Bereshit Rabbah Reader

“Man became a living [ḥaya] soul” – Rabbi Yehuda said: This teaches that He made him a tail like a beast [ḥaya], but then removed it from him for the sake of his dignity. Rav Huna said: He made him like an indentured servant to himself, so that if he does not toil he does not eat.37In that sense he is like a domesticated animal [ḥaya]. This is the like opinion of Rabbi Ḥanina, who said: “The Lord delivered me into the hands [biydei] of one against whom I cannot stand (Lamentations 1:14) – one toils at night and during the day,38For his livelihood. but never attains [enough].39The word biydei is read beyadi, into my own hands.

I am a slave to my own needs. Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama nefesh,40“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7). and elsewhere it calls neshama ruaḥ.41“Everyone in whose nostrils was the breath [nishmat] of the spirit [ruaḥ] of life (Genesis 7:22). From where is it derived that we should apply what is stated here there, and what is stated there here?42That is, all of these terms are referring to a single soul, and man does not have multiple souls. The verse states: Ḥayim ḥayim43The word ḥayim appears in both verses. as a verbal analogy.

“The Lord God planted a garden in Eden, to the east; He placed there the man whom He had formed” (Genesis 2:8). “The Lord God planted a garden in Eden, to the east” – the school of Rabbi Yanai says: Why does it mention a full name1The Lord God, as opposed to within the creation narrative, which mentions only the name Elohim (God). regarding the planting of the garden? It is because from the beginning of its planting it requires forethought.2The full name of God indicates that He put in a great deal of planning, as it were, when planting the garden.

From the start, [even] before it emerges from its mother’s womb,3This is a metaphor, referring to the emergence of a stalk from its seed. a person must plan out which direction is appropriate for it.4Some trees fare better in a northern location, others in a southern; some require one type of soil, others a different type. Planning the location where a sapling will be placed is necessary even before the sapling is uprooted from its original place, as soon as the stalk begins to sprout.

That is what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted” (Psalms 104:16).5This verse is seen as a reference to the Garden of Eden. Rabbi Ḥanina said: They [the initial saplings] were as [tiny as] the antennae of grasshoppers when the Holy One blessed be He uprooted them and planted them in the Garden of Eden. “The trees of the Lord are sated…” – Rabbi Ḥanina said: They are sated with the lives that they live,6They live a long time. they are sated with the water that they need, they are sated in their planting.7Even cuttings that are taken from them and replanted elsewhere thrive and prosper.

Rabbi Yoḥanan said: The world was not worthy of using cedars [for secular buildings], as they were created solely for the purpose of the Temple. That is what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted.” And “Lebanon” is nothing other than the Temple, as it says: “That goodly mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: There are twenty-four species of cedar, but only seven are the highest quality of them all.

That is what is written: “I will put cedar [erez], shita,8The seven tree names in this verse cannot be identified with certainty, but the Midrash considers them all to be of the cedar family. [hadas and etz shemen in the wilderness; I will place in the desert berosh, tidhar and te’ashur together]” (Isaiah 41:19). Berosh – berata, tidhar – adera, te’ashur – paksinon.9These are their Aramaic translations.

Why is it called te’ashur? It is because it is the most praiseworthy [me’ushar] of them all. They [subsequently] added three more to the list: Alonim, armonim, and almugim, Alonim – balutin, armonim – dalbon, almugim – alvam.10These, too, are Aramaic translations of the Hebrew tree names.

“A garden in Eden” – Rabbi Yehuda and Rabbi Yosei, Rabbi Yehuda says: The garden is larger than Eden, as it is stated: “All the trees of Eden that were in God’s garden envied it” (Ezekiel 31:9), [and it is stated: “You were in Eden, of God’s garden” (Ezekiel 28:13)].11The implication in both verses is that the place called Eden is located within the Garden. Rabbi Yosei says: Eden is larger than the garden, as it is stated: “The Lord God planted a garden in Eden.”12Indicating that the garden is located within Eden.

It is written: “A river emerges from Eden to water the garden” (Genesis 2:10). According to the opinion of Rabbi Yosei, [this means that] from the runoff of a beit kor, a tarkav could be watered.13Tarkav and beit kor are units of area, tarkav being one-sixtieth of a beit kor. The verse is saying that the smaller garden was watered by the runoff from the much larger Eden. According to the opinion of Rabbi Yehuda, it is like a spring that is situated in [the middle of] the garden and waters the entire garden.

But Rabbi Yehuda adduces two verses, whereas Rabbi Yosei adduces only one verse. Rabbi Ḥanin of Tzippori said: The Holy One blessed be He illuminated the eyes of Rabbi Yosei and he found another verse that was decisive in addition to the first. Which is that? “He will render its wilderness like Eden and its desert like the garden of the Lord” (Isaiah 51:3).14It likens Eden to the wilderness of the Land of Israel, which is larger than its desert to which Eden is likened.

“To the east [mikedem]” – Rabbi Shmuel bar Naḥman said: You may think that it means before the creation of the world, but in fact it means only before the creation of man.15The midrash here interprets mikedem to mean “beforehand” rather than “east.” Man was created on the sixth day, the Garden of Eden on the third day. That is what is written: “For God is my King from times of old [mikedem], working salvation in the midst of the land” (Psalms 74:12) – look at His benevolent works, as the Holy One blessed be He prepared my reward even before I [mankind] began to do anything.

“He placed there [vayasem sham] [the man]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He elevated him, just as it says: “You shall set [som tasim] a king over you” (Deuteronomy 17:15). Rabbi Neḥemya said: He enticed him.16With all the comforts available in the Garden. This is analogous to a king who prepared a feast and invited a guest. So, too, the Holy One blessed be He invited Adam,17To the “feast” that had been prepared for him in the Garden. due to the merit of Abraham.18See Bereshit Rabba 14:6 That is what is written: “You know my sitting and my rising; You understand my thoughts from afar” (Psalms 139:2)19The midrash applies the verse to Adam. – “my sitting” in the Garden of Eden,” “my rising” – my expulsion from it.

“You understand my thoughts from afar” – by what merit did You come to the decision to create me? It is by the merit of the one who came from afar, as it is written: “I summon a bird of prey from the east, the man of My counsel from a distant land” (Isaiah 46:11).20This is a reference to Abraham, whom God summoned from the east.

“He placed there [the man whom He had formed]” – just as it says: “And it is there to this day” (II Chronicles 5:9).21Referring to the Ark in the Temple. The word “there,” appearing in both verses, is used as a verbal analogy to teach that Adam’s placement in the Garden of Eden was intended to be permanent. Rabbi Levi said: Provided that he remain in his present form.22Provided that he remains “the man whom He had formed,” i.e. without sin.

Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens [when they were created]” (Genesis 2:4) – their Creator praises them, who can disparage them? Their Creator lauds them, who can find fault with them? Rather, they are beautiful and praiseworthy,23As long as they are as they were created, they will remain that way. [as it is written:] “These are the outgrowths of the heavens.”24This is another interpretation of “the man whom He had formed” – God was speaking the praises of His creation.

“The Lord God grew from the ground every tree that is pleasant to the sight and good for food, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil” (Genesis 2:9). “The Lord God grew from the ground […and the tree of life]” – it is taught: [The tree of life is] a tree that spreads out over all the living.25The life force of all people emanates from it. Rabbi Yehuda bar Ilai said: [The extent of] the tree of life is a walking distance of five hundred years26That is, its influence extends over the entire world. and all the waters of creation branch out from beneath it.

Rabbi Yudan in the name of Rabbi Yehuda bar Ilai: It is not merely that [the extent of] its branches are a walking distance of five hundred years, but even [the extent of] its trunk is a walking distance of five hundred years.

What was that tree [of knowledge] from which Adam and Eve ate? Rabbi Meir said: It was wheat. When a person does not have knowledge, people say: That person has never eaten wheat bread in all his days.27This shows that wheat is a food that stimulates knowledge and intelligence. Rabbi Shmuel bar Yitzḥak asked before Rabbi Ze’eira, saying to him: ‘Is it possible that it was wheat?’

He said to him: ‘Yes.’ He said to him: ‘But is it not written that it was a “tree”?’ He said to him: ‘It [the wheat in Eden] rose to a great height, like the cedars of Lebanon.’28And therefore could rightly be described as a “tree.” Rabbi Yaakov bar Aḥa said: There is a dispute between Rabbi Neḥemya and the Rabbis.29They were discussing the blessing over bread, which praises God for “bringing forth bread” from the earth.

The difficulty is that bread does not, of course, grow from the ground. Rabbi Neḥemya said: [“Blessed be God…] who brings forth [hamotzi] bread from the earth, [meaning] that He brought forth bread from the earth in the past.30Hamotzi (“who brings forth”) can also connote an event in the past (see Numbers 23:22). When Adam was created and placed in the Garden, finished bread grew from the ground. This was discontinued when he sinned.

The Rabbis say: [Blessed be God …] who brings forth [motzi] bread from the earth, [meaning] that He will bring forth bread from the earth in the future,31Motzi (“who brings forth”) can also connote an event in the future (see Exodus 6:7). In the Messianic future finished bread will grow from the ground. as it is stated: “There will be bread [pisat] from grain upon the earth” (Psalms 72:16). Lefet32Lefet means turnip.

In some dialects, the word pisat (translated in the Psalms verse under discussion as bread) also means turnip. The midrash explains the connection. – there is a dispute between two Amora’im, Rabbi Ḥanina bar Yitzḥak and Rabbi Shmuel bar Ami. One said: Lefet – was it not [once] bread [lo pat]?33In Adam’s day one did not need to eat turnips, because there was bread growing from the ground. And the other said: Lefet – is it going to be bread [lo pat] in the future?34In the Messianic future, instead of turnips there will be bread growing from the ground.

Rabbi Yirmeya recited the blessing before Rabbi Zeira: Who brings forth [hamotzi] bread from the earth, and he praised him. [Did he act] in accordance with the opinion of Rabbi Neḥemya? This is bewildering.35In a dispute between an individual rabbi and the Rabbis as a group, it is the view of the majority that should be followed. In this case, Rabbi Neḥemya was arguing with the Rabbis. [No,] it was, rather, so as not to slur the [adjacent identical] letters.36The word before “hamotzi” is haolam, which ends with a mem.

Were one to recite the word as motzi, the first letter of motzi would be slurred with the final letter of haolam. Using the word hamotzi solves that problem. Rabbi Yehuda bar Ilai said: They [the forbidden fruits that Adam ate] were grapes, as it is stated: “Their grapes are grapes of poison, clusters of bitterness for them” (Deuteronomy 32:32) – those clusters brought bitterness to the world. Rabbi Abba of Akko said it was a citron.

That is what is written: “The woman saw that the tree was good for eating…” (Genesis 3:6).37Implying that the tree itself had a good taste. Go out and see which is the tree whose wood has a taste like its fruit, and you will find only the citron. Rabbi Yosei says: They were figs. It is a matter that is derived from its context.38After the sin, Adam and Eve used fig leaves to hide their nakedness (Genesis 3:7).

This is analogous to the a prince’s son who sinned with one of the maidservants. When the prince heard, he expelled him and had him removed outside the palace. He circulated among the houses of all the maidservants, but none would receive him. But the one with whom he sinned opened her door and received him.

So, too, when Adam the first man ate from that tree, the Holy One blessed be He expelled him and had him removed outside the Garden of Eden. He circulated among all the trees but none would receive him.39They would not allow him to use their leaves to clothe himself. What did they say to him? Rabbi Berekhya said: ‘Here is the thief who deceived his Creator.’

That is what is written: “Let no arrogant foot come to me” (Psalms 36:12) – the foot of one who was arrogant towards his Creator. “Let the hand of the wicked not move me” (Psalms 36:12) – you may not take a leaf from me. But the fig tree, whose fruit he had eaten, opened its door and received him. That is what is written: “They sewed fig leaves” (Genesis 3:7).

What [type of] fig was it? Rabbi Avin said: It was the berat sheva species, as it brought seven [sheva] days of mourning to the world.40As a result of the sin, death, and the ensuing seven-day period of mourning, was introduced into the world. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Elazar: It was the berat elita species, as it brought weeping [elita] to the world. Rabbi Azarya and Rabbi Yehuda bar Simon said in the name of Rabbi Yehoshua ben Levi: Far be it that God should have revealed [the identity of] that tree to any man, nor will He reveal it in the future.

See what is written: “A woman who will approach any animal [to copulate with her, you shall kill the woman and the animal]” (Leviticus 20:16) – though the person sinned, what sin did the animal commit? [The animal did not sin,] but it is [killed] so that the animal should not pass through the marketplace, where people would say: This is the animal on whose account so-and-so was stoned.41And the memory of that woman would be sullied.

If He is concerned about the dignity of his [Adam’s] descendants [even though they had committed a grievous sin], is it not all the more so regarding his [Adam’s] own dignity [after his sin]? That is a rhetorical question.

“A river emerged from Eden to water the garden; and from there it parted and became four headwaters” (Genesis 2:10). “A river emerged from Eden to water the garden” – Rabbi Simon began: “You grant him power [titkefehu] forever, and he went; You alter his countenance and send him away” (Job 14:20) – the power [tokef] that the Holy One blessed be He gave to Adam the first man “forever” should have been for all time.

“And he went” – because he forsook the directive of the Holy One blessed be He and went after the directive of the serpent, “You alter his countenance and send him away.” Rabbi Simon said: “Wisdom and might with Him” (Job 12:13)1Two verses later: “Behold, He halts the water and it dries; He releases it, and they overturn the earth” (Job 12:15). – when he [Adam] was still innocent vis-a-vis his Creator,2Before having sinned, when he was “with Him.” he could unleash the water of four riverheads with a single spade.3So great was his “wisdom and might.”

These are the four riverheads: “A river emerged from Eden to water the garden [and from there it parted and became four headwaters, etc.].”

“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the gold is” (Genesis 2:11). “The name of the one is Pishon” – because it causes flax [pishtan] to grow4Pishon is interpreted to be the Nile, along which flax grows. and its water flows smoothly [shofi].5Shofi contains the first three letters of Pishon, transposed. “It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist,6Ḥavila was a great-grandson of Noah (Genesis 10:7). and yet you say: “It is that which encircles [the entire land of Ḥavila]”?

This is bewildering. The explanation is that “He tells the outcome from the outset” (Isaiah 46:10).7God knows the future, so He is able to call a land by its future name. “Where the gold is” – pure gold.8This is expounded from the fact that it says “the gold,” rather than “gold.” “And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12).

“And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house;9Gold is the best way to store one’s savings, since a large value is concentrated in each coin. it is good when it accompanies him on the road.10It is convenient for the road as well, for the same reason. The Midrash is expounding the repeated use of the word “gold” in consecutive verses [hazahav, vezahav].

Rabbi Abahu said: The Holy One blessed be He afforded a great favor to His world, as a person makes change from a single gold piece and he can spend it on several expenditures. Reish Lakish said: The world should not have been worthy of using gold [for secular purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25).11This phrase refers to the Temple (see Bereshit Rabba 15:1).

“There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that this bedolaḥ is the one that spice-mixers use?12Bedolaḥ is both the name of a spice and the name of a gem. Let its counterpart tell about it: “And its appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a gem, so, too, this is a gem.

Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror,21Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22). from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]”22Rashim can also mean rulers. – these are the four kingdoms,23That would ultimately subjugate Israel (see Daniel chapters 2 and 7).

They are: Babylon, Persia-Media, Greece, and Rome-Edom. which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6).

“Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda.24All these branches of Torah wisdom are to be found in the Land of Israel.

“And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’

Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire:25Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain. In its legal system, in its script, and in its language.

Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur26See Isaiah 27:13, Zechariah 10:10. because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh27See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh. because they adorn themselves [mitnaot] through Israel.

Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim]28See Isaiah 27:13. because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera]29It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom. and distressed his [Jacob’s] descendants.

Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac].30Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39). Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3).31This passage (Isaiah 63:1–6) refers to Edom.

“The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15). “The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words32That is, words of persuasion. with you and return to the Lord…” (Hosea 14:3).

“And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He granted him rest, and protected him and indulged him33Vayaniḥehu can also mean he gave him rest, protection or comfort. with all the trees in the Garden of Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge him with all the trees in the Garden of Eden.34It was God’s intent when placing Adam in the garden to grant him all these things, but it did not actually come about due to Adam’s sin.

“Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested [vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day” (Deuteronomy 5:12).35“To cultivate it and to keep it” all refer to the precept of Shabbat – to work for six days and rest on the seventh. Alternatively, “to cultivate it and to keep it” – this refers to sacrificial offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12), and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it to Me at its appointed time” (Numbers 28:2).

“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16). “The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16).

“God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1).36One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her.

“From every tree of the garden you may eat” – He commanded him regarding theft.37God informed Adam that all the trees were permitted to him only because they were not someone else’s private property. The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’38“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice.

Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.”39Elohim can mean either “judges” or “God.” From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]”40This can be translated: “When it is food, you may eat it.” – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption?

It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal. “But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17). “You shall die [mot tamut]” – death for Adam, death for Eve;41The double expression mot tamut alludes to two deaths. death for him, death for his descendants.

“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances.1Avot 5:1. These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1);2Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6). “the wind3The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.” of God hovered [over the surface of the water]” (Genesis 1:2);4Here too, although the words “God said” are not written, it was through God’s command that the wind came about.

“God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20).

“God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind.5Rabbi Yaakov concurs with the original count of the ten utterances.

“It is not good” – Rabbi Yaakov taught: Anyone who does not have a wife is without good, without help, without joy, without blessing, without atonement. Without good – “it is not good that the man should be alone.” Without help – “I will make a helper for him alongside him.” Without joy – as it is stated: “You shall rejoice, you and your household” (Deuteronomy 14:26).

Without atonement – “he shall atone for himself and for his household” (Leviticus 16:11). Without blessing – “to lay a blessing upon your house” (Ezekiel 44:30). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: He is also without peace, as it is stated: “You shall be in peace, and your household shall be in peace” (I Samuel 25:6). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: He is also without life, as it is stated: “Appreciate life with a woman whom you love” (Ecclesiastes 9:9).

Rabbi Ḥiyya bar Gamda said: He is not even a complete man, as it is stated: “He blessed them, and He called their name Man, on the day they were created” (Genesis 5:2) – when both of them are together they are called “Man.” Some say he even diminishes the [divine] image, as it is stated: “As He made man in the image of God” (Genesis 9:6). What is written thereafter? “And you, be fruitful, and multiply” (Genesis 9:7).6A man’s being in the image of God is contingent upon marrying and producing offspring.

“I will make a helper for him alongside him [kenegdo]” – if one merits, she [his wife] is a helper, but if not, she is against him [kenegdo]. Rabbi Yehoshua bar Neḥemya said: If he merits, [his wife will be] like the wife of Rabbi Ḥanina bar Ḥakhinai, but if not, she will be like the wife of Rabbi Yosei the HaGelili. The wife of Rabbi Yosei [HaGelili] was malicious, though she was his sister’s daughter.

She would humiliate him in the presence of his students. His students said: Be rid of that malicious wife7Divorce her. who does not respect you. He said to them: Her marriage contract is too large for me, and I do not have enough [money] to be rid of her. One time he and Rabbi Elazar ben Azarya were sitting and studying.

When they finished, he [Rabbi Yosei] said to him: ‘Rabbi, accept my suggestion, and let us go up to my house [to eat].’ He said to him: ‘Yes, let us go up.’ When he went up, she looked downward and walked out. He saw a pot and said to her: ‘Is there anything in that pot?’

She said to him: ‘There is only relish.’ He went and opened it and found pieces of chicken. Rabbi Elazar ben Azarya realized what he had heard.8He realized that Rabbi Yosei and his wife had a difficult relationship. They sat and ate.

He said to him: ‘Rabbi, did she not say there was only relish? Yet we found pieces of chicken in it.’ He said to him: ‘They [came about] through a miraculous act.’ When they finished, he said to him: ‘Rabbi, be rid of that wife, because she does not act respectfully towards you.’

He said to him: ‘Her marriage contract is too large for me, and I do not have enough [money] to be rid of her.’ He said: ‘We will pay her the marriage contract, and you can be rid of her.’ They did this for him, and he was able to pay her marriage contract and be rid of her. He married a different wife, who was better than her.

The sins of that women brought about that she went and married the city watchman. Some time later, he experienced suffering9He contracted a disease. and became blind. She would hold his hand and take him around the city streets.10To beg for charity. When she reached the street of Rabbi Yosei HaGelili, she stopped and turned back.

Because that man knew well the [layout of the] city, he said to her: ‘Why did you not take me to the neighborhood of Rabbi Yosei HaGelili, of whom I heard that he gives charity?’ She said to him: ‘I am his divorcée, and I cannot bear to see his face.’ One time, they came and called11They sought charity. in Rabbi Yosei’s neighborhood. He realized what she was doing12He sensed that she was turning around. on the first day and the second day, and then he began to hit her.

Their voices were loud and audible, and they became disgraced throughout the city. Rabbi Yosei looked in the direction of their voices, and he saw them becoming disgraced in the streets. He said to him: ‘Why are you hitting her?’ He said to him: ‘Every day she causes me to lose the support [that I could take in] from this street.’

When Rabbi Yosei heard this, he took them and put them up in a house that he owned and supported them all the days of their lives, due to [the verse]: “Do not disregard your own flesh” (Isaiah 58:7).

“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24).

Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination,13He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination. as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19).

Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’

He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’

He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs.

He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future;14See Genesis 3:12. therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).

“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work.15Too much sleep is a recipe for ruin.

Hipil literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber fell upon Abram” (Genesis 15:12).

The slumber of a trance – “No one saw, and no one knew, and no one awoke, as they were all asleep, because a deep slumber from the Lord had fallen upon them” (I Samuel 26:12). The Rabbis said: There is also the slumber of foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber” (Isaiah 29:10). Rabbi Ḥanina bar Yitzḥak said: There are three microcosms; sleep is a microcosm of death; a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come.

Rabbi Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a microcosm of the supernal wisdom.

"And He took one of his ribs [tzalotav]" (Genesis 2:21) - Rabbi Shmuel bar Nahman said: from his sides [sitrohi], just as you say (Exodus 26:20): "and for the side [tzela] of the Tabernacle." And Shmuel said: one rib, from between his two ribs He took. It is not written here "in its place" [tahteha, masculine], but rather "in its place" [tahtenah, feminine]. Rabbi Hanina the son of Rabbi Idi said: From the beginning of the book until here no samekh is written; once she was created, Satan [satan] was created with her. And if a person should say to you, "It is the one that encircles" [referring to the river Pishon described with the letter samekh], say to him: Scripture is speaking there of rivers. Rabbi Hanina bar Yitzhak said: The Holy One, blessed be He, made a beautiful covering for his lower part, so that he should not be despised like an animal. Rabbi Ami and Rabbi Yannai: one said: He made for him a shoe and a cushion pressed upon it, so that he should not suffer when he sits. And the other said: He made for him pillows. Rabbi Levi and Rabbi Ami: one said: He made for him a grave. And the other said: He made for him shrouds.

“He took one of his sides [mitzalotav]”16Mitzalotav can mean either “one of his ribs” or “one of his sides.” – Rabbi Shmuel bar Naḥman said: “One of his sides” – as it says: “For the side [tzela] of the Tabernacle” (Exodus 26:20). Shmuel said: He took one rib from between two [other] ribs [tzalotav].17Mitzalotav thus means “from the midst of his ribs.” It is not written here, “in its place [taḥteha],” but rather, “in their place [taḥtena].”

Rabbi Ḥanina son of Rav Idi: From the beginning of the book until this point the letter samekh18Here it appears in the word vayisgor, “and He closed it”. is not written. [The allusion is this:] When she was created, Satan was created with her.19Satan begins with the letter sin, which is pronounced like samekh. With the creation of Eve, a course of events was set into action, culminating in Eve’s committing of the first sin, and Satan is the source of all sin.

If a person will say to you [in objection]: “It is that which encircles [hasovev]” (Genesis 2:11, 13), say to him [in response]: ‘Those verses are referring to the rivers.’20Our verse contains the first samekh in regard to the narrative of Creation; those samekhs were merely describing the locations of the rivers. Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He made an enhancement for his bottom so that he would not be disgraced like an animal.21His anus is concealed.

The Midrash interprets taḥtena as “[He closed with flesh] his bottom.” Rabbi Ami and Rabbi Yannai: one said: He made an enclosure and a seat attached to him, so that he would not be uncomfortable when he sits. The other said: He made cushions for him.22All these refer to the buttocks, which are unique to humans. Rabbi Levi and Rabbi Ami: one said: He made burial for him.23i> He understands the phrase to mean, “And He closed the flesh underneath [taḥtena],” that is, underground.

And one said: He made shrouds for him.24He understands the phrase to mean, “And He covered up the flesh underneath [taḥtena],” that is, after death man is covered with shrouds and placed underground.

A noblewoman once asked Rabbi Yosei, saying to him: ‘Why [did God create Eve as if] by theft?’25Why did He take Adam’s side or ribs away from him without first seeking his permission? He said to her: ‘The analogy is: If one deposited with you an ounce of silver in private, and you returned to him a pound of gold in public, is that theft?’26Adam received something much more valuable than what was taken from him.

She said to him: ‘Why was it done in stealth?’ He said to her: ‘At first He created her for him, but he saw that she was full of viscera and blood,27Having just been taken from his body. See Bereshit Rabba 18:4. so He took her away from him. He then fashioned her a second time.’

She said to him: ‘I will add to what you said: I was intended to marry my mother’s brother, but because I grew up with him in the same house, I was unattractive in his eyes,28Because he was familiar with how I looked as a small child. and He went and married a different woman who is less pretty than I.’ It happened once that there was a certain pious man who was married to a pious woman, and they did not produce offspring together.

They said: We are of no use to the Holy One blessed be He [if we remain childless]. They arose and divorced each other. He went and married a wicked woman, and she turned him wicked. She went and married a wicked man, and she turned him righteous. Thus, everything comes from the woman.29The spiritual tone of the family is set by the wife.

They asked Rabbi Yehoshua: ‘Why does a male emerge [from the womb] face down, while a female emerges face up?’ He said to them: ‘The male looks to the place of his creation30The earth. and the female looks to the place of her creation.’31The body. ‘Why do women have a need to perfume themselves, but men do not need to perfume themselves?’ He said to them: ‘Man was created from the ground, and the ground never becomes malodorous, while Eve was created from a bone.

The analogy is: If you leave meat for three days without salting it, it will immediately spoil.’ ‘Why does a woman have a voice that carries far away, whereas a man does not?’ He said to them: ‘If you fill a pot with meat, it does not make a loud sound [as it boils], but if you place a bone in it, immediately it will make a loud sound.’ ‘Why is a man easily persuaded, but the woman is not easily persuaded?’

He said to them: ‘Man was created from soil, and once you put a drop of water on it, it immediately becomes drenched. Eve was created from a bone, which, even if you soak it in water for several days, does not become drenched.’ ‘Why is it that the man propositions the woman but the woman does not proposition the man?’ He said to them: ‘To what is the matter analogous? To one who lost an item; he seeks his lost item, but his lost item does not seek him.’32Adam’s rib (or side) is the “lost” item that he seeks to retrieve. ‘Why is it that the man deposits seed in the woman, and the woman does not deposit seed in the man?’33And the man would be the one to gestate and bear children.

He said to them: ‘It is comparable to one who has in his possession an object he needed to deposit for safekeeping, and he seeks a reliable person with whom he can deposit it.’34The woman’s body, unlike that of the man, is shaped in a manner that makes her belly a suitable place for a fetus to grow. ‘Why do men go out [sometimes] with their heads uncovered, but a woman’s head is always covered?’ He said to them: ‘It is analogous to one who committed a transgression and is ashamed in front of people.

That is why she goes out [only] with her head covered.’35Eve was the one who sinned first by eating the forbidden fruit. ‘Why do women walk in front of the dead [in a funeral procession]?’ He said to them: ‘It is because they caused death to exist in the world; that is why they walk in front of the dead.’ That is what is written: “Following him36A dead person. are all men, [and before him, those without number]” (Job 21:33).37The men follow the bier, while the women go in front.

Women are called “those without number” because they are not counted in the Torah’s censuses. ‘Why were the laws involving menstruation given to her?’ ‘It is because she spilled the blood of Adam the first man; that is why she was given the laws involving menstruation.’ ‘Why was the mitzva of ḥalla38The separation of a portion of dough for the priest. given to her?’39See Mishna Shabbat 2:6. ‘It is because she brought ruin upon Adam the first man, who was the ḥalla at the completion of the world;40See Bereshit Rabba 14:1. that is why the mitzva of ḥalla was given to her.’ ‘Why was the mitzva of the Shabbat candle given to her?’

He said to them: ‘It is because she extinguished the [eternal] soul of Adam the first man; that is why the mitzva of the Shabbat candle was given to her.’

“The Lord God built the side that He had taken from the man into a woman, and brought her to the man” (Genesis 2:22). “The Lord God built [vayiven] the side” – Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Understanding [bina] was inserted in her, more than in man, as we learned:1Mishna Nidda 5:6. A girl who is aged eleven years and one day, her vows are examined;2She is probed to determine whether or not she fully understands the import and consequences of vows. at age twelve years and one day her vows take effect [without examination].

And she is examined during her entire twelfth year.3From her eleventh birthday to her twelfth. A boy who is aged twelve years and one day, his vows are examined; at age thirteen years and one day his vows take effect [without examination]. And he is examined during his entire thirteenth year.4This shows that girls mature earlier than boys. Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: Some reverse it;5Some hold that boys mature intellectually at twelve and girls at thirteen. the woman typically sits inside her house, while a man typically goes out to the marketplace and gains understanding from [interaction with other] people.6That is why, although girls certainly mature physically earlier than boys, it is boys who have the intellectual advantage.

According to this opinion, vayiven must be given a different interpretation. Rabbi Aivu, and some say it in the name of Rabbi Benaya, and he taught it in the name of Rabbi Shimon ben Yoḥai: He [God] adorned her [Eve] like a bride and then brought her before him [Adam]. There are places where they call braiding hair binyata.7And that is what is meant by vayiven. Rabbi Ḥama bar Ḥanina said: Do you think that He brought her to him under a carob or under a sycamore?8With no adornment.

It was only after He adorned her with twenty-four types of ornaments9See Isaiah 3:18–24. that He brought her to him. That is what is written: “You were in Eden, the garden of God; every precious stone was your canopy: Ruby, topaz…” (Ezekiel 28:13). The Rabbis and Rabbi Shimon ben Lakish, the Rabbis said: There were ten [canopies],10There are ten precious items listed in the aforementioned Ezekiel verse. and Rabbi Shimon said: Eleven. [This is because] Rabbi Ḥama bar Ḥanina and Rabbi Shimon ben Lakish, both of them say: When there is a generalization followed by details, the generalization is meant to add on something to the details, so that the word “every” is also included.11It is intended to add one more item to those listed explicitly.

“Every precious stone was your canopy” is the generalization; “Ruby, topaz and clear quartz, beryl…” are the details, and the word “every” is included: “Every precious stone was your canopy.”12This is why Rabbi Shimon said there were eleven canopies. Rabbi Levi and Rabbi Simon, one said: There were nine [canopies], and one said: Ten. The one who said ten, it is in accordance with the opinion of the Rabbis.13In the previous paragraph.

The one who says that there were nine, [this is because] the gold mentioned here14It is the final item on the list. is not one of the canopies.15Rather, it was given to Adam to put to his own use. Rabbi Ḥama bar Ḥanina said: He made the [canopy’s] walls of gold and the roofing of gems and pearls. Rabbi Elazar bar Bisena said in the name of Rabbi Aḥa: He even made hooks of gold for it.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Vayaven is written16The letters of vayiven can also be read vayaven, He acted with thought. – He contemplated [hitbonen] from where to create her. He said: I will not create her from [Adam’s] head, so she should not hold her head high [in arrogance]; nor from the eye, so she should not be too curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the heart, so she should not be envious; nor from the hand, so she should not be one who touches everything; nor from the foot, so she should not walk off.

But rather, [I will create her] from a place that is covered up in man,17The Midrash here follows the opinion found in Devarim Rabba (6:11), that Eve was created from the inside of Adam’s thigh. as even when a person stands naked, that place is covered. Regarding each and every limb that He created for her, he said to her: ‘Be a modest woman, a modest woman.’ Nevertheless, [what happened was,] “You neglected all my counsel” (Proverbs 1:25).

I did not create her from the head, yet she holds her head high, as it is stated: “They walk with outstretched necks” (Isaiah 3:16). Nor from the eye, yet she is excessively curious, as it is stated: “And they went with curious eyes” (Isaiah 3:16). Nor from the ear, yet she is an eavesdropper, as it is stated: “Sarah was listening at the entrance of the tent” (Genesis 18:10). Nor from the heart, yet she is envious, as it is stated: “Rachel was jealous of her sister” (Genesis 30:1).

Nor from the hand, yet she touches everything, as it is stated: “Rachel stole the household idols” (Genesis 31:19). Nor from the foot, yet she walks off, as it is stated: “Dina went out [to see the daughters of the land]” (Genesis 34:1).

Rav Ḥisda said: He built her to be more suitable to storage than a man, broad below and narrow above, so that she should be able to retain fetuses. “And brought her to the man” – Rabbi Avin said: How fortunate is the villager for whom the king acts as groomsman.

“The man said: This time, it is bone from my bones, and flesh from my flesh; this one shall be called Woman, because this one was taken from Man” (Genesis 2:23). “The man said: This time [hapaam]” – Rabbi Yehuda bar Rabbi said: At first He created her for him, but he saw her full of viscera and blood,18Having just been taken from his body. so He distanced her from him, and then fashioned her for him a second time. That is what is written: “This time” – this is the [same] one from that time. [Another interpretation:] This is the one who is destined to bang on me as [an anvil on] a bell.19That is, she will complain bitterly about me. See Bereshit Rabba 19:5. That is what it says: “A golden bell [paamon] and a pomegranate” (Exodus 28:34). This is the one who would excite me [mefaamtani] the entire night.20By inducing in me erotic thoughts. They asked before Rabbi Shimon ben Lakish: Why is it that all dreams do not exhaust a person, but this one21A dream involving a nocturnal emission. exhausts a person? It is because from the beginning of her [woman’s] creation it was only in a dream,22Eve was created while Adam was sleeping (Genesis 2:21). as it is stated: [“The Lord God cast a deep sleep upon the man” (Genesis 2:21).] “Bone from my bones, and flesh from my flesh” – Rabbi Tanḥuma said: If a person marries one of his relatives, in his regard it was said: “Bone from my bones.” “This one shall be called Woman [isha], because this one was taken from Man [ish]” – from here we learn that the Torah was given in the sacred tongue [Hebrew]. Rabbi Pinḥas and Rabbi Ḥilkiya say in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne,23“Woman” in Greek. gynea;24This would be the masculine form of gyne, but it is not the Greek word for “man,” which is anthropos. anthropos,25Man in Greek. anthropa;26This would be the feminine form of anthropos, but it is not the Greek word for “woman,” which is gyne. gavra,27Man in Aramaic. gavreta?28This would be the feminine form of gavra, but it is not the Aramaic word for “woman,” which is itta. There are completely different words for man and woman in Greek and Aramaic. But ish and isha – one form corresponds to the other.29Hebrew is the only language in which it makes sense to say, “This one shall be called Woman [isha], because this was taken from Man [ish],” as isha is the feminine form of ish.

“Therefore, a man shall leave his father and his mother, and he shall cleave to his wife, and they shall become one flesh” (Genesis 2:24). “Therefore, a man shall leave” – it is taught: A proselyte who converted while married to his sister, whether [the relationship is] paternal or maternal, he must divorce her; this is the statement of Rabbi Meir. The Sages say: If she is his maternal [sister] – he must divorce her, but if she is his paternal [sister], he may keep her, as there is no paternity for idolaters.30According to the Sages, the halakha does not recognize a connection between a person and his father if they are “Noahides,” that is, non-Jews.

They raised an objection to him [Rabbi Meir]: But is it not written [regarding Abraham and Sarah]: “And also, indeed, she is my sister, the daughter of my father, [but not the daughter of my mother, and she became my wife]”? (Genesis 20:12).31The implication is that it is permissible for a Noahide to marry his sister from his father’s side, but not a sister from his mother’s side, in accordance with the view of the Sages.

He said to them: He [Abraham] answered them32The Philistines, to whom he was speaking. according to their own opinion.33In Philistine culture this distinction was made, but not according to halakha. Rabbi Meir raised an objection to them: “Therefore, a man shall leave his father and his mother.”34This is understood to mean that a man may not marry his relatives, and it mentions both mother and father.

Rabbi Yoḥanan said: They explained it to him: “Therefore, a man shall leave his father and his mother” – one who is related to his father or related to his mother.35One may not marry his aunt, whether it is his father’s sister or his mother’s sister. But the definition of sister is still only a maternal sister. Rabbi Abahu raised an objection [to Rabbi Meir]: But is it not written: “Amram took Yokheved his aunt [as his wife]” (Exodus 6:20)?36Yokheved was the sister of Kehat, Amram’s father.

Yokheved and Kehat had a common father, Levi, but they may have had different mothers. Rabbi Shimon son of Rabbi Abahu said: If it is so [as Rabbi Meir says], before the giving of the Torah Israel did not observe the law even according to the standards of Noahides? This is astonishing. Rabbi Levi said: They explained it to him: “Therefore, a man shall leave [his father and his mother]…” – one who is related to his father or related to his mother.37This explanation was mentioned earlier, and is an exposition of the Sages’ view that the verse is referring to one’s aunts, but in any event only maternal sisterhood is recognized, not paternal sisterhood.

The Midrash does not answer the question posed to Rabbi Meir concerning Amram; see commentaries. Rabbi Abahu said in the name of Rabbi Yoḥanan: Noahides incur liability [for committing adultery] for [consorting with] married women but are exempt for [consorting with] betrothed women.38If a woman is betrothed to a man, and another man has relations with her, it is not considered adultery for Noahides.

Betrothal is not considered a marital relationship for Noahides. Rabbi Yona said in the name of Rabbi Shmuel: A promiscuous woman39An unmarried woman who consorts with many different men. who is standing in the marketplace, and two men had relations with her, the first man is exempt,40He did not commit adultery. and the second incurs liability, because she is now “a woman who has had relations with a man” (Genesis 20:3).41This is the literal translation of be’ulat ba’al (Genesis 20:3), which is usually rendered “a man’s wife.”

In any event, it is the definition of a woman who may not consort with another man, as that would constitute adultery. But did the first one intend to acquire her through intercourse?42How can a woman be considered married as a result of a non-committal act of intercourse? This shows that regarding Noahides, intercourse with a woman [even with no intent of marriage] effects acquisition [of her as a wife], which is not in accordance with the law [regarding Jews].43The law regarding Jews is that marriage cannot be effected without intent.

What is the law regarding divorce for them [Noahides]? Rabbi Yehuda ben Rabbi Simon and Rabbi Ḥanin said in the name of Rabbi Yoḥanan: Either they have no divorce, or each one must divorce the other.44This is derived from “He shall cleave to his wife.” Neither partner may dissolve the union unilaterally. Rabbi Yoḥanan [later] said: His wife may divorce him, and she pays him double the marriage contract.45According to all opinions, the divorce proceedings of Noahides are unlike those between Jews.

Rabbi Ḥiyya taught: An idolater who divorced his wife and she went and married another, and both of them46The first husband and the woman. went and converted to Judaism, [and the first husband wants to remarry her,] I do not apply regarding him the verse: “Her first husband, who divorced her, [may not take her again to be a wife for him]” (Deuteronomy 24:4).47The prohibition against remarrying one’s wife after she has been married to another man in between applies only when the first marriage was dissolved by a divorce recognized by halakha, but marriages among Noahides are not dissolved by a halakhic divorce procedure, as was just explained.

Rabbi Aḥa said in the name of Rabbi Ḥanina bar Pappa: In the entire book of Malachi “The Lord of hosts” is written, but here [in the following verse], “God of Israel” is written, as it is stated: “For I hate divorce, said the Lord, the God of Israel” (Malachi 2:16). It is, as it were, that He associates His name [regarding divorce] only to Israel. Rabbi Ḥagai said: When Israel returned from the [Babylonian] exile, the women’s faces had become darkened in the sun,48On the long trek to the Land of Yisrael. and they [their husbands] would abandon them and go and marry Amonite women.

They49The Israelite women. would circle the altar and weep [about this cruel treatment]. This is what Malachi says: “This is the second sin that you do” (Malachi 2:13) – the second, after Shitim.50There the Israelites sinned with the daughters of Moav (Numbers 25:1). “Covering the altar of the Lord with tears, weeping and moaning, [causing Him to no longer accept your offerings or receive them with favor from your hands … because the Lord is witness between you and the wife of your youth, whom you have betrayed]” (Malachi 2:13–14) – the Holy One blessed be He said: ‘Who could accept [offerings] from them, due to the weeping and moaning [that they caused to their wives]?

After you robbed, stole, and took her beauty from her, you send her away? That is shocking.’ From where is it derived that it is prohibited for them [Noahides] to engage in illicit sexual relations? It is as it is stated: “And he shall cleave to his wife” – but not to the wife of another, not to a male, and not to an animal.

Rabbi Shmuel, Rabbi Abahu, and Rabbi Elazar said in the name of Rabbi Ḥanina: A Noahide who has unnatural intercourse with his wife incurs liability for the death penalty. Rabbi Asi said: Any prohibition that is written regarding Noahides is neither a [mere] positive mitzva nor a [mere] negative prohibition, but one that incurs the death penalty. How does one arrive at this?51What Rabbi Shmuel et al. said.

“And he shall cleave to his wife, and they shall become one flesh” – in the place that they can produce one flesh [a child].

“They were both naked, the man and his wife, and they were not ashamed” (Genesis 2:25). “They were both naked” – Rabbi Eliezer said: There are three cases where people did not spend six hours in peace and tranquility, and they are: Adam, Israel, and Sisera. Adam, as it is stated: “and they were not ashamed [velo yitboshashu]” – not even six [shesh] hours passed with him being in peace and tranquility.52He sinned and was driven from the Garden before he had lived six hours.

Israel, as it is stated: “The people saw that Moses tarried [boshesh]” (Exodus 32:1) – six [shesh] hours had passed,53Of the fortieth day after Moses’ ascent, the day on which he had told them he would return. and Moses had not come. Sisera, as it is stated: “Why does his chariot tarry [boshesh] to arrive” (Judges 5:28) – every day he was accustomed to come home during the third hour or fourth hour [of the day], but now the sixth [shesh] hour had passed and he had not come.

That is the meaning of “velo yitboshashu.” “The serpent was more cunning than any beast of the field that the Lord God had made. He said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – the verse [after this one] should have said only: “The Lord God made for Adam and for his wife [garments]… (Genesis 3:21)”54That would seem to be what should be written after we are told that they were naked.

Rabbi Yehoshua ben Korḥa said: It is to inform you what misdeed prompted that evil one [the serpent] to assail them. It is because it saw them engaging in the way of nature55Intercourse. [in the open], and it lusted for her. Rabbi Yaakov of Kefar Ḥanin said: It was in order not to conclude the section with the passage of the serpent.56That is why the verse about God clothing Adam and Eve was placed at the end of the passage and not here.

“The serpent was more cunning than any beast of the field that the Lord God had made. It said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – it is written: “For with great wisdom is great anger, and he who increases knowledge increases pain” (Ecclesiastes 1:18). By increasing wisdom a person increases anger against himself; by increasing knowledge he brings pain upon himself.

Solomon said: Because I increased wisdom for myself I increased anger against myself, and because I increased my knowledge I brought pain upon myself.1It is because Solomon was so wise that he became overconfident and transgressed (see Bamidbar Rabba 10:4). Have you ever heard anyone say: ‘This donkey is afflicted by a cold?’ [Or:] ‘So many inflammations afflict him.’ [Of course not.] Where is suffering found?

It is among human beings.2Who have intelligence. Rav said: A Torah scholar does not require forewarning.3In order to incur liability for sinning. Most people are not punished unless they have been forewarned that they are committing a forbidden act, but the Torah scholar already knows that what he is doing is forbidden. Rabbi Yoḥanan said: It is like fine linen garments that come from Beit She’an; if they get a bit dirty they are ruined [and it is a great loss].

But the linen garments of Arbel, what is their quality, and what is their value?4Being of lower quality, they are not ruined by a little stain, and in any event even if they do get ruined, they do not cost much. Rabbi Yishmael taught: In accordance with the camel, so is its burden.5The stronger the camel, the more weight is placed on it. This is a metaphor for what was said before: The higher one’s status is, the greater one’s liability.

This is the ordinary way of the world: If two people enter a restaurant, and one says: ‘Bring me a piece of roast meat, white bread, and fine wine,’ and the other says: ‘Give me bread and beets.’ This one ]the first man] eats and suffers,6From eating too much rich food. and that one [the second man] eats and does not suffer. The food is too much for this one, but it is not too much for that one. It is taught in the name of Rabbi Meir: The downfall of the serpent was in accordance with its greatness – The more cunning, the more cursed.

Rabbi Hoshaya Rabba said: It [the serpent]7Before it was punished and reduced to its current form. stood erect like a reed, and it had legs. Rabbi Yirmeya ben Elazar said: It was a heretic.8It said blasphemous things about God (Genesis 3:4–5). Rabbi Shimon ben Elazar said: It was like a camel. The world lost a great benefit, as were it not so [that the serpent was punished], man would have been able to send merchandise with it and it would have been able to come and go [by itself].9Due to its superior intelligence.

“It said to the woman: Did [af] God actually say…” – Rabbi Ḥanina ben Sansan said: There are four people who began a statement with af and perished by [divine] wrath [af], and they are: The serpent, the baker [in prison with Joseph], the congregation of Koraḥ, and Haman. The serpent – “It said to the woman: Did [af] God actually say…” The baker – “I, too [af], in my dream…” (Genesis 40:16). The congregation of Koraḥ – “Moreover, [af] not to a land…” (Numbers 16:14). Haman – “Moreover, [af] Esther did not bring…” (Esther 5:12).

"And the woman said to the serpent" (Genesis 3:2). And where was Adam at that hour? Abba bar Koriah said: He had occupied himself with the way of the world and fallen asleep. The Rabbis said: The Holy One, blessed be He, took him and led him about through the whole world, saying to him, Here is a place fit for planting, here a place fit for sowing. This is what is written: "In a land through which no man passed, and where no man dwelt" (Jeremiah 2:6) means the first man did not dwell there. "But of the fruit of the tree which is in the midst of the garden... neither shall you touch it" (Genesis 3:3). This is what is written: "Add not to His words, lest He reprove you, and you be found a liar" (Proverbs 30:6). Rabbi Hiyya taught: One should not make the fence higher than the main thing, lest it fall and cut down the plantings. For so said the Holy One, blessed be He: "For on the day that you eat of it, you shall surely die" (Genesis 2:17). But she did not say so; rather she said: "God has said, You shall not eat of it, neither shall you touch it" (Genesis 3:3). When the serpent saw her passing before the tree, he took hold of her and pushed her against it, and said to her: See, you have not died. Just as you did not die by touching it, so you will not die by eating it; rather, "For God knows that on the day..." (Genesis 3:5).

“The woman said to the serpent: From the fruit of the trees of the garden we may eat” (Genesis 3:2). “The woman said to the serpent” – where was Adam at that time?10Why was it not speaking with Adam? Abba bar Korya said: He had engaged in the way of nature11He had had relations with Eve. and he was sleeping. The Rabbis say: The Holy One blessed be He was taking him and circulating throughout the entire world [telling him]: ‘This is a good place to plant, this is a good place to sow.’

That is what is written: “In a land that no man has ever crossed, and where no person [adam] has ever dwelled” (Jeremiah 2:6) – Adam the first man did not dwell there.12This was a land that Adam had been told was not fit for settlement. “But from the fruit of the tree that is in the midst of the garden, God said: You shall not eat of it, nor shall you touch it, lest you die” (Genesis 3:3). “But from the fruit of the tree that is in the midst of the garden…nor shall you touch it” – that is what is written: “Do not add to His words, lest He rebuke you, and you will be found to be false” (Proverbs 30:6).

Rabbi Ḥiyya taught: [This teaches] that you should not make the fence [around an orchard] taller than the main object [being protected], so it should not fall and sever the saplings.13A fence is needed, but it should not be made in a way that it might harm what it is protecting. So, the Holy One blessed be He said [merely]: “As on the day that you eat of it [you shall die]” (Genesis 2:17). But she did not say that, rather [she added on to it14Constructing a fence, as it were, to guard against the actual prohibition. and said:] “God said: You shall not eat of it, nor shall you touch it.”

When it saw her passing before the tree, it took hold of her and pushed her onto it. It said to her: ‘See, you did not die. Just as you did not die from touching it, so you will not die from eating of it. Rather [the real reason God forbade you to eat of it is:] “for God knows that on the day [you eat from it…you will be as God, knowing good from evil]”’ (Genesis 3:5).

Rabbi Tanchuma said: This question they asked me in Antioch. I said to them: "For God knows" is not written [in the plural], but rather "For God knows" [yodea, singular] "that on the day you eat" (Genesis 3:5). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: He began to speak slander against his Creator. He said: From this tree He ate and created the world, and He says to you, "Do not eat from it," so that you should not create other worlds; for every craftsman hates his fellow of the same trade. Rabbi Yehudah son of Rabbi Simon said: Everything that was created after its fellow rules over its fellow. The heavens on the first day, and the firmament on the second: does it not bear them? This is astonishing! The firmament on the second day, and the vegetation on the third: do they not supply its waters? The vegetation on the third day, and the luminaries on the fourth: do they not ripen its fruits? The luminaries on the fourth day, and the birds on the fifth. Rabbi Yehudah bar Simon said: The Ziz is a pure bird, and at the moment it flies it covers the orb of the sun. And the human being was created after everything, to rule over everything. Hurry and eat before He creates other worlds, and they rule over you. This is what is written (Genesis 3:6): "And the woman saw that it was good, etc." She saw the words of the serpent.

“For God knows that, on the day you eat from it, your eyes will be opened, and you will be as God, knowing good from evil (Genesis 3:5). Rabbi Tanḥuma said: They asked me this question15The difficulty is that the latter part of the verse could be translated, “you will be as gods, who know good from evil,” which implies that there are multiple deities. in Antioch. I said to them: “For God knows [yodim]”16Plural. is not written, but rather, “for God knows [yode’a]17Singular. that, on the day you eat from it.”18The very same verse speaks of God in the singular.

Therefore, the correct translation of the end of the verse must be: “You will be as God, [becoming people] who know good from evil.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It began to slander its Creator. It said: ‘He ate from this tree and then created the world, so He says to you: Do not eat from it so you will not create other worlds. For every person hates the craftsman that competes with him.’

Rabbi Yehuda ben Rabbi Simon said: [The serpent said:] ‘Everything that was created after its counterpart dominates that counterpart.19The creations of each day are subservient to the creations created on the following day. The heavens were created on the first day and the firmament on the second. Does it [the firmament] not hold them up? That is a rhetorical question.

The firmament was created on the second day and the vegetation on the third – does it [the firmament] not supply water for it? Vegetation was created on the third day and the luminaries on the fourth – do they [the luminaries] not cause its [the earth’s] produce to grow? The luminaries were created on the fourth day and the birds on the fifth – the ziz is a very large bird and when it flies it obscures the orb of the sun.20So there is a bird that overpowers the sun, by blocking it out.

Man was created after everything in order to dominate everything. Hurry and eat [the fruit] now, before He creates additional worlds and they will dominate you.’ That is what is written: “The woman saw that the tree was good…” (Genesis 3:6) – she saw21That is, she understood and accepted. the arguments of the serpent.

“The woman saw that the tree was good for eating, and that it was an enticement to the eyes, and that the tree was desirable as a source of wisdom; she took from its fruit and ate; she also gave to her husband with her, and he ate” (Genesis 3:6). Rabbi Yosei bar Zimra said: Three matters were stated regarding that tree: That it was good for eating, pleasing to the eye, and suited for increasing wisdom” – and the three of them were stated in one verse.

“The woman saw that…was good” – from here we learn that it was good; “and that it was an enticement to the eyes” – from here we learn that it was pleasing to the eye; “and that the tree was desirable as a source of wisdom [lehaskil]” – from here we learn that it was suitable for increasing wisdom, just as it says: “A contemplation [maskil] by Eitan the Ezrahite” (Psalms 89:1). “She took from its fruit and ate” – Rabbi Aivu said: She squeezed grapes22This is derived from the expression, “she took from its fruit,“ rather than she took its fruit. and gave it to him [Adam].

Rabbi Simlai said: She came to him persuasively. She said to him: ‘What, do you think that I will die and another Eve will be created for you? “There is nothing new under the sun” (Ecclesiastes 1:9).23So God will not create another woman for you. Or, perhaps [you think that] I will die and you will sit alone?

“He did not create it [the world] for emptiness, He formed it to be inhabited”’ (Isaiah 45:18).24So God will not leave you alone either. The only possible outcome is that He will spare both of us. The Rabbis say: She began sobbing at him plaintively with her voice. “Also [gam]” is an inclusive term; [as well as Adam,] she also fed the animals, the beasts, and the birds.

All of them heeded her [and ate of the fruit]25And that is why animals die. except for one bird that is called ḥol. That is what is written: “I will live many days, like the ḥol” (Job 29:18). The school of Rabbi Yanai says: It lives a thousand years, and at the end of a thousand years, fire emerges from its nest and burns it. An egg-bulk remains of it and it then grows limbs, and lives again.

Rabbi Yudan ben Rabbi Shimon says: It lives a thousand years, and at the end of one thousand years, its body wastes away and its wings are shed. But an egg-bulk remains of it and it then grows limbs, and lives again.

“The eyes of both of them were opened, and they knew that they were naked; they sewed fig leaves, and they made themselves loincloths” (Genesis 3:7). “The eyes of both of them were opened” – Had they been blind? Rabbi Yudan in the name of Rabbi Yoḥanan ben Zakkai and Rabbi Berekhya in the name of Rabbi Akiva said: This is analogous to a villager who was passing by a glazier’s shop which had a basket filled with goblets and cut glass in front of it, and he grabbed them with his cane and shattered them.

He [the glazier] got up and grabbed him. He said to him: ‘I know that I will not be able to get any benefit out of you,26You have no money to pay me for the damage you have done. but come with me [into my shop] and I will show you how much goodness you have destroyed.’ So, too, He showed them [Adam and Eve] how many generations they had destroyed [through their sin].27By introducing death into the world.

It is in this sense that their "eyes were opened.” “They knew that they were naked” – they had been stripped bare of even that one commandment that they had received. “They sewed fig [te’ena] leaves” – Rabbi Shimon ben Yoḥai said: It is the leaf that brought grief [to’ana] to the world. Rabbi Yitzḥak said: [God said to them, in effect:] ‘You have ruined your handiwork, take a thread and sow it up.’28This is a metaphor.

Just as when one tears clothing, one is expected to repair it, Adam and Eve were expected to find a solution for the problem they had created – the issue of their being naked. “And they made themselves loincloths [ḥagorot]” – Rabbi Abba bar Kahana said: Ḥagora [singular], is not written here, but rather ḥagorot [plural] – several straps: istikhon, galyon, sedinim.29These are names of various types of belts or girdles, worn by men. And just as they made these for the man, so, they made for the woman: tziltzelin, kolasin, sekhanin.

"And they heard the voice of the LORD God walking about in the garden toward the cool of the day" (Genesis 3:8). Rabbi Chalafon said: We have learned that there is walking for a voice, as it is said: "And they heard the voice of the LORD God walking about in the garden," and walking for fire, as it is said: "And fire ran along upon the ground" (Exodus 9:23). Rabbi Abba bar Kahana said: It is not written here "walking" but rather "walking about" -- leaping up and ascending. The essence of the Divine Presence was in the lower realms. When Adam, the first man, sinned, the Divine Presence withdrew to the first firmament. Cain sinned, and it withdrew to the second firmament. The generation of Enosh, to the third. The generation of the Flood, to the fourth. The generation of the Dispersion, to the fifth. The Sodomites, to the sixth. And the Egyptians in the days of Abraham, to the seventh. And corresponding to them seven righteous men arose, and these are they: Abraham, Isaac, and Jacob, Levi, Kehat, Amram, Moses. Abraham arose and brought it down to the sixth. Isaac arose and brought it down from the sixth to the fifth. Jacob arose and brought it down from the fifth to the fourth. Levi arose and brought it down from the fourth to the third. Kehat arose and brought it down from the third to the second. Amram arose and brought it down from the second to the first. Moses arose and brought it down from above to below. Rabbi Yitzchak said: It is written, "The righteous shall inherit the land" and so forth (Psalms 37:29). And the wicked, what shall they do -- fly about in the air? Rather, the wicked did not cause the Divine Presence to dwell on the earth.

"And they heard the voice of the LORD God walking about in the garden toward the breeze of the day" (Genesis 3:8). Rabbi Chalafon said: We have heard that there is a walking for a voice, as it is said: "And they heard the voice of the LORD God walking about in the garden," and a walking for fire, as it is said: "And fire walked along the ground" (Exodus 9:23). Rabbi Abba bar Kahana said: It is not written here "walking" but "walking about," leaping and rising. The principal dwelling of the Divine Presence was among those below. When Adam sinned, the Divine Presence withdrew to the first firmament. When Cain sinned, it withdrew to the second firmament. The generation of Enosh, to the third. The generation of the Flood, to the fourth. The generation of the Dispersion, to the fifth. The men of Sodom, to the sixth. And the Egyptians in the days of Abraham, to the seventh. And corresponding to them seven righteous men arose, and these are they: Abraham, Isaac, and Jacob, Levi, Kohath, Amram, Moses. Abraham arose and brought it down to the sixth. Isaac arose and brought it down from the sixth to the fifth. Jacob arose and brought it down from the fifth to the fourth. Levi arose and brought it down from the fourth to the third. Kohath arose and brought it down from the third to the second. Amram arose and brought it down from the second to the first. Moses arose and brought it down from above to below.

“They heard the voice of the Lord God moving about in the garden with the day breeze; the man and his wife hid from the presence of the Lord God among the trees of the garden” (Genesis 3:8). “They heard the voice of the Lord God moving about [mithalekh] in the garden with the day breeze” – Rabbi Ḥalfon said: We have heard that walking about [hilukh] is [an expression] used regarding sound,30Even though “walking about” would seem to be appropriate only for people. as it is stated: “They heard the voice of the Lord God moving about [mithalekh] in the garden,” and that walking about is used regarding fire, as it is stated: “And fire went [vatihalakh] earthward” (Exodus 9:23).

Rabbi Abba bar Kahana said: Mehalekh is not written here, but rather, mithalekh, [which connotes] leaping up and ascending. The essence of the Divine Presence had been in the lower world, but when Adam the first man sinned the Divine Presence removed itself up to the first firmament; when Cain sinned, it removed itself up to the second firmament; at the generation of Enosh, to the third; at the generation of the Flood, to the fourth; at the generation of the dispersion, to the fifth; upon [the sins of] the Sodomites, to the sixth; upon [the sins of] the Egyptians in the generation of Abraham, to the seventh.

Corresponding to them there arose seven righteous men, and these were: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses.31Each one the son of the preceding one. Abraham arose and brought it down to the sixth level; Isaac arose and brought it down from the sixth to the fifth; Jacob arose and brought it down from the fifth to the fourth; Levi arose and brought it down from the fourth to the third; Kehat arose and brought it down from the third to the second; Amram arose and brought it down from the second to the first; Moses arose and brought it down from above [in the first firmament] to down below [earth].

Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth [and dwell [veyishkenu] upon it forever…” (Psalms 37:29). And what of the wicked, will they float in the air? It means, rather, that the wicked did not allow the Divine Presence [shekhina] to rest on earth.

“They heard [vayishme’u]”32The underlying question here is: It is impossible to understand “the voice of the Lord God” literally, as this would be ascribing physicality to God. – do not read it vayishme’u, but rather, vayashmiu [they made heard] – they heard the voice of the trees saying: ‘This is the thief who deceived his Creator.’33Vayashmiu means that they [the trees] made something heard to Adam and Eve.

Another interpretation: They heard the voice of the angels saying: ‘The Lord God is going to those in the garden.’34To punish them. The beginning of the verse should thus be translated: “They heard a voice [saying:] The Lord God is going into the garden.” Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: [The angels said:] ‘Is the one in the garden to die [met]?’35Mithalekh is interpreted as two words: Is he going to die [met], that man walking [holekh] in the garden?

Rabbi Yitzḥak said: Is he to die [met], for having gone off [halakh] on his own way? That is astonishing. The Holy One blessed be He said to them: “With the day breeze [ruaḥ]” – the expansion [revaḥ] of the day. I will make this day alive for them.

This is what I said to him: ‘“As on the day that you eat of it you shall die” (Genesis 2:17), but you do not know whether I meant one of My days or one of your days. But I will grant him one of My days, which is one thousand years.’36Psalms 90:4. He lived nine hundred and thirty years,37Genesis 5:5. and left seventy years for his descendants. That is what is written: “The days of our lives in it are seventy years” (Psalms 90:10).

“With the day breeze [ruaḥ]” – He judged them by the eastern direction [ruaḥ] – by the direction that rises with the day.38The sun. Zavdi ben Levi said: He judged them by the western direction – by the direction that sets with the day. According to Rav’s opinion, [this means that] He treated him harshly, for as long as the day rises it gets hotter. According to Zavdi ben Levi, He treated him leniently, for as long as the day is setting, it gets cooler.

“The man and his wife hid” – Rav Aivu said: His [Adam’s] stature diminished and it became [a mere] one hundred cubits.39Originally he had been much taller. See Bereshit Rabba 8:1. “[The man and his wife hid …] among the trees [etz] of the garden” – this is an allusion to his descendants who would be placed in wooden [etz] caskets.40Because of his sin.