּ֙ ×žÖ´×žÖ¶Ö¼Ö”× Ö¼×•Ö¼ ×•Ö°×œÖ¹Ö¥× ×ªÖ´×’Ö°Ö¼×¢Ö–×•Ö¼ בּ֑וֹ פֶּן־תְּמֻתֽוּן: |
and you shall not touch it: She added to the command; therefore, she came to diminish it. That is what is stated (Prov. 30:6): “Do not add to His words.” - [from Sanh. 29a] |
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×•×œ× ×ª×’×¢×• בו: הוסיפה על הצווי, לפיכך ב××” לידי גרעון, ×”×•× ×©× ×מר (משלי ל ו) ×ל תוסף על דבריו: |
4And the serpent said to the woman, "You will surely not die. |
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דוַיֹּ֥×מֶר ×”Ö·× Ö¸Ö¼×—Ö¸Ö–×©× ×ֶל־הָֽ×ִשָּ×Ö‘×” לֹ×־מ֖וֹת תְּמֻתֽוּן: |
You will surely not die: He pushed her until she touched it. He said to her, “Just as there is no death in touching, so is there no death in eating” (Gen. Rabbah 19:3). |
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×œ× ×ž×•×ª תמתון: דחפה עד ×©× ×’×¢×” בו, ×מר לה ×›×©× ×©×ין מיתה ×‘× ×’×™×¢×” כך ×ין מיתה ב×כילה: |
5For God knows that on the day that you eat thereof, your eyes will be opened, and you will be like angels, knowing good and evil." |
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×”×›Ö´Ö¼Öš×™ יֹדֵ֣עַ ×Ö±×œÖ¹×”Ö´Ö”×™× ×›Ö´Ö¼Ö—×™ בְּיוֹ×Ö™ ×Ö²×›Ö¸×œÖ°×›Ö¶Ö£× ×žÖ´×žÖ¶Ö¼Ö”× Ö¼×•Ö¼ ×•Ö°× Ö´×¤Ö°×§Ö°×—Ö–×•Ö¼ ×¢ÖµÖ½×™× Öµ×™×›Ö¶Ö‘× ×•Ö´Ö½×”Ö°×™Ö´×™×ªÖ¶×Ö™ ×›ÖµÖ¼Ö½××œÖ¹×”Ö´Ö”×™× ×™Ö¹Ö½×“Ö°×¢ÖµÖ–×™ ט֥וֹב וָרָֽע: |
For God knows: Every craftsman hates his fellow craftsmen. He [God] ate of the tree and created the world (Gen. Rabbah 19:4). |
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×›×™ יודע: כל ×ומן ×©×•× × ×ת ×‘× ×™ ××•×ž× ×ª×•, מן ×”×¢×¥ ×כל ×•×‘×¨× ×ת העול×: |
and you will be like angels: Creators of worlds. — [from Pirkei d’Rabbi Eliezer , ch. 13] |
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×•×”×™×™×ª× ×›×-להי×: יוצרי עולמות: |
6And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate. |
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×•×•Ö·×ªÖµÖ¼Ö£×¨Ö¶× ×”Ö¸Ö½×ִשָּ×Ö¡×” ×›Ö´Ö¼Ö£×™ טוֹב֩ הָעֵ֨ץ לְמַֽ×ֲכָ֜ל וְכִ֧י תַֽ×Ö²×•Ö¸×”Ö¾×”Ö£×•Ö¼× ×œÖ¸Ö½×¢Öµ×™× Ö·Ö—×™Ö´× ×•Ö°× Ö¶×—Ö°×žÖ¸Ö¤×“ הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּ×כַ֑ל וַתִּתֵּ֧ן ×’Ö·Ö¼×־לְ×ִישָ×Ö›×”Ö¼ עִמָּ֖הּ וַיֹּ×כַֽל: |
And the woman saw: She understood the words of the serpent and they appealed to her; so she believed him (Gen. Rabbah 19:4). |
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×•×ª×¨× ×”×שה: ר×תה דבריו של × ×—×© ×•×”× ×ו לה וה××ž×™× ×ª×•: |
that the tree was good: to [cause them to] be like angels. |
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×›×™ טוב ×”×¢×¥: להיות ×›×-להי×: |
and that it was a delight to the eyes: As he had said to her, “and your eyes will be opened.” |
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וכי ת×וה ×”×•× ×œ×¢×™× ×™×: כמו ש×מר לה ×•× ×¤×§×—×• ×¢×™× ×™×›×: |
and that the tree was desirable to make one wise: As he said to her, “knowing good and evil.” |
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×•× ×—×ž×“ להשכיל: כמו ש×מר לה יודעי טוב ורע: |
and she gave also to her husband: lest she die and he live and marry someone else. — [from Pirkei d’Rabbi Eliezer , ch. 13] |
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ותתן ×’× ×œ×שה עמה: ×©×œ× ×ª×ž×•×ª ×”×™× ×•×™×—×™×” הו×, ×•×™×©× ×שה ×חרת: |
also: to include the cattle and beasts - [from Gen. Rabbah 19:5]. |
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×’×: לרבות כל בהמה וחיה: |
7And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves and made themselves girdles. |
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×–×•Ö·×ªÖ´Ö¼×¤Ö¸Ö¼×§Ö·Ö¨×—Ö°× Ö¸×”Ö™ ×¢Öµ×™× ÖµÖ£×™ שְ×× Öµ×™×”Ö¶Ö”× ×•Ö·×™ÖµÖ¼Ö£×“Ö°×¢Ö”×•Ö¼ ×›Ö´Ö¼Ö¥×™ ×¢ÖµÖ½×™×¨Ö»×žÖ´Ö¼Ö–× ×”ÖµÖ‘× ×•Ö·×™Ö´Ö¼×ªÖ°×¤Ö°Ö¼×¨×•Ö¼Ö™ עֲלֵ֣ה תְ×Öµ× Ö¸Ö”×” וַיַּֽעֲשׂ֥וּ ×œÖ¸×”Ö¶Ö–× ×—Ö²×’Ö¹×¨Ö¹Ö½×ª: |
And…were opened: Scripture is referring to wisdom, and not to actual vision, and the end of the verse proves this. — [from Gen. Rabbah 19:7] |
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×•×ª×¤×§×—× ×” ×¢×™× ×™ ×©× ×™×”×: ×œ×¢× ×™×Ÿ החכמה דבר הכתוב ×•×œ× ×œ×¢× ×™×Ÿ ר××™×” ממש, וסוף ×”×ž×§×¨× ×ž×•×›×™×—: |
and they knew that they were naked: Even a blind man knows when he is naked! What then is the meaning of “and they knew that they were naked” ? They had one commandment in their possession, and they became denuded of it. |
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וידעו ×›×™ ×¢×¨×•×ž×™× ×”×: ××£ ×”×¡×•×ž× ×™×•×“×¢ ×›×©×”×•× ×¢×¨×•×, ××œ× ×ž×”×• וידעו ×›×™ ×¢×™×¨×•×ž×™× ×”×, מצוה ×חת היתה ×‘×™×“× ×•× ×ª×¢×¨×˜×œ×• ×”×™×ž× ×”: |
fig leaves: That is the tree of which they had eaten. With that which they had sinned, they were rectified, but the other trees prevented them from taking their leaves. — [from Ber. 40a, Sanh. 70b] Now why was the tree not identified? Because the Holy One, blessed be He, does not wish to grieve any creature, so that [others] should not put it to shame and say, “This is [the tree] because of which the world suffered.” (Midrash of Rabbi Tanchuma, Vayera 14, Buber 32). |
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עלה ת×× ×”: ×”×•× ×”×¢×¥ ש×כלו ×ž×ž× ×•, בדבר ×©× ×ª×§×œ×§×œ×• בו × ×ª×§× ×•, ×בל ש×ר ×”×¢×¦×™× ×ž× ×¢×•× ×ž×œ×™×˜×•×œ עליה×. ×•×ž×¤× ×™ מה ×œ× × ×ª×¤×¨×¡× ×”×¢×¥, ש×ין הקב"×” חפץ ×œ×”×•× ×•×ª בריה, ×©×œ× ×™×›×œ×™×ž×•×”×• וי×מרו זהו שלקה ×”×¢×•×œ× ×¢×œ ידו. מדרש רבי ×ª× ×—×•×ž× (×•×™×¨× ×™×“): |
8And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden. |
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חוַיִּשְ×מְע֞וּ ×ֶת־ק֨וֹל יְהֹוָ֧ה ×Ö±×œÖ¹×”Ö´Ö›×™× ×žÖ´×ªÖ°×”Ö·×œÖµÖ¼Ö¥×šÖ° בַּגָּ֖ן לְר֣וּחַ ×”Ö·×™Ö¼Ö‘×•Ö¹× ×•Ö·×™Ö´Ö¼×ªÖ°×—Ö·×‘ÖµÖ¼Ö¨× ×”Ö¸Ö½×Ö¸×“Ö¸Öœ× ×•Ö°×ִשְ×תּ֗וֹ ×žÖ´×¤Ö°Ö¼× Öµ×™Ö™ יְהֹוָ֣ה ×Ö±×œÖ¹×”Ö´Ö”×™× ×‘Ö°Ö¼×ªÖ–×•Ö¹×šÖ° ×¢ÖµÖ¥×¥ הַגָּֽן: |
And they heard: There are many Aggadic midrashim, and our Sages already arranged them in their proper order in Genesis Rabbah and in other midrashim, but I have come only [to teach] the simple meaning of the Scripture and such Aggadah that clarifies the words of the verses, each word in its proper way. |
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וישמעו: יש מדרשי ×גדה ×¨×‘×™× ×•×›×‘×¨ ×¡×“×¨×•× ×¨×‘×•×ª×™× ×• על ×ž×›×•× × ×‘×‘×¨×שית רבה (יט ו) ובש×ר מדרשות ו×× ×™ ×œ× ×‘×תי ××œ× ×œ×¤×©×•×˜×• של ×ž×§×¨× ×•×œ×גדה המישבת דברי ×”×ž×§×¨× ×“×‘×¨ דבור על ××•×¤× ×™×•: |
And they heard: What did they hear? They heard the voice of the Holy One, blessed be He, which was going in the garden. — [from Gen. Rabbah 19:7] |
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וישמעו: מה שמעו, שמעו ×ת קול הקב"×” שהיה מתהלך בגן: |
to the direction of the sun: To that direction in which the sun sets, and this is the west, for toward evening, the sun is in the west, and they sinned in the tenth [hour]. — [from Gen. Rabbah 19:8, Sanh. 38b] |
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לרוח היו×: ל×ותו רוח שהשמש ב××” ×ž×©× ×•×–×• ×”×™× ×ž×¢×¨×‘×™×ª, ×©×œ×¤× ×•×ª ערב חמה במערב, ×•×”× ×¡×¨×—×• בעשירית: |
9And the Lord God called to man, and He said to him, "Where are you?" |
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×˜×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö›× ×™Ö°×”Ö¹×•Ö¸Ö¥×” ×Ö±×œÖ¹×”Ö´Ö–×™× ×ֶל־הָֽ×Ö¸×“Ö¸Ö‘× ×•Ö·×™Ö¹Ö¼Ö¥×מֶר ל֖וֹ ×Ö·×™Ö¶Ö¼Ö½×›Ö¸Ö¼×”: |
Where are you: He knew where he was, but [He asked him this] in order to enter into conversation with him, lest he be frightened to answer if He should punish him suddenly (Tanchuma Tazria 9). So with Cain, He said to him (below 4:9): “Where is your brother Abel?” And so with Balaam (Num. 22:9): “Who are these men with you?” for the purpose of entering a conversation with them, and so with Hezekiah, in regard to the emissaries of Merodach Baladan (Isa. 39:3) (Gen. Rabbah 19:11). |
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××™×›×”: יודע ×”×™×” היכן הו×, ××œ× ×œ×™×›× ×¡ עמו בדברי×, ×©×œ× ×™×”× × ×‘×”×œ להשיב ×× ×™×¢× ×™×©×”×• פת×ו×. וכן בקין (בר×שית ד ט) ×מר לו ××™ הבל ×חיך, וכן ×‘×‘×œ×¢× (במדבר כב ט) מי ×”×× ×©×™× ×”×לה עמך, ×œ×™×›× ×¡ ×¢×ž×”× ×‘×“×‘×¨×™×, וכן בחזקיה בשלוחי (×ויל) מרודך בל×דן (ישעיה לט ×’): |
10And he said, "I heard Your voice in the garden, and I was afraid because I am naked; so I hid." |
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יוַיֹּ֕×מֶר ×ֶת־קֹֽלְךָ֥ שָ×מַ֖עְתִּי בַּגָּ֑ן וָֽ×Ö´×™×¨Ö¸Ö›× ×›Ö´Ö¼Ö½×™Ö¾×¢Öµ×™×¨Ö¹Ö¥× ×Ö¸× Ö¹Ö–×›Ö´×™ וָ×ֵֽחָבֵֽ×: |
11And He said, "Who told you that you are naked? Have you eaten from the tree of which I commanded you not to eat?" |
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×™×וַיֹּ֕×מֶר מִ֚י הִגִּ֣יד לְךָ֔ ×›Ö´Ö¼Ö¥×™ ×¢Öµ×™×¨Ö¹Ö–× ×ָ֑תָּה הֲמִן־הָעֵ֗ץ ×ֲשֶ×֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י ×Ö²×›Ö¸×œÖ¾×žÖ´×žÖ¶Ö¼Ö–× Ö¼×•Ö¼ ×ָכָֽלְתָּ: |
Who told you: From where do you know what shame there is in standing naked? |
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מי הגיד לך: מ×ין לך לדעת מה בשת יש בעומד ערו×: |
from the tree?: Heb. הֲמִן. This is in the interrogative sense. |
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המן העץ: בתמיה: |
12And the man said, "The woman whom You gave [to be] with me she gave me of the tree; so I ate." |
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יבוַיֹּ֖×מֶר ×”Ö¸Ö½×Ö¸×“Ö¸Ö‘× ×”Ö¸Ö½×ִשָּ××”Ö™ ×ֲשֶ×֣ר × Ö¸×ªÖ·Ö£×ªÖ¸Ö¼×” עִמָּדִ֔י ×”Ö´Ö›×•× × Ö¸Ö½×ªÖ°× Ö¸×”Ö¾×œÖ´Ö¼Ö¥×™ מִן־הָעֵ֖ץ וָֽ×ֹכֵֽל: |
whom You gave [to be] with me: Here he [Adam] showed his ingratitude. — [from Avodah Zarah 5b] |
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×שר × ×ª×ª עמדי: ×›×ן כפר בטובה: |
13And the Lord God said to the woman, "What is this that you have done?" And the woman said, "The serpent enticed me, and I ate." |
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יגוַיֹּ֨×מֶר יְהֹוָ֧ה ×Ö±×œÖ¹×”Ö´Ö›×™× ×œÖ¸Ö½×ִשָּ×Ö–×” מַה־זֹּ֣×ת עָשִׂ֑ית וַתֹּ֨×מֶר֙ ×”Ö¸Ö½×ִשָּ×Ö”×” ×”Ö·× Ö¸Ö¼×—Ö¸Ö¥×©× ×”Ö´×©Ö´Ö¼××™×Ö·Ö–× Ö´×™ וָֽ×ֹכֵֽל: |
enticed me: Heb. הִשִּ××™×Ö·× Ö´×™, deceived me, like (II Chron. 32:15): “Let Hezekiah not deceive (יַשִּ××™×) you.” - [from Gen. Rabbah 19:2] |
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השי×× ×™: ×”×˜×¢× ×™ כמו (דה"×™ ב' לב טו) ×ל ×™×©×™× ××ª×›× ×—×–×§×™×”×•: |
14And the Lord God said to the serpent, "Because you have done this, cursed be you more than all the cattle and more than all the beasts of the field; you shall walk on your belly, and you shall eat dust all the days of your life. |
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ידוַיֹּ֩×מֶר֩ יְהֹוָ֨ה ×Ö±×œÖ¹×”Ö´Ö¥×™× | ×Ö¶×œÖ¾×”Ö·× Ö¸Ö¼×—Ö¸×©×Ö˜ ×›Ö´Ö¼Ö£×™ עָשִׂ֣יתָ ×–Ö¹Ö¼×ת֒ ×ָר֤וּר ×ַתָּה֙ מִכָּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה ×¢Ö·×œÖ¾×’Ö°Ö¼×—Ö¹Ö½× Ö°×šÖ¸Ö£ תֵלֵ֔ךְ וְעָפָ֥ר תֹּ×כַ֖ל כָּל־יְמֵ֥י חַיֶּֽיךָ: |
Because you have done this: From here [we learn] that we may not intercede in favor of one who entices people [to idolatry], for had He asked him, “Why did you do this?” he could have answered, “The words of the master and the words of the pupil-whose words do we obey?” [i.e., Adam and Eve should have obeyed God rather than the serpent!]- [from Sanh. 29a] |
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×›×™ עשית ×–×ת: מכ×ן ש×ין ×ž×”×¤×›×™× ×‘×–×›×•×ª×• של מסית, ש×ילו ש×לו למה עשית ×–×ת, ×”×™×” לו להשיב דברי הרב ודברי התלמיד דברי מי שומעין: |
more than all the cattle and more than all the beasts of the field: If he was cursed more than the cattle [whose gestation period is long], he was surely cursed more than the beasts [whose gestation period is comparatively shorter]. Our Rabbis established this midrash in Tractate Bechoroth (8a) to teach that the gestation period of a serpent is seven years. |
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מכל הבהמה ומכל חית השדה: ×× ×ž×‘×”×ž×” × ×ª×§×œ×œ מחיה ×œ× ×›×œ שכן, העמידו ×¨×‘×•×ª×™× ×• מדרש ×–×” במסכת בכורות (דף ×— ×) ללמד שימי עיבורו של × ×—×© שבע ×©× ×™×: |
you shall walk on your belly: It had legs, but they were cut off. — [from Gen. Rabbah 20:5] |
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על ×’×—×•× ×š תלך: ×¨×’×œ×™× ×”×™×• לו ×•× ×§×¦×¦×•: |
15And I shall place hatred between you and between the woman, and between your seed and between her seed. He will crush your head, and you will bite his heel." |
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טווְ×ֵיבָ֣ה | ×ָשִ×֗ית ×‘ÖµÖ¼Ö½×™× Ö°×šÖ¸Ö™ וּבֵ֣ין ×”Ö¸Ö½×ִשָּ×Ö”×” וּבֵ֥ין זַֽרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ×”Öš×•Ö¼× ×™Ö°×©Ö½×וּפְךָ֣ רֹ֔××©× ×•Ö°×ַתָּ֖ה תְּש××•Ö¼×¤Ö¶Ö¥× Ö¼×•Ö¼ עָקֵֽב: |
And I shall place hatred: You intended that the man should die when he would eat first, and you would marry Eve, and you came to Eve first only because women are easily enticed, and they know how to entice their husbands. Therefore, “I shall place hatred.” |
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ו×יבה ×שית: ×תה ×œ× × ×ª×›×•×•× ×ª ××œ× ×©×™×ž×•×ª ××“× ×›×©×™×כל ×”×•× ×ª×—×œ×” ×•×ª×©× ×ת חוה, ×•×œ× ×‘×ת לדבר ×ל חוה תחלה ××œ× ×œ×¤×™ ×©×”× ×©×™× ×§×œ×•×ª להתפתות ויודעות לפתות ×ת בעליהן, לפיכך ו×יבה ×שית: |
He will crush your head: יְש×וּפְךָ רֹ×ש×, lit. he will crush you the head. He will crush you, like (Deut. 9:21): “And I crushed it,” which is translated by the Targum as וְשָ×פִית יָתֵיהּ |
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ישופך: יכתתך, כמו (×“×‘×¨×™× ×˜ ×›×) ו×כות ×ותו, ותרגומו ושפית יתיה: |
and you will bite his heel: Heb. תְּש××•Ö¼×¤Ö¶× ×•Ö¼. You will not stand upright and you will bite him on the heel, and even from there you will kill him. The expression תְּש××•Ö¼×¤Ö¶× ×•Ö¼ is like (Isa. 40:24): “He blew (× Ö¸×©Ö·××£) on them.” When a snake comes to bite, it blows with a sort of hiss, and since the two expressions coincide [i.e., they sound alike], Scripture used the expression of × Ö°×©Ö´×יפָה in both cases. |
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ו×תה ×ª×©×•×¤× ×• עקב: ×œ× ×™×”× ×œ×š קומה ×•×ª×©×›× ×• בעקבו, ו××£ ×ž×©× ×ª×ž×™×ª× ×•. ולשון ×ª×©×•×¤× ×• כמו (ישעיה מ כד) × ×©×£ בה×, ×›×©×”× ×—×© ×‘× ×œ× ×©×•×š ×”×•× × ×•×©×£ כמין שריקה, ולפי שהלשון × ×•×¤×œ על הלשון כתב לשון × ×©×™×¤×” ×‘×©× ×™×”×: |
16To the woman He said, "I shall surely increase your sorrow and your pregnancy; in pain you shall bear children. And to your husband will be your desire, and he will rule over you." |
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טז×ֶל־הָֽ×ִשָּ×Ö£×” ×ָמַ֗ר הַרְבָּ֤ה ×ַרְבֶּה֙ ×¢Ö´×¦Ö°Ö¼×‘×•Ö¹× ÖµÖ£×šÖ° ×•Ö°×”ÖµÖ½×¨Ö¹× ÖµÖ”×šÖ° בְּעֶ֖צֶב תֵּֽלְדִ֣י ×‘Ö¸× Ö´Ö‘×™× ×•Ö°×ֶל־×ִישֵ×ךְ֙ תְּש×֣וּקָתֵ֔ךְ ×•Ö°×”Ö–×•Ö¼× ×™Ö´×žÖ°×©Ö¸×ל־בָּֽךְ: |
your sorrow: This refers to the pain of child rearing. — [from Eruv. 100b] |
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×¢×¦×‘×•× ×š: ×–×” צער גידול ×‘× ×™×: |
and your pregnancy: This refers to the pain of pregnancy. — [from above source] |
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×•×”×¨× ×š: ×–×” צער העבור: |
in pain you shall bear children: This refers to the pain of childbirth. — [from Gen. Rabbah 20:6] |
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בעצב תלדי ×‘× ×™×: ×–×” צער הלידה: |
And to your husband will be your desire: for intimacy, but, nevertheless, you will not have the audacity to demand it of him with your mouth, but he will rule over you. Everything is from him and not from you. — [from Eruv. ad loc.] |
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ו×ל ×שך תשוקתך: לתשמיש ו××£ על פי כן ×ין לך מצח לתובעו בפה ××œ× ×”×•× ×™×ž×©×•×œ בך, הכל ×ž×ž× ×• ×•×œ× ×ž×ž×š: |
your desire: Heb. תְּש×וּקָתֵךְ, your desire, like: (Isa. 29:8): “a yearning (ש×וֹקֵקָה) soul.” - [after Targum Onkelos] |
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תשוקתך: ת×ותך, כמו (ישעיה כט ×—) ×•× ×¤×©×• שוקקה: |
17And to man He said, "Because you listened to your wife, and you ate from the tree from which I commanded you saying, 'You shall not eat of it,' cursed be the ground for your sake; with toil shall you eat of it all the days of your life. |
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יזוּלְ×Ö¸×“Ö¸Ö£× ×ָמַ֗ר ×›Ö´Ö¼Ö£×™ שָ×מַ֘עְתָּ֘ לְק֣וֹל ×ִשְ×תֶּ֒ךָ֒ וַתֹּ֨×כַל֙ מִן־הָעֵ֔ץ ×ֲשֶ×֤ר צִוִּיתִ֨יךָ֙ לֵ×מֹ֔ר ×œÖ¹Ö¥× ×ªÖ¹×כַ֖ל ×žÖ´×žÖ¶Ö¼Ö‘× Ö¼×•Ö¼ ×ֲרוּרָ֤ה ×”Ö¸Ö½×ֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽ××›Ö²×œÖ¶Ö”× Ö¸Ö¼×” כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ: |
cursed be the ground for your sake: It will bring up cursed things for you, such as flies, fleas, and ants. This can be compared to one who falls into evil ways, and people curse the breasts from which he suckled. — [from Gen. Rabbah 20: 8] |
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×רורה ×”×דמה בעבורך: מעלה לך ×“×‘×¨×™× ××¨×•×¨×™× ×›×’×•×Ÿ ×–×‘×•×‘×™× ×•×¤×¨×¢×•×©×™× ×•× ×ž×œ×™×, משל ×œ×™×•×¦× ×œ×ª×¨×‘×•×ª רעה והבריות מקללות ×©×“×™× ×©×™× ×§ מה×: |
18And it will cause thorns and thistles to grow for you, and you shall eat the herbs of the field. |
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יחוְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַ לָ֑ךְ וְ×ָֽכַלְתָּ֖ ×ֶת־עֵ֥שֶׂב הַשָּׂדֶֽה: |
And it will cause thorns and thistles to grow for you: The earth-when you sow it with various species of seeds-will sprout thorns and thistles, artichokes and cardoons, which are edible only after preparation. — [from Gen. Rabbah 20:10. See also Beizah 34a] |
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וקוץ ודרדר תצמיח לך: ×”×רץ ×›×©×ª×–×¨×¢× ×” ×ž×™× ×™ ×–×¨×¢×™× ×ª×¦×ž×™×— קוץ ודרדר ×§×•× ×“×¡ ועכביות, והן × ××›×œ×™× ×¢×œ ידי תקון: |
“and you shall eat the herbs of the field”: Now what [kind of] curse is this? Was it not said to him in the blessing (above 1:29): “Behold I have given you every seed-bearing herb, etc? But what is stated here [refers to] the beginning of the section: ”Cursed be the ground for your sake; with toil shall you eat of it,“ and after the toil, ”And it will cause thorns and thistles to grow for you." When you sow it with legumes or garden vegetables, it will cause thorns and thistles and other grasses of the field, to grow for you, and you shall have no choice but to eat them. |
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ו×כלת ×ת עשב השדה: ומה קללה ×”×™× ×–×•, ×•×”×œ× ×‘×‘×¨×›×” × ×מר לו (לעיל × ×›×˜) ×”× ×” × ×ª×ª×™ ×œ×›× ×ת כל עשב זורע זרע וגו'. ××œ× ×ž×” ×מור ×›×ן בר×ש ×”×¢× ×™×Ÿ (פסוק ×™×–) ×רורה ×”×דמה בעבורך בעצבון ת××›×œ× ×”, ו×חר העצבון וקוץ ודרדר תצמיח לך, ×›×©×ª×–×¨×¢× ×” ×§×˜× ×™×•×ª ×ו ירקות ×’× ×” ×”×™× ×ª×¦×ž×™×— לך ×§×•×¦×™× ×•×“×¨×“×¨×™× ×•×©×ר עשבי שדה, ועל כרחך ת×כל×: |
19With the sweat of your face you shall eat bread, until you return to the ground, for you were taken therefrom, for dust you are, and to dust you will return." |
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יטבְּזֵעַ֤ת ×ַפֶּ֨יךָ֙ תֹּ֣×כַל ×œÖ¶Ö”×—Ö¶× ×¢Ö·Ö¤×“ שֽ×וּבְךָ֙ ×ֶל־הָ֣×ֲדָמָ֔ה ×›Ö´Ö¼Ö¥×™ ×žÖ´×žÖ¶Ö¼Ö–× Ö¸Ö¼×” לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר ×ַ֔תָּה וְ×ֶל־עָפָ֖ר תָּשֽ×וּב: |
With the sweat of your face: After you toil with it very much. — [Mid. Tadshei, Otzar Midrashim] |
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בזעת ×פיך: ל×חר שתטרח בו הרבה: |
20And the man named his wife Eve, because she was the mother of all life. |
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×›×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö§× ×”Ö¸Ö½×Ö¸×“Ö¸Ö›× ×©Öµ×Ö¥× ×ִשְ×תּ֖וֹ חַוָּ֑ה ×›Ö´Ö¼Ö›×™ ×”Ö´Ö¥×•× ×”Ö¸Ö½×™Ö°×ªÖ¸Ö–×” ×ÖµÖ¥× ×›Ö¸Ö¼×œÖ¾×—Ö¸Ö½×™: |
And the man named: Scripture returns to its previous topic (2:20): “And the man named,” and it interrupted only to teach you that through the giving of names, Eve was mated to him, as it is written (above 2:20): “but for man, he did not find a helpmate opposite him.” Therefore, (ibid. 21): “And He caused a deep sleep to fall,” and since Scripture wrote, (ibid. 25):“And they were naked,” it juxtaposed the section of the serpent, to let you know that because he saw her naked and saw them engaging in intercourse, he desired her and came upon them with a design and with guile. |
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×•×™×§×¨× ×”×ד×: חזר הכתוב ×œ×¢× ×™× ×• הר×שון ×•×™×§×¨× ×”××“× ×©×ž×•×ª, ×•×œ× ×”×¤×¡×™×§ ××œ× ×œ×œ×ž×“×š שעל ידי קרי×ת שמות × ×–×“×•×•×’×” לו חוה, כמו שכתוב (לעיל ב ×›) ול××“× ×œ× ×ž×¦× ×¢×–×¨ ×›× ×’×“×•, לפיכך ויפל תרדמה, ועל ידי שכתב (×©× ×¤×¡×•×§ ×›×”) ויהיו ×©× ×™×”× ×¢×¨×•×ž×™×, סמך לו פרשת ×”× ×—×©, להודיעך שמתוך שר××” ערותה ור××” ××•×ª× ×¢×¡×•×§×™× ×‘×ª×©×ž×™×© × ×ª×וה לה ×•×‘× ×¢×œ×™×”× ×‘×ž×—×©×‘×” ובמרמה: |
Eve: Heb. חַוָּה. This coincides with the expression of חַיָה, living, because she gives life to her offspring, as you say, (Ecc. 2:22):“For what does a man have (הֹוֶה) ?” with the expression“being” (הֹוֶה) . [i.e., The “vav” and the “yud” are interchangeable.] |
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חוה: × ×•×¤×œ על לשון ×—×™×”, שמחיה ×ת ולדותיה, ×›×שר ת×מר (קהלת ב כב) מה הוה ל×ד×, בלשון ×”×™×”: |
21And the Lord God made for Adam and for his wife shirts of skin, and He dressed them. |
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×›×וַיַּ֩עַשׂ֩ יְהֹוָ֨ה ×Ö±×œÖ¹×”Ö´Öœ×™× ×œÖ°×Ö¸×“Ö¸Ö§× ×•Ö¼×œÖ°×ִשְ×תּ֛וֹ ×›Ö¸Ö¼×ªÖ°× Ö¥×•Ö¹×ª ע֖וֹר וַיַּלְבִּשֵֽ××: |
shirts of skin: Some Aggadic works say that they were as smooth as fingernails, fastened over their skin (Gen. Rabbah 20:12), and others say that they were a material that comes from the skin, like the wool of rabbits, which is soft and warm, and He made them shirts from it (Gen. Rabbah ad loc., Sotah 14a). |
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×›×ª× ×•×ª עור: יש דברי ×גדה ××•×ž×¨×™× ×—×œ×§×™× ×›×¦×¤×•×¨×Ÿ היו ×ž×“×•×‘×§×™× ×¢×œ עורן. ויש ××•×ž×¨×™× ×“×‘×¨ ×”×‘× ×ž×Ÿ העור, כגון צמר ×”××¨× ×‘×™× ×©×”×•× ×¨×š ×•×—× ×•×¢×©×” ×œ×”× ×›×ª× ×•×ª ×ž×ž× ×•: |
22Now the Lord God said, "Behold man has become like one of us, having the ability of knowing good and evil, and now, lest he stretch forth his hand and take also from the Tree of Life and eat and live forever." |
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כבוַיֹּ֣×מֶר | יְהֹוָ֣ה ×Ö±×œÖ¹×”Ö´Ö—×™× ×”ÖµÖ¤×Ÿ ×”Ö¸Ö½×ָדָ×Ö™ הָיָה֙ ×›Ö°Ö¼×ַחַ֣ד ×žÖ´×žÖ¶Ö¼Ö”× Ö¼×•Ö¼ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה | פֶּן־יִשְ×לַ֣ח יָד֗וֹ וְלָקַח֙ ×’Ö·Ö¼Öš× ×žÖµ×¢ÖµÖ£×¥ ×”Ö·Ö½×—Ö·×™Ö´Ö¼Ö”×™× ×•Ö°×ָכַ֖ל וָחַ֥י לְעֹלָֽ×: |
has become like one of us, having the ability: He is unique among the earthly beings, just as I am unique among the heavenly beings, and what is his uniqueness? To know good and evil, unlike the cattle and the beasts. — [from Targum Jonathan, Gen. Rabbah 21:5] |
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×”×™×” ×›×חד ×ž×ž× ×•: הרי ×”×•× ×™×—×™×“ ×‘×ª×—×ª×•× ×™× ×›×ž×• ש×× ×™ יחיד ×‘×¢×œ×™×•× ×™×, ומה ×”×™× ×™×—×™×“×ª×•, לדעת טוב ורע ומה ש×ין כן בבהמה ובחיה: |
and now, lest he stretch forth his hand, etc.: And if he were to live forever, he would be likely to mislead people to follow him and to say that he too is a deity (Gen. Rabbah 9:5). There are also Aggadic midrashim, but they cannot be reconciled with the simple meaning. |
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ועתה פן ישלח ידו: ומשיחיה ×œ×¢×•×œ× ×”×¨×™ ×”×•× ×§×¨×•×‘ להטעות הבריות ×חריו ולומר ××£ ×”×•× ×לוה. ויש מדרשי ×גדה, ×בל ×ין מיושבין על פשוטו: |
23And the Lord God sent him out of the Garden of Eden, to till the soil, whence he had been taken. |
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כגוַיְשַ×לְּחֵ֛הוּ יְהֹוָ֥ה ×Ö±×œÖ¹×”Ö´Ö–×™× ×žÖ´×’Ö·Ö¼×ŸÖ¾×¢ÖµÖ‘×“Ö¶×Ÿ לַֽעֲבֹד֙ ×ֶת־הָ֣×ֲדָמָ֔ה ×ֲשֶ×֥ר לֻקַּ֖ח מִשָּֽ××: |
24And He drove the man out, and He stationed from the east of the Garden of Eden the cherubim and the blade of the revolving sword, to guard the way to the Tree of Life. |
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×›×“×•Ö·×™Ö°×’Ö¸Ö–×¨Ö¶×©× ×ֶת־הָֽ×Ö¸×“Ö¸Ö‘× ×•Ö·×™Ö·Ö¼×©Ö°×כֵּן֩ ×žÖ´×§Ö¶Ö¼Ö¨×“Ö¶× ×œÖ°×’Ö·×ŸÖ¾×¢ÖµÖœ×“Ö¶×Ÿ ×Ö¶×ªÖ¾×”Ö·×›Ö°Ö¼×¨Ö»×‘Ö´Ö—×™× ×•Ö°×ֵ֨ת לַ֤הַט הַחֶ֨רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְ×מֹ֕ר ×ֶת־דֶּ֖רֶךְ ×¢ÖµÖ¥×¥ ×”Ö·Ö½×—Ö·×™Ö´Ö¼Ö½×™×: |
east of the Garden of Eden: in the east of the Garden of Eden, outside the garden. — [from Gen. Rabbah 21:9] |
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×ž×§×“× ×œ×’×Ÿ עדן: במזרחו של גן עדן, חוץ לגן: |
the cherubim: Angels of destruction. — [from Exod. Rabbah 9:11] |
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×ת הכרובי×: מל××›×™ חבלה: |
the revolving sword: It had a blade to frighten him from re-entering the garden. The Targum of לַהַט is שְ×× Ö·×Ÿ, like,“He drew the blade (שְ×× Ö¸× Ö¸×)” in Sanhedrin (82a), and in Old French it is lame. There are Aggadic midrashim, but I have come only to interpret its simple meaning. |
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החרב המתהפכת: ולה להט ל××™×™× ×¢×œ×™×• ×ž×œ×™×›× ×¡ עוד לגן. ×ª×¨×’×•× ×©×œ להט ×©× ×Ÿ, ×•×”×•× ×›×ž×• שלף ×©× × ×, ובלשון לע"×– למ"× [להב]. ומדרש ×גדה יש, ו×× ×™ ××™× ×™ ×‘× ××œ× ×œ×¤×©×•×˜×• |
Bereishit - Genesis - Chapter 4
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1Now the man knew his wife Eve, and she conceived and bore Cain, and she said, "I have acquired a man with the Lord." |
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×וְהָ֣×Ö¸×“Ö¸Ö”× ×™Ö¸×“Ö·Ö–×¢ ×ֶת־חַוָּ֣ה ×ִשְ×תּ֑וֹ וַתַּ֨הַר֙ וַתֵּ֣לֶד ×ֶת־קַ֔יִן וַתֹּ֕×מֶר ×§Ö¸× Ö´Ö¥×™×ªÖ´×™ ×Ö´Ö–×™×©× ×ֶת־יְהֹוָֽה: |
Now the man knew: [This took place], prior to the above episode, before he sinned and was banished from the Garden of Eden. Also the conception and the birth [took place before], for if it were written: וַיֵּדַע ×Ö¸×“Ö¸× it would mean that after he had been banished, he had sons. — [from Sanh. 38b] |
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וה××“× ×™×“×¢: כבר ×§×•×“× ×”×¢× ×™×Ÿ של מעלה, ×§×•×“× ×©×—×˜× ×•× ×˜×¨×“ מגן עדן, וכן ההריון והלידה, ש×× ×›×ª×‘ וידע ××“× × ×©×ž×¢ של×חר ×©× ×˜×¨×“ היו לו ×‘× ×™×: |
Cain: Heb. קַיִן, based on ×§Ö¸× Ö´×™×ªÖ´×™, I acquired. |
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קין: על ×©× ×§× ×™×ª×™ ×יש: |
with the Lord: Heb. ×ֶת יהוה, like ×¢Ö´× ×™×”×•×”, with the Lord. When He created me and my husband, He alone created us, but with this one, we are partners with Him. — [from Gen. Rabbah 22:2, Mid. Tadshei, Niddah 31a] |
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×ת ×”': כמו ×¢× ×”', ×›×©×‘×¨× ×ותי ו×ת ×ישי ×”×•× ×œ×‘×“×• בר×× ×•, ×בל בזה ×©×•×ª×¤×™× ×× ×• עמו: |
Cain… his brother Abel: Heb. ×ֶת קַיִן ×ֶת ×ָחִיו ×ֶת הָבֶל. The word ×ֶת is repeated three times to suggest additional things. This teaches that a twin sister was born with Cain, and with Abel were born two. Therefore, it is said: וַתֹּסֶף, and she continued, or added. — [from Gen. Rabbah 22:2, 3] |
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×ת קין, ×ת ×חיו ×ת הבל: שלש ××ª×™× ×¨×™×‘×•×™× ×”×, מלמד שת×ומה × ×•×œ×“×” ×¢× ×§×™×Ÿ, ×•×¢× ×”×‘×œ × ×•×œ×“×• שתי×, לכך × ×מר ותוסף: |
2And she continued to bear his brother Abel, and Abel was a shepherd of flocks, and Cain was a tiller of the soil. |
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בוַתֹּ֣סֶף לָלֶ֔דֶת ×ֶת־×ָחִ֖יו ×ֶת־הָ֑בֶל וַֽיְהִי־הֶ֨בֶל֙ רֹ֣עֵה צֹ֔×ן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד ×ֲדָמָֽה: |
a shepherd of flocks: Since the ground was cursed, he refrained from working it. |
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רועה צ×ן: לפי ×©× ×ª×§×œ×œ×” ×”×דמה, פירש לו מעבודתה: |
3Now it came to pass at the end of days, that Cain brought of the fruit of the soil an offering to the Lord. |
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גוַיְהִ֖י מִקֵּ֣ץ ×™Ö¸×žÖ´Ö‘×™× ×•Ö·×™Ö¸Ö¼×‘ÖµÖ¨× ×§Ö·Öœ×™Ö´×Ÿ מִפְּרִ֧י ×”Ö¸Ö½×ֲדָמָ֛ה ×žÖ´× Ö°×—Ö¸Ö–×” לַֽיהֹוָֽה: |
of the fruit of the soil: of the most inferior (Gen. Rabbah 22:5), and there is an Aggadah that states that it was flaxseed (Mid. Tan. Bereishith 9, Targum Jonathan). (Another explanation: of the fruit From whatever came to his hand, not the best and not the choicest.) |
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מפרי ×”×דמה: מן הגרוע, ויש ×גדה ש×ומרת זרע פשתן ×”×™×”. (דבר ×חר, מפרי, מ××™×–×” ×©×‘× ×œ×™×“×•, ×œ× ×˜×•×‘ ×•×œ× ×ž×•×‘×—×¨): |
4And Abel he too brought of the firstborn of his flocks and of their fattest, and the Lord turned to Abel and to his offering. |
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דוְהֶ֨בֶל ×”Öµ×‘Ö´Ö¥×™× ×’Ö·×Ö¾×”Ö›×•Ö¼× ×žÖ´×‘Ö°Ö¼×›Ö¹×¨Ö¥×•Ö¹×ª צֹ×× Ö–×•Ö¹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַ××¢ יְהֹוָ֔ה ×ֶל־הֶ֖בֶל וְ×Ö¶×œÖ¾×žÖ´× Ö°×—Ö¸×ªÖ½×•Ö¹: |
turned: Heb. וַיִּשַ××¢, and he turned. Likewise, (verse 5): “וְ×ֶל ×žÖ´× Ö°×—Ö¸×ª×•Ö¹ ×œÖ¹× ×©Ö¸×עָה” means: [And to his offering] He did not turn. Similarly, (Exod. 5:9): וְ×ַל יִשְ×עוּ means: and let them not turn. Similarly, (Job 14:6): שְ××¢Öµ×” מֵעָלָיו means: turn away from him. |
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וישע: ויפן, וכן (פסוק ×”) ×œ× ×©×¢×” ×ל ×ž× ×—×ª×•, ×œ× ×¤× ×”, וכן (שמות ×” ט) ו×ל ישעו, ×ל ×™×¤× ×•. וכן (×יוב יד ו) שעה מעליו, ×¤× ×” מעליו: |
and…turned: Fire descended and consumed his offering. — [from Song Zuta 6:2, Sefer Hayashar] |
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וישע: ירדה ×ש וליחכה ×ž× ×—×ª×•: |
5But to Cain and to his offering He did not turn, and it annoyed Cain exceedingly, and his countenance fell. |
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הוְ×ֶל־קַ֥יִן וְ×Ö¶×œÖ¾×žÖ´× Ö°×—Ö¸×ªÖ–×•Ö¹ ×œÖ¹Ö£× ×©Ö¸××¢Ö¸Ö‘×” וַיִּ֤חַר לְקַ֨יִן֙ מְ×ֹ֔ד וַיִּפְּל֖וּ ×¤Ö¸Ö¼× Ö¸Ö½×™×•: |
6And the Lord said to Cain, "Why are you annoyed, and why has your countenance fallen? |
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ווַיֹּ֥×מֶר יְהֹוָ֖ה ×ֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה × Ö¸Ö½×¤Ö°×œÖ¥×•Ö¼ ×¤Ö¸× Ö¶Ö½×™×šÖ¸: |
7Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it." |
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×–×”Ö²×œÖ¤×•Ö¹× ×Ö´×־תֵּיטִיב֙ שְׂ×ֵ֔ת וְ×Ö´×Ö™ ×œÖ¹Ö£× ×ªÖµ×™×˜Ö´Ö”×™×‘ לַפֶּ֖תַח חַטָּ֣×ת רֹבֵ֑ץ וְ×ֵלֶ֨יךָ֙ תְּש×֣וּקָת֔וֹ וְ×ַתָּ֖ה תִּמְשָ×ל־בּֽוֹ: |
Is it not so that if you improve: Its explanation is as the Targum renders it [i.e., if you improve your deeds.] |
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×”×œ× ×× ×ª×™×˜×™×‘: כתרגומו פירושו: |
at the entrance sin is lying: At the entrance of your grave, your sin is preserved. |
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לפתח חט×ת רובץ: לפתח קברך חט×ך שמור: |
and to you is it’s longing: [The longing] of sin- i.e., the evil inclination-which constantly longs and lusts to cause you to stumble. |
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ו×ליך תשוקתו: של חט×ת, ×”×•× ×™×¦×¨ הרע, תמיד שוקק ומת×וה להכשילך: |
but you can rule over it: If you wish, you will overpower it. — [from Sifrei Ekev 45, Kidd. 30b] |
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ו×תה תמשול בו: ×× ×ª×¨×¦×” תתגבר עליו: |
8And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against Abel his brother and slew him. |
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חוַיֹּ֥×מֶר קַ֖יִן ×ֶל־הֶ֣בֶל ×ָחִ֑יו וַֽיְהִי֙ ×‘Ö´Ö¼Ö½×”Ö°×™×•Ö¹×ªÖ¸Ö£× ×‘Ö·Ö¼×©Ö¸Ö¼×‚×“Ö¶Ö”×” ×•Ö·×™Ö¸Ö¼Ö¥×§Ö¸× ×§Ö·Ö›×™Ö´×Ÿ ×ֶל־הֶ֥בֶל ×ָחִ֖יו וַיַּֽהַרְגֵֽהוּ: |
And Cain spoke: He entered with him into words of quarrel and contention, to find a pretext to kill him. There are Aggadic interpretations on this matter, but this is the plain meaning of the verse. |
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וי×מר קין ×ל הבל: × ×›× ×¡ עמו בדברי ריב ומצה להתגולל עליו להרגו, ויש בזה מדרשי ×גדה ×ך ×–×” ישובו של מקר×: |
9And the Lord said to Cain, "Where is Abel your brother?" And he said, "I do not know. Am I my brother's keeper?" |
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טוַיֹּ֤×מֶר יְהֹוָה֙ ×ֶל־קַ֔יִן ×ÖµÖ–×™ הֶ֣בֶל ×ָחִ֑יךָ וַיֹּ֨×מֶר֙ ×œÖ¹Ö£× ×™Ö¸×“Ö·Ö”×¢Ö°×ªÖ´Ö¼×™ הֲשֹ×מֵ֥ר ×ָחִ֖י ×Ö¸× Ö¹Ö½×›Ö´×™: |
Where is Abel your brother: To enter with him into mild words, perhaps he would repent and say, “I killed him, and I sinned against You.” See above 3:9. |
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××™ הבל ×חיך: ×œ×”×›× ×¡ עמו בדברי × ×—×ª, ×ולי ישוב וי×מר ×× ×™ הרגתיו וחט×תי לך: |
I do not know: He acted as if he could deceive the Most High. — [from Tanchuma Buber, Bereishith 25, Gen. Rabbah 22:9] |
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×œ× ×™×“×¢×ª×™: × ×¢×©×” ×›×’×•× ×‘ דעת ×”×¢×œ×™×•× ×”: |
Am I my brother’s keeper: Heb. הֲשֹ×מֵר. This is a question asked in astonishment, as is every “hey” prefix vowelized with a “chataf pattach.” |
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השמר ××—×™: לשון תימה הו×, וכן כל ×”"× ×”× ×§×•×“×” בחטף פתח: |
10And He said, "What have you done? Hark! Your brother's blood cries out to Me from the earth. |
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יוַיֹּ֖×מֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י ×ָחִ֔יךָ ×¦Ö¹Ö½×¢Ö²×§Ö´Ö¥×™× ×ֵלַ֖י מִן־הָֽ×ֲדָמָֽה: |
Your brother’s blood: Heb. דְּמֵי, the plural form. His blood and the blood of his descendants. Another explanation: He inflicted many wounds upon him because he did not know from where his soul would depart. — [from Sanh. 37] |
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דמי ×חיך: דמו ×•×“× ×–×¨×¢×™×•×ª×™×•. דבר ×חר שעשה בו ×¤×¦×¢×™× ×”×¨×‘×” ×©×œ× ×”×™×” יודע מהיכן × ×¤×©×• יוצ××”: |
11And now, you are cursed even more than the ground, which opened its mouth to take your brother's blood from your hand. |
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×™×וְעַתָּ֖ה ×ָר֣וּר ×ָ֑תָּה מִן־הָֽ×ֲדָמָה֙ ×ֲשֶ×֣ר פָּֽצְתָ֣ה ×ֶת־פִּ֔יהָ לָקַ֛חַת ×ֶת־דְּמֵ֥י ×ָחִ֖יךָ מִיָּדֶֽךָ: |
even more than the ground: Even more than it [the earth] was already cursed for its iniquity, and also with this it continued to sin. — [from Gen. Rabbah 5:9; Mechilta Beshallach, Massechta d’Shirah , ch. 9] As stated above (1:11), the iniquity was its failure to produce trees with the taste of the fruit. |
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×רור ×תה מן ×”×דמה: יותר ממה ×©× ×ª×§×œ×œ×” ×”×™× ×›×‘×¨ ×‘×¢×•× ×”, ×•×’× ×‘×–×• הוסיפה לחטו×: |
which opened its mouth to take your brother’s blood, etc: And behold, I am adding to it a curse concerning you, that “it will not continue to give [you] its strength.” [In some editions, this is all one paragraph from “more than the ground.”] |
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×שר פצתה ×ת פיה לקחת ×ת דמי ×חיך וגו': ×•×”× × ×™ מוסיף לה קללה ×œ× ×ª×•×¡×£ תת ×›×—×”: |
12When you till the soil, it will not continue to give its strength to you; you shall be a wanderer and an exile in the land." |
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יבכִּ֤י תַֽעֲבֹד֙ ×ֶת־הָ֣×ֲדָמָ֔ה לֹֽ×־תֹסֵ֥ף תֵּֽת־כֹּחָ֖הּ לָ֑ךְ × Ö¸Ö¥×¢ ×•Ö¸× Ö¸Ö–×“ תִּֽהְיֶ֥ה בָ×ָֽרֶץ: |
a wanderer and an exile: You have no permission to dwell in one place. — |
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× ×¢ ×•× ×“: ×ין לך רשות לדור ×‘×ž×§×•× ×חד: |
13And Cain said to the Lord, "Is my iniquity too great to bear? |
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יגוַיֹּ֥×מֶר קַ֖יִן ×ֶל־יְהֹוָ֑ה גָּד֥וֹל ×¢Ö²×•Ö¹× Ö´Ö–×™ ×žÖ´× Ö°Ö¼×©Ö½×‚×•Ö¹×: |
Is my iniquity too great to bear: This is a question. You bear the upper worlds and the lower worlds, and my iniquity is impossible for You to bear?- [from Tanchuma Buber, Bereishith 25; Gen. Rabbah 22:11; Targum Jonathan and Yerusahlmi] |
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גדול ×¢×•× ×™ ×ž× ×©×•×: בתמיה, ×תה טוען ×¢×œ×™×•× ×™× ×•×ª×—×ª×•× ×™×, ×•×¢×•× ×™ ××™ ×פשר לטעון: |
14Behold You have driven me today off the face of the earth, and I shall be hidden from before You, and I will be a wanderer and an exile in the land, and it will be that whoever finds me will kill me." |
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ידהֵן֩ גֵּרַ֨שְ×תָּ ×ֹתִ֜י ×”Ö·×™Ö¼Ö—×•Ö¹× ×žÖµ×¢Ö·×œÖ™ ×¤Ö°Ö¼× ÖµÖ£×™ ×”Ö¸Ö½×ֲדָמָ֔ה ×•Ö¼×žÖ´×¤Ö¸Ö¼× Ö¶Ö–×™×šÖ¸ ×ֶסָּתֵ֑ר וְהָיִ֜יתִי × Ö¸Ö¤×¢ ×•Ö¸× Ö¸×“Ö™ בָּ×ָ֔רֶץ וְהָיָ֥ה כָל־מֹֽצְ×Ö´Ö–×™ ×™Ö·Ö½×”Ö·×¨Ö°×’ÖµÖ½× Ö´×™: |
15And the Lord said to him, "Therefore, whoever kills Cain, vengeance will be wrought upon him sevenfold," and the Lord placed a mark on Cain that no one who find him slay him. |
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טווַיֹּ֧×מֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִ××‘Ö°×¢Ö¸×ªÖ·Ö–×™Ö´× ×™Ö»×§Ö¸Ö¼Ö‘× ×•Ö·×™Ö¸Ö¼Ö¨×©Ö¶×‚× ×™Ö°×”Ö¹×•Ö¸Ö¤×” לְקַ֨יִן֙ ×֔וֹת לְבִלְתִּ֥י הַכּֽוֹת־×ֹת֖וֹ כָּל־מֹֽצְ×ֽוֹ: |
Therefore, whoever kills Cain…!: This is one of the verses that speak briefly and hint but do not [fully] explain.“Therefore, whoever kills Cain” is a threat. So shall be done to him, or such-and-such shall be his punishment, but it does not delineate his punishment. — [from Gen. Rabbah 22:12] |
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לכן כל הורג קין: ×–×” ×חד מן המקר×ות שקצרו ×“×‘×¨×™×”× ×•×¨×ž×–×• ×•×œ× ×¤×™×¨×©×•. לכן כל הורג קין, לשון גערה, ×›×” יעשה לו, כך וכך ×¢×•× ×©×•, ×•×œ× ×¤×™×¨×© ×¢×•× ×©×•: |
vengeance will be wrought upon him sevenfold: I do not wish to wreak vengeance upon Cain now. At the end of seven generations, I will wreak My vengeance upon him, for Lemech, one of his grandchildren, will rise up and slay him. And the words שִ××‘Ö°×¢Ö¸×ªÖ·×™Ö´× ×™Ö»×§Ö¸× at the end of the verse, (after seven generations, vengeance will be wrought upon him)-refers to the avenging of Abel from Cain (Tan. Bereishith 11). This teaches that the beginning of the verse is an expression of a threat, that no creature should harm him. Similarly, (II Sam. 5:8): “And David said: Whoever smites the Jebusites and reaches the tower,” but it does not explain what would be done for him, but the verse spoke by hinting: [meaning] “Whoever smites the Jebusites and reaches the tower,” and reaches the gate and conquers it, “and the blind, etc.,” [meaning] and he will smite them too [i.e., the blind and the lame], because the blind and the lame said, “David shall not come into the midst of the house.” He who smites these, I will make into a chief and an officer. Here (II Sam.) he spoke briefly, but in I Chronicles (11:6), he explained [at length]: “He will become a chief and an officer.” |
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×©×‘×¢×ª×™× ×™×§×: ××™× ×™ רוצה ×œ×”× ×§× ×ž×§×™×Ÿ עכשיו, לסוף שבעה דורות ×× ×™ × ×•×§× × ×§×ž×ª×™ ×ž×ž× ×• שיעמוד למך ×ž×‘× ×™ ×‘× ×™×• ויהרגהו. וסוף ×”×ž×§×¨× ×©×מר ×©×‘×¢×ª×™× ×™×•×§×, ×•×”×™× × ×§×ž×ª הבל מקין, ×”× ×œ×ž×“× ×• שתחלת ×ž×§×¨× ×œ×©×•×Ÿ גערה ×”×™×, ×©×œ× ×ª×”× ×‘×¨×™×” מזיקתו. ×•×›×™×•×¦× ×‘×• (שמו×ל ב' ×” ×—) וי×מר דוד כל מכה יבוסי ויגע ×‘×¦× ×•×¨ ×•×œ× ×¤×™×¨×© מה יעשה לו, ×בל דבר הכתוב ברמז כל מכה יבוסי ויגע ×‘×¦× ×•×¨, ויקרב ×ל השער ×•×™×›×‘×©× ×•, ו×ת ×”×¢×•×¨×™× ×•×’×•', ×•×’× ××•×ª× ×™×›×” על ×שר ×מרו העור והפסח ×œ× ×™×‘× ×“×•×“ ×ל תוך הבית, המכה ×ת ×לו ×× ×™ ××¢×©× ×• ר×ש ושר, ×›×ן קצר דבריו ובדברי ×”×™×ž×™× (× ×™× ×•) פירש ×™×”×™×” לר×ש ולשר: |
and the Lord placed a mark on Cain: He engraved a letter of His Name on his forehead. [Other editions (of Rashi)]: Another explanation: |
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×•×™×©× ×”' לקין ×ות: חקק לו ×ות משמו במצחו: |
whoever finds me will kill me: This refers to the cattle and the beasts, but there were yet no humans in existence whom he should fear, only his father and mother, and he did not fear that they would kill him. But he said, “Until now, my fear was upon all the beasts, as it is written (Gen. 9:2): ‘And your fear, etc.,’ but now, because of this iniquity, the beasts will not fear me, and they will kill me.” Immediately,“and the Lord gave Cain a sign.” He restored his fear upon everyone- [as in ed. Guadalajara, 1476]. |
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כל מוצ××™ ×™×”×¨×’× ×™: הבהמות והחיות, ×בל ×‘× ×™ ××“× ×¢×“×™×™×Ÿ ×œ× ×”×™×• ×©×™×™×¨× ×ž×”× ×¨×§ ×ביו ו×מו, ×•×ž×”× ×œ× ×”×™×” ×™×¨× ×©×™×”×¨×’×•×”×•. ××œ× ×מר עד עכשיו ×”×™×” פחדתי על כל החיות כמו ×©× ×מר ומור××›× ×•×’×•', ועכשיו בשביל עון ×–×” ×œ× ×™×™×¨×ו ×ž×ž× ×™ החיות ×•×™×”×¨×’×•× ×™, מיד ×•×™×©× ×”' לקין ×ות, החזיר מור×ו על הכל: |
16And Cain went forth from before the Lord, and he dwelt in the land of the wanderers, to the east of Eden. |
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×˜×–×•Ö·×™ÖµÖ¼Ö¥×¦Öµ× ×§Ö·Ö–×™Ö´×Ÿ ×žÖ´×œÖ´Ö¼×¤Ö°× ÖµÖ£×™ יְהֹוָ֑ה וַיֵּ֥שֶ×ב בְּ×Ö¶Ö½×¨Ö¶×¥Ö¾× Ö–×•Ö¹×“ קִדְמַת־עֵֽדֶן: |
And Cain went forth: He went out with humility, as if to deceive the Most High. — [from Gen. Rabbah 22:13] |
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×•×™×¦× ×§×™×Ÿ: ×™×¦× ×‘×”×›× ×¢×” ×›×’×•× ×‘ דעת ×”×¢×œ×™×•× ×”: |
in the land of the wanderers: Heb. בְּ×ֶרֶץ × ×•Ö¹×“, in the land where all the exiles wander. |
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ב×רץ × ×•×“: ב×רץ שכל ×”×’×•×œ×™× × ×“×™× ×©×: |
to the east of Eden: There his father was exiled when he was driven out of the Garden of Eden, as it is said (3:24) “and He stationed at the east of the Garden of Eden, etc., to guard” the way of approach to the Garden, from which we can learn that Adam was there. And we find that the easterly direction always offers asylum for murderers, as it is said (Deut. 4:41): “Then Moses separated, etc. [three cities of refuge] in the direction of the sunrise” - [Mid. Devarim Rabbah, Lieberman, p.60; Tan. Buber ad loc.]. Another explanation: בְּ×ֶרֶץ × ×•Ö¹×“ means that wherever he went, the earth would quake beneath him, and the people would say, “Go away from him; this is the one who killed his brother” [Mid. Tan., Bereishith 9]. |
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קדמת עדן: ×©× ×’×œ×” ×ביו כשגורש מגן עדן, ×©× ×מר (לעיל ×’ כד) וישכן ×ž×§×“× ×œ×’×Ÿ עדן, ×ת שמירת דרך ×ž×‘×•× ×”×’×Ÿ, שיש ללמוד שהיה ××“× ×©×. ×•×ž×¦×™× ×• רוח מזרחית קולטת בכל ×ž×§×•× ×ת הרוצחי×, ×©× ×מר (×“×‘×¨×™× ×“ מ×) ××– יבדיל משה וגו' מזרחה שמש. דבר ×חר ב×רץ × ×•×“, כל ×ž×§×•× [שהיה הולך] היתה ×”×רץ מזדעזעה תחתיו והבריות ×ומרות סורו מעליו, זהו שהרג ×ת ×חיו: |
17And Cain knew his wife, and she conceived and bore Enoch, and he was building a city, and he called the city after the name of his son, Enoch. |
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יזוַיֵּ֤דַע קַ֨יִן֙ ×ֶת־×ִשְ×תּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד ×Ö¶×ªÖ¾×—Ö²× Ö‘×•Ö¹×šÖ° וַֽיְהִי֙ ×‘Ö¹Ö¼Ö£× Ö¶×” עִ֔יר וַיִּקְרָ×Ö™ שֵ×Ö£× ×”Ö¸×¢Ö´Ö”×™×¨ כְּשֵ×Ö–× ×‘Ö°Ö¼× Ö¥×•Ö¹ ×—Ö²× Ö½×•Ö¹×šÖ°: |
and he was: [i.e.,] Cain built a city, and he named the city in memory of his son Enoch. |
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ויהי: קין ×‘×•× ×” עיר ×•×™×§×¨× ×©× ×”×¢×™×¨ לזכר ×‘× ×• ×—× ×•×š: |
18And Irad was born to Enoch, and Irad begot Mehujael, and Mehijael begot Methushael, and Methushael begot Lemech. |
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יחוַיִּוָּלֵ֤ד ×œÖ·Ö½×—Ö²× ×•Ö¹×šÖ°Ö™ ×ֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד ×ֶת־מְחֽוּיָ×ֵ֑ל וּמְחִיָּי×ֵ֗ל יָלַד֙ ×ֶת־מְת֣וּשָ××ֵ֔ל וּמְתֽוּשָ××ֵ֖ל יָלַ֥ד ×ֶת־לָֽמֶךְ: |
and Irad begot: Heb. יָלַד In some places, it says regarding the male הוֹלִיד, and in some places it says יָלַד, because the verb ילד can be used to express two meanings: the giving birth by the woman, nestre in Old French (naître in modern French), and the man’s begetting, anjandrer in Old French (engendrer in modern French). When it says הוֹלִיד in the הִפְעִיל conjugation (causative), it speaks of the woman’s giving birth, i.e., so-and-so caused his wife to bear a son or a daughter. When it says יָלַד, it speaks of the man’s begetting, and that is anjandrer in Old French. |
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ועירד ילד: יש ×ž×§×•× ×©×”×•× ×ומר בזכר הוליד ויש ×ž×§×•× ×©×”×•× ×ומר ילד, שהלידה משמשת שתי ×œ×©×•× ×•×ª, לידת ×”×שה × ×™×™×©×˜×¨"× ×‘×œ×¢"×– [ללדת], וזריעת תולדות ×”×יש ××™× ×™×™× ×“×¨×™"ר בלע"×– [להוליד] ×›×©×”×•× ×ומר הוליד בלשון הפעיל מדבר בלידת ×”×שה, ×¤×œ×•× ×™ הוליד ×ת ×שתו בן ×ו בת, ×•×›×©×”×•× ×ומר ילד מדבר בזריעת ×”×יש, ×•×”×•× ×‘×œ×¢"×– ××™× ×™×™× ×“×¨×™"ר: |
19And Lemech took himself two wives; one was named Adah, and the other was named Zillah. |
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יטוַיִּקַּח־ל֥וֹ לֶ֖מֶךְ שְ×תֵּ֣י × Ö¸×©Ö´×Ö‘×™× ×©Öµ×Ö¤× ×”Ö¸Ö½×ַחַת֙ עָדָ֔ה וְשֵ×Ö¥× ×”Ö·×©ÖµÖ¼×× Ö´Ö–×™×ª צִלָּֽה: |
And Lemech took himself two wives: It was not necessary to elaborate on all this, but it did so to teach us from the end of the section that the Holy One, blessed be He, kept His promise when He said, “vengeance will be wrought upon Cain sevenfold,” and Lemech arose after he had begotten sons and raised the seventh generation, and he slew Cain. This is what is meant by [Lemech’s statement] “for have I slain a man by my wounding, etc.” - [from sources quoted on verse 23] |
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ויקח לו למך: ×œ× ×”×™×” לו לפרש כל ×–×”, ××œ× ×œ×œ×ž×“× ×• מסוף ×”×¢× ×™×Ÿ ×©×§×™×™× ×”×§×‘"×” הבטחתו ש×מר ×©×‘×¢×ª×™× ×™×•×§× ×§×™×Ÿ, עמד למך ל×חר שהוליד ×‘× ×™× ×•×¢×©×” דור שביעי והרג ×ת קין, זהו ש×מר (פסוק ×›×’) ×›×™ ×יש הרגתי לפצעי וגו': |
two wives: So was the custom of the generation of the Flood, one [wife] for propagation and one for marital relations. The one who was for marital relations would be given a potion of roots to drink, so that she should become sterile (in some editions, the following does not appear), and he would adorn her like a bride and feed her delicacies, but her companion was neglected and was mourning like a widow. This is what Job explained (24:21): “He feeds the barren woman who will not bear, but he does not adorn the widow.” [This is] as explained in the Aggadah of Chelek (Sanh. ch. 10) (not found in our edition, but in Gen. Rabbah 23:2). |
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שתי × ×©×™×: כך ×”×™×” דרכן של דור המבול, ×חת לפריה ורביה ו×חת לתשמיש, זו ×©×”×™× ×œ×ª×©×ž×™×© משקה כוס של עקרין כדי שתעקר ומקושטת ככלה ומ×כילה ×ž×¢×“× ×™×, וחברתה × ×–×•×¤×” ו×בלה ×›××œ×ž× ×”, וזהו שפירש ×יוב (×יוב כד ×›×) רועה עקרה ×œ× ×ª×œ×“ ו××œ×ž× ×” ×œ× ×™×™×˜×™×‘, כמו שמפורש ב×גדת חלק: |
Adah: She was the one for propagation, called so because she was despicable to him and removed from him. עָדָה is the Aramaic translation of סוּרָה, turn away. |
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עדה: ×”×™× ×©×œ פריה ורביה, ועל ×©× ×©×ž×’×•× ×” עליו ומוסרת מ×צלו. עדה ×ª×¨×’×•× ×©×œ סורה: |
Zillah: She was the one for marital relations.[so named]because she would always sit in his shadow (בְּצִלּוֹ). These are the words of Aggadah in Genesis Rabbah . |
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צלה: ×”×™× ×©×œ תשמיש על ×©× ×©×™×•×©×‘×ª תמיד בצלו, דברי ×גדה ×”× ×‘×‘×¨×שית רבה (×›×’ ב): |
20Now Adah bore Jabal; he was the father of those who dwell in tents and have cattle. |
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כוַתֵּ֥לֶד עָדָ֖ה ×ֶת־יָבָ֑ל ×”Ö£×•Ö¼× ×”Ö¸×™Ö¸Ö”×” ×ֲבִ֕י ישֵ×֥ב ×ֹ֖הֶל ×•Ö¼×žÖ´×§Ö°× Ö¶Ö½×”: |
the father of those who dwell in tents and have cattle: He was the first to pasture animals in uncultivated places and dwell in tents, one month here and one month here for the sake of his flocks. When the pasture in this place was depleted, he went and pitched his tent elsewhere (Targumim). According to the Midrash Aggadah (Gen. Rabbah 23:3), he would build houses for idol worship, as it is said (Ezek. 8:3), "The image of jealousy that provokes (God to) jealousy (×”Ö·×§Ö´Ö¼× Ö°×ָה ×”Ö·×žÖ·Ö¼×§Ö°× Ö¶×”). And so did his brother grasp the lyre and the flute to sing to pagan deities. (Bereishith Rabbathi, p. 49) |
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×בי יושב ×הל ×•×ž×§× ×”: ×”×•× ×”×™×” הר×שון לרועי בהמות במדברות, ויושב ××”×œ×™× ×—×“×© ×›×ן וחדש ×›×ן בשביל מרעה צ×× ×•, וכשכלה המרעה ×‘×ž×§×•× ×”×–×” הולך ותוקע ×הלו ×‘×ž×§×•× ×חר. ומדרש ×גדה ×‘×•× ×” ×‘×ª×™× ×œ×¢×‘×•×“×” זרה, כמה ד×ת ×מר (יחזק×ל ×— ×’) סמל ×”×§× ××” ×”×ž×§× ×”, וכן (פסוק ×›×) ×חיו תופש ×›× ×•×¨ ועוגב לזמר לעבודה זרה: |
21And his brother's name was Jubal; he was the father of all who grasp a lyre and a flute. |
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×›×וְשֵ×Ö¥× ×ָחִ֖יו יוּבָ֑ל ×”Ö£×•Ö¼× ×”Ö¸×™Ö¸Ö”×” ×ֲבִ֕י כָּל־תֹּפֵ֥שׂ ×›Ö´Ö¼× Ö¼Ö–×•Ö¹×¨ וְעוּגָֽב: |
22And Zillah she too bore Tubal-cain, who sharpened all tools that cut copper and iron, and Tubal-cain's sister was Na'amah. |
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כבוְצִלָּ֣ה ×’Ö·×Ö¾×”Ö´Ö—×•× ×™Ö¸Ö½×œÖ°×“Ö¸×”Ö™ ×ֶת־תּ֣וּבַל קַ֔יִן ×œÖ¹×˜ÖµÖ•×©× ×›Ö¸Ö¼×œÖ¾×—Ö¹×¨ÖµÖ¥×©× × Ö°×—Ö–×©Ö¶×ת וּבַרְזֶ֑ל וַֽ×ֲח֥וֹת תּֽוּבַל־קַ֖יִן × Ö·Ö½×¢Ö²×žÖ¸Ö½×”: |
Tubal-cain: He refined the craft of Cain. Tubal is related to the word תַּבְלִין (spices). He “spiced” and “refined” Cain’s craft to make weapons for murderers- [from Gen. Rabbah 23:3]. |
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תובל קין: תובל ××•×ž× ×ª×• של קין. תובל לשון תבלין, תיבל והתקין ××•×ž× ×ª×• של קין לעשות כלי זיין לרוצחי×: |
who sharpened all tools that cut copper and iron: Heb. לֹטֵש×. He sharpened the tools [for working with] copper and iron, like (Job 16:9): “sharpens (יִלְטוֹש×) his eyes upon me.” ×—Ö¹×¨Öµ×©× is not an expression of פּוֹעֶל (a noun) but an expression of פּוֹעֵל (a verb), because it is vowelized with a small “kamatz” (i.e., a tzeireh) and the final syllable is accented, i.e., he sharpens and burnishes all implements of the craft of copper and iron. |
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לוטש כל חרש × ×—×©×ª וברזל: מחדד ××•×ž× ×•×ª × ×—×©×ª וברזל, כמו (×יוב טז ט) ילטוש ×¢×™× ×™×• לי. חורש ××™× ×• לשון פועל ××œ× ×œ×©×•×Ÿ פועל שהרי × ×§×•×“ קמץ קטן. וטעמו למטה, כלומר מחדד ומצחצח כל כלי ××•×ž× ×•×ª × ×—×©×ª וברזל: |
Na’amah: She was Noah’s wife. (Genesis Rabbah 23:3) |
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× ×¢×ž×”: ×”×™× ×שתו של × ×—: |
23Now Lemech said to his wives, "Adah and Zillah, hearken to my voice; wives of Lemech, incline your ears to my words, for I have slain a man by wounding (him) and a child by bruising (him). |
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כגוַיֹּ֨×מֶר לֶ֜מֶךְ ×œÖ°× Ö¸×©Ö¸×֗יו עָדָ֤ה וְצִלָּה֙ שְ×מַ֣עַן קוֹלִ֔י × Ö°×©Öµ×Ö£×™ לֶ֔מֶךְ ×”Ö·Ö½×Ö²×–ÖµÖ–× Ö¸Ö¼×” ×ִמְרָתִ֑י ×›Ö´Ö¼Ö£×™ ×Ö´Ö¤×™×©× ×”Ö¸×¨Ö·Ö¨×’Ö°×ªÖ´Ö¼×™Ö™ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּֽרָתִֽי: |
hearken to my voice: For his wives separated from being intimate with him because he had slain Cain and Tubal-cain, his (Lemech’s) son. [The story was] that Lemech was blind, and Tubal-cain was leading him. He spotted Cain, who appeared to him as an animal, and he told his father to draw the bow, and he killed him. As soon as he learned that it was his grandfather Cain, he clapped his hands together [in anguish] and clapped his son between them and killed him. So his wives separated from him, and he attempted to appease them. |
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שמען קולי: שהיו פורשות ×ž×ž× ×• מתשמיש לפי שהרג ×ת קין ו×ת תובל קין ×‘× ×•, שהיה למך ×¡×•×ž× ×•×ª×•×‘×œ קין מושכו, ור××” ×ת קין ×•× ×“×ž×” לו ×›×—×™×” ו×מר ל×ביו למשוך בקשת, והרגו. וכיון שידע ×©×”×•× ×§×™×Ÿ ×–×§× ×•, ×”×›×” ×›×£ ×ל ×›×£ וספק ×ת ×‘× ×• ×‘×™× ×™×”× ×•×”×¨×’×•, והיו × ×©×™×• פורשות ×ž×ž× ×• ×•×”×•× ×ž×¤×™×™×¡×Ÿ: |
hearken to my voice: to hearken to me to agree to live with me, for was the man I killed, killed because of my wounding? Did I wound him intentionally, that the wound should be attributed to my name? And the child I killed, was he killed by my bruising, i.e., on account of my [intentional] bruising? This is a question. Did I not do it inadvertently and not intentionally? This is not my wound, and this is not my bruise. פֶּצַע is a wound inflicted by a sword or an arrow, machadure in Old French. |
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שמען קולי: להשמע לי (לתשמיש), וכי ×יש ×שר הרגתיו לפצעי ×”×•× × ×”×¨×’, וכי ×× ×™ פצעתיו מזיד ×©×™×”× ×”×¤×¦×¢ קרוי על שמי, וילד ×שר הרגתי לחבורתי × ×”×¨×’, כלומר על ידי חבורתי, בתמיה, ×•×”×œ× ×©×•×’×’ ×× ×™ ×•×œ× ×ž×–×™×“, ×œ× ×–×”×• פצעי ×•×œ× ×–×”×• חבורתי. פצע, מכת חרב ×ו ×—×¥ × ×‘×¨×™×“×•×¨"× ×‘×œ×¢"×– [פצע]: |
24If Cain shall be avenged sevenfold, then for Lemech it shall be seventy seven fold." |
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כדכִּ֥י שִ××‘Ö°×¢Ö¸×ªÖ·Ö–×™Ö´× ×™Ö»×§Ö·Ö¼×־קָ֑יִן וְלֶ֖מֶךְ שִ××‘Ö°×¢Ö´Ö¥×™× ×•Ö°×©Ö´×בְעָֽה: |
If Cain be avenged sevenfold: Cain, who killed intentionally, was given an extension until seven generations. How much more should I, who have killed unintentionally, be given many times seven. |
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×›×™ ×©×‘×¢×ª×™× ×™×•×§× ×§×™×Ÿ: קין שהרג מזיד × ×ª×œ×” לו עד שבעה דורות, ×× ×™ שהרגתי שוגג ×œ× ×›×œ שכן שיתלה לי שביעיות הרבה: |
seventy-seven fold: Heb. שִ××‘Ö°×¢Ö´×™× ×•Ö°×©Ö´×בְעָה An expression meaning many sevens is used here. So did Rabbi Tanchuma explain it. [This does not appear in extant editions of Tanchuma, but in Yalkut Shim’oni it is quoted from Tanchuma]. In Midrash Genesis Rabbah (23:4): Lemech did not kill anyone, but his wives separated from him after they had fulfilled [the commandment of] propagation, because a decree had been issued to destroy Cain’s seed after seven generations. They said, “Why should we give birth in vain? Tomorrow, the Flood will come and inundate everything!” He answered them, “Have I slain a man for whom I should be wounded? Did I slay Abel, who was a man in stature and a child in years, that my seed should be annihilated for that iniquity? If Cain, who killed, was given an extension of seven generations, I, who did not slay- how much more so should I be given an extension of many sevens!” Now this is an absurd deduction from a minor to a major case, [because] if so, the Holy One, blessed be He, could not exact His debt nor fulfill His word. |
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×©×‘×¢×™× ×•×©×‘×¢×”: לשון רבוי שביעיות ××—×– לו. כך דרש רבי ×ª× ×—×•×ž× (×ות ×™×). ומדרש בר×שית רבה (×›×’ ד) ×œ× ×”×¨×’ למך ×›×œ×•× ×•× ×©×™×• פורשות ×ž×ž× ×• משקיימו פריה ורביה, לפי ×©× ×’×–×¨×” גזרה לכלות זרעו של קין ל×חר שבעה דורות, ×מרו מה ×× ×• יולדות לבהלה, למחר המבול ×‘× ×•×©×•×˜×£ ×ת הכל. ×•×”×•× ×ומר להן וכי ×יש הרגתי לפצעי, וכי ×× ×™ הרגתי ×ת הבל שהיה ×יש בקומה וילד ×‘×©× ×™×, ×©×™×”× ×–×¨×¢×™ כלה ב×ותו עון, ומה קין שהרג × ×ª×œ×” לו שבעה דורות, ×× ×™ ×©×œ× ×”×¨×’×ª×™ ×œ× ×›×œ שכן שיתלו לי שביעיות הרבה. וזהו קל וחומר של שטות, ×× ×›×Ÿ ×ין הקב"×” גובה ×ת חובו ×•×ž×§×™×™× ×ת דברו: |
25And Adam knew his wife again, and she bore a son, and she named him Seth, for God has given me other seed, instead of Abel, for Cain slew him. |
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כהוַיֵּ֨דַע ×Ö¸×“Ö¸Ö¥× ×¢×•Ö¹×“Ö™ ×ֶת־×ִשְ×תּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן ×•Ö·×ªÖ´Ö¼×§Ö°×¨Ö¸Ö¥× ×ֶת־שְ×מ֖וֹ שֵ×֑ת ×›Ö´Ö¼Ö£×™ שָ×ת־לִ֤י ×ֱלֹהִי×Ö™ זֶ֣רַע ×ַחֵ֔ר תַּ֣חַת הֶ֔בֶל ×›Ö´Ö¼Ö¥×™ הֲרָג֖וֹ קָֽיִן: |
And Adam knew, etc.: Lemech came to the first man (Adam) and complained about his wives. He (Adam) said to them, “Is it for you to be so strict concerning the decree of the Omnipresent? You perform your commandments, and He will do His.” They [the wives] said to him, “Correct yourself first. Haven’t you separated from your wife already 130 years since death was decreed because of you?” Immediately,“And Adam knew, etc.” What is the meaning of עוֹד [again]? This is to say that his desire [for Eve] was increased above his previous desire [Genesis Rabbah 23:4: 5]. See also Eruvin 18b. |
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וידע ××“× ×•×’×•': ×‘× ×œ×• למך ×צל ××“× ×”×¨×שון וקבל על × ×©×™×•, ×מר להן וכי ×¢×œ×™×›× ×œ×“×§×“×§ על גזירתו של מקו×, ××ª× ×¢×©×• ×ž×¦×•×ª×›× ×•×”×•× ×™×¢×©×” ×ת שלו. ×מרו לו קשוט עצמך תחלה, ×•×”×œ× ×¤×¨×©×ª מ×שתך ×–×” מ××” ×•×©×œ×©×™× ×©× ×” ×ž×©× ×§× ×¡×” מיתה על ידך, מיד וידע ××“× ×¢×•×“ וגו'. מהו עוד, ללמדך ×©× ×ª×•×¡×¤×” לו ת×וה על ת×ותו: |
26And to Seth also to him a son was born, and he named him Enosh; then it became common to call by the name of the Lord. |
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כווּלְשֵ×֤ת ×’Ö·Ö¼×־הוּ×Ö™ יֻלַּד־בֵּ֔ן ×•Ö·×™Ö´Ö¼×§Ö°×¨Ö¸Ö¥× ×ֶת־שְ×מ֖וֹ ×Ö±× Ö‘×•Ö¹×©× ×Ö¸Ö£×– הוּחַ֔ל ×œÖ´×§Ö°×¨Ö¹Ö–× ×‘Ö°Ö¼×©Öµ×Ö¥× ×™Ö°×”Ö¹×•Ö¸Ö½×”: |
then it became common: Heb. הוּחַל, is an expression of חוּלִין profaneness: to name people and idols with the name of the Holy One, blessed be He, to make them idols and to call them deities. — [from Gen. Rabbah 23:7; Baraitha of 49 Methods, quoted in Yalkut Shimoni] |
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××– הוחל: (לשון חולין) ×œ×§×¨× ×ת שמות ×”××“× ×•×ת שמות ×”×¢×¦×‘×™× ×‘×©×ž×• של הקב"×” לעשותן עבודה זרה ולקרותן ×להות |