Bereshit Rabbah Reader

“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday41Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day. you were loyal to My will, but now to the will of the serpent.

Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man.42Who violated God’s command. They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’43Its spelling is identical to ayeka.

I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23).

And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha.

I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1).

And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).

“He said: Who told you that you are naked? Did you eat from the tree that I commanded you not to eat from it” (Genesis 3:11). “He said: Who told you that you are naked? Did [you eat] from the tree…?”44The underlying question is: Why did God ask Adam if he had eaten the fruit, since He obviously knew the answer. – Rabbi Levi said: This is analogous to a woman who needs to borrow vinegar, so she goes into the house of a snake charmer’s wife.

She says to her: ‘How does your husband treat you?’ She answers her: ‘He treats me with all generosity, except for this barrel that is filled with snakes and scorpions, to which he does not allow me access.’ She says to her: ‘All his gems are there, and he wants to marry another woman and give it all to her.’ What did she do?

She reached her hand into it, and they began biting her. When her husband came, he heard the sound of her screaming. He said to her: ‘Did you, perhaps, touch that barrel?’ So, the Holy One blessed be He said to Adam the first man: “Did you eat from the tree that I commanded you [not to eat from it?]”45You have no one but yourself to blame for your misery.

“The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). “The man said…” – there are four people whom the Holy One blessed be He tapped on their jug46This is an expression denoting testing someone’s character, as one would tap on a jug to see if there was anything in it. and found that they were jugs filled with urine.47Their character was found to be exceedingly poor.

They are: Adam, Cain, Bilam, and Hezekiah.48All of them were asked questions by God and answered inappropriately. Adam, as it is stated: “The man said: The woman [whom You gave to be with me, she gave me…].” Cain – “The Lord said to Cain: Where is Abel…and he said: I do not know” (Genesis 4:9). The wicked Bilam, as it is stated: “Who are these people with you… Bilam said to God…” (Numbers 22:9–10).

Hezekiah – “What did these people say to you?” (II Kings 20:14, Isaiah 39:3).49Isaiah asked this of Hezekiah, speaking in God’s name. In all these cases, the people should have realized that God’s question was actually an implied accusation, and they should have immediately admitted their guilt, rather than attempt to actually answer the question. But Ezekiel, He found him more perceptive than all of them, as it is stated: “Son of man, will these bones come to life?

And I said: Lord God, You know” (Ezekiel 37:3).50He understood that when God asks a question it is not because He needs to know the answer. Rabbi Ḥanina bar Pappa said: This is analogous to a bird held in a hunter’s hand. He encountered someone and said to him: ‘This thing in my hand, will it live or die?’ He said to him: ‘If you wish it will live, and if you wish it will die.’

So, too, [when God asked Ezekiel] “son of man, will these bones live?” [His response was:] “I said: Lord God, You know.”

“The man said: The woman whom You gave…” – that is what is written: “I would speak, and I would not fear Him; for it is not so that I am, with myself [imadi]” (Job 9:35) – I am unlike the one who said: “The woman whom You gave to me [imadi]…” He heeded his wife’s words, but I did not heed my wife’s words.51Job’s wife told him, “Blaspheme God and die” (Job 2:9). Unlike Adam, Job didn’t take his wife’s advice.

This is why Job said that he was unlike imadi, a word that alludes to Adam. Rabbi Abba bar Kahana said: Dina52Jacob’s daughter. was Job’s wife. That is why he said to her: “You are speaking as one of the disgusting women [nevalot] would speak.53Regarding Dina it is written: “As he performed a disgusting act [nevala] in Israel to lie with Jacob's daughter” (Genesis 34:7). Shall we accept the good from God, [and not accept the bad]?” (Job 2:10).

“Shall I accept,” is not written here, but rather, “shall we accept [nekabel]”54Although it was only Job who was suffering. – should we be pleased with the good but not be pleased with the bad?55Nekabel is interpreted as “pleased [na’im] about accepting [kabel].” That was a rhetorical question. “With all this, Job did not sin with his lips” (Job 2:10) – [the implication is:] with his lips he did not sin, but in his heart he did sin.

Rabbi Abba bar Kahana said: “And I ate [veakhalti]”56This is unambiguously in past tense. is not written here, but rather, “vaokhel”57This word may indicate past or future tense. – I ate and I will eat again.58He defiantly declared that he would do it again. Rabbi Shimon ben Lakish said: Adam the first man was banished only after he blasphemed and spoke sacrilegiously.59By being defiant towards God, as was just explained.

That is what is written: “He hoped to produce grapes, but it produced sour grapes” (Isaiah 5:2). “The Lord God said to the woman: What is this you have done? The woman said: The serpent enticed me, and I ate” (Genesis 3:13). “The woman said: The serpent enticed me [hishiani], and I ate” – [hishiani has three meanings:] It enticed me, it brought liability upon me, and it misled me.

It enticed me, as it says: “The enemy will not entice [yashi] you” (Psalms 89:23). It brought liability upon me, as it says: “When you lend [tashe] to your neighbor” (Deuteronomy 24:10).60Through the loan, monetary liability is created, and the serpent’s evil behavior brought her liability for sin. It misled me, as it says: “Now, do not allow Hezekiah to mislead [yashi] you” (II Chronicles 32:15).

“The Lord God said to the serpent: Because you did this, cursed are you from all the animals, and from all the beasts of the field; on your belly you shall go, and you shall eat dust all the days of your life” (Genesis 3:14). “The Lord God said to the serpent” – “The slanderer shall not stand in the land; [may evil trap unjust men, bringing about banishments]” (Psalms 140:12) – Rabbi Levi said: In the Messianic future the Holy One blessed be He will take the idolaters and send them down to Gehenna, and say to them: ‘Why did you punish my children?’

They will say to Him: ‘It is from them themselves, as they would come and slander one another.’ The Holy One blessed be He will then take both these and those1The idolaters and the Jewish slanderers. and send them down to Gehenna.2These are the banishments (plural) mentioned in the verse. Another matter, “The slanderer” – this is the serpent who slandered his Creator. “Shall not stand in the land” – “on your belly [you shall go].”

“May evil trap unjust men [bringing about banishments]” – “banishment” is not written here, but rather, “banishments.” Adam was cursed, Eve was cursed, and the serpent was cursed.

“The Lord God said to the serpent: Because you did this…” – “A contrary man incites strife, and a malcontent distances the ruler” (Proverbs 16:28). “A contrary man” – this is the serpent who stated contrary matters about His Creator. “And a malcontent” – as it voiced grievances against its Creator, saying [to the woman:] “You will not die” (Genesis 3:4). “Distances the ruler” – as it alienated the Ruler of the world, and was immediately cursed.

“The Lord God said to the serpent…” – with Adam He had a discussion,3Before cursing him. with Eve He had a discussion, but with the serpent, He did not have any discussion. Rather, the Holy One blessed be He said: ‘This serpent is a wicked one, with all the answers. If I say something to it, now it will say to me: You commanded them, and I commanded them. Why did they forsake your command and follow my command?’ Instead, He summarily issued his sentence.

“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one begins with the lesser one. When it comes to showing honor, one begins with the greatest one, as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy” (Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17).

It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam was cursed. All creatures cohabit front facing back, with the exception of two who mate back to back, and they are the camel and the dog, and with the exception of three who mate face to face because the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the fish, and it spewed Jonah” (Jonah 2:11).

“Because you did this [zot]”4Zot being the feminine form of “this.” – Rabbi Hoshaya said: It was because of this woman.5Because the snake lusted after Eve. Was every action that you took not because of her? Rabbi Yehuda bar Simon said in the name of Rabbi Hoshaya: From the beginning of the book until here there are seventy-one mentions of God’s name. This tells you that it [the serpent] was judged before an entire Sanhedrin.6The Great Sanhedrin consisted of seventy-one members.

Rabbi Hoshaya of Sikhnin said in the name of Rabbi Levi: He cursed it [the serpent] with leprosy. Those stone-shaped blotches on it are leprous. Rabbi Elazar said: Have you ever seen that after a person strikes another with a rod he then strikes him with a strap?7The strap inflicts less of a blow than a rod. So, “cursed are you from all the animals” (Genesis 3:14), all the more so [was it cursed] “from all the beasts of the field” (Genesis 3:14).8If the serpent was cursed to be worse off than the animals, this is already more severe than a curse to be worse off than the beasts (wild animals).

Why, then, was it necessary to state the lesser curse after already having stated the more severe one? Large domesticated animals give birth after nine or twelve months of gestation, whereas wild animals give birth after only six months (see later). This shows that animals are worse off than beasts. It was taught: A large kosher animal gives birth after nine months [of gestation], a large non-kosher animal gives birth after twelve months; a small kosher animal gives birth at five months, and the dog at fifty days, the cat at fifty-two, the pig at sixty days, the mongoose at seventy days, the deer and the fox at six months, and all the other swarming creatures at six months, the lion, the bear, the tiger, the elephant, the monkey, the hedgehog at three years, the serpent at seven years, and the adder at seventy years.9There are thus beasts that are in fact worse off (in length of gestation) than animals.

A certain scholar once sought to ascertain after how long the serpent bears an offspring. When he saw them mating with one another, he took them10The females. and placed them in a barrel, and provided them with sustenance until they gave birth. When the elders once traveled to Rome, he [the scholar] asked Rabban Gamliel: After how long does the serpent bear an offspring? He was unable to answer him and his face turned pallid.

Rabbi Yehoshua encountered him and his face was sickly. He said to him: ‘Why is your face sickly?’ He said to him: ‘I was asked a question and I was unable to answer it.’ He said to him: ‘What was it?’

He said: ‘After how long does the serpent bear an offspring?’ He said to him: ‘After seven years.’ He said to him: ‘From where do you know this?’ He said to him: ‘The dog is a non-kosher beast and bears offspring after fifty days.

A non-kosher animal gives birth at twelve months. It says [of the serpent]: “Cursed are you from all the animals and from all the beasts of the field.” Just as the animal is seven times more cursed than the beast [dog], so, the serpent is seven times more cursed than the animal.’ Towards evening, he [Rabban Gamliel] ascended and said it to him [the scholar].

He began banging his head against the wall. He said: ‘After everything that I toiled for seven years, this man comes and presented it to me with a reed.’11That is, effortlessly.

“On your belly you shall go” – when the Holy One blessed be He said to it: “On your belly you shall go,” the ministering angels descended and severed its arms and its legs, and its voice carried from the end of the world to its end. The serpent comes to shed light on the downfall of Egypt, but in the end is itself illuminated by it, as it is stated [regarding Egypt]: “Its outcry will sound out like a serpent” (Jeremiah 46:22).12The image of the serpent’s cry is used to describe and shed light on the shouts of the anguished Egyptians.

Earlier it says, also of Egypt: “Your scream filled the land” (Jeremiah 46:12). From this we learn that the cry of the serpent when its legs were severed was so intense that it spread throughout the world. Rabbi Yudan and Rabbi Huna, one of them said: [God told the serpent:] ‘You caused people to walk bent over [in grief] over their dead;13It was because of the serpent that death was introduced to mankind. you, too, will go on your belly.’

Rabbi Eliezer said: Even the curse of the Holy One blessed be He contains a blessing.14Everything God does is a blessing – even the curses He utters. Had the Holy One blessed be He not said to it: “On your belly you shall go,” how would it flee into a wall, enter a hole and be saved? “And you shall eat dust all the days of your life” – Rabbi Ḥilfai said: Not the dust on all sides, but rather, it breaks through [the soil] and descends until it reaches bedrock, and it loosens soil fibers and eats.

Rabbi Levi said: In the Messianic future, everyone will be cured [from their disabilities] except for the serpent and the Givonites. The serpent, as it is stated [of the Messianic future]: “A serpent, dust will be its food. None will harm or destroy [on the entire mountain of My holiness]” (Isaiah 65:25). The Givonites – “the workers of the city15The Givonites were condemned to be eternal servants for public needs (Joshua 9:23). from all the tribes of Israel will cultivate it” (Ezekiel 48:19).

Rabbi Asi and Rabbi Hoshaya said in the name of Rabbi Aḥa: The Holy One blessed be He said to it [the serpent]: ‘I made you king over animal and beast, but you did not want it.16So now, “cursed are you from all the animals, and from all the beasts.” I made you such that you would walk upright like man, but you did not want it; now, “on your belly you shall go.” I made you such that you would eat food like man, but you did not want it; now, “you shall eat dust all the days of your life.”

You sought to kill Adam and to marry Eve; so “I will place enmity between you and the woman”’ (Genesis 3:15). That is, what it sought was not given to it, and what had been in its possession was taken from it. We find likewise regarding Cain, Koraḥ, Bilam, Doeg, Aḥitofel, Geiḥazi, Absalom, Adoniyahu, Uziyahu, and Haman. What they sought was not given to them, and what had been in their possession was taken from them.

“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16). “To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13).

Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner.

But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time. “I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months.

It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]?

He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death. Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination.

From that time gestation will last for two hundred and seventy-one days. Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth.

He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies.

He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.

“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.

“And your desire shall be for your husband” – there are four desires. The desire of a woman is only for her husband, as it is stated: “And your desire shall be for your husband.” The desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin crouches at the entrance,] and its desire is for you” (Genesis 4:7). The desire of rain is only for the ground, as it is stated: “You remember the earth and fulfill its desire…[the streams of God are full of water]” (Psalms 65:10).

The desire of the Holy One blessed be He is only for Israel, as it is stated: “His desire is for me” (Song of Songs 7:11). Another matter, “his desire [teshukato] [is for me]” – we are exhausted [tashim], but even though we are exhausted, we hope [mekavim] for the salvation of the Holy One blessed be He, and we declare the unity of His name each day. Another matter, “and your desire shall be for your husband” – when a woman is sitting on the birthing stool, she says: ‘I will never be intimate with my husband anymore.’

But the Holy One blessed be He says to her: ‘You will return to your desire, you will return to desiring your husband.’ Rabbi Berekhya and Rabbi Simon said in the name of Rabbi Shimon ben Yoḥai: Because her30Referring to the woman who has just given birth. heart fluttered, that is why she brings a fluttering offering – two turtledoves or two young pigeons.31Leviticus 12:8. “And he shall rule over you” – Rabbi Yosei HaGelili said: One might think that this means dominion in every sense.

Therefore the verse states: “[When a man has taken a new wife…he shall cheer his wife whom he has taken. He shall not yaḥavol the upper and lower millstones” (Deuteronomy 24:5–6).32Yaḥavol is usually understood here as taking an object for collateral for a loan. The Midrash interprets the word in its more usual sense, to injure, and it interprets the millstones as a metaphor for one’s wife (see Ibn Era on Deuteronomy 24:6).

Thus the verse forbids physical aggressiveness against one’s wife. There was an incident involving a certain woman from the Tevaryanus family who was married to a robber, and her husband mistreated her. The Sages heard, and they went to her house to rebuke him. When she came before the Sages, she took out before them a golden candlestick with an earthenware lamp upon it,33This symbolized the coarse man upon the gentle woman. affirming what is stated: “And your desire shall be for your husband.”34No matter what, she desires him.

“And to Adam He said: Because you heeded your wife’s voice, and ate from the tree that I commanded you, saying: You shall not eat from it, the ground is cursed on your account; in suffering you shall eat of it all the days of your life” (Genesis 3:17). “And to Adam He said: Because you heeded your wife’s voice” – Rabbi Simlai said: She approached 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). What do you think, that I will die and you will sit alone? “He did not create it for emptiness; He formed it to be inhabited”’ (Isaiah 45:18). The Rabbis say: She began sobbing at him with her voice.

That is what is written: “And to Adam He said...” “Because you heeded your wife’s words” is not written here, but rather, “your wife’s voice.” “And ate of the tree” – this supports what Rabbi Abba of Akko said, that it [the tree of knowledge] was a citron tree.35The taste of the citron tree is similar to its fruit. Thus, by eating the fruit, it was as if Adam “ate from the tree” itself.

“That I commanded you, saying” – what is “saying”?36Literally, “to say.” [Adam had been told] to warn the animals, the beasts, and the birds.37Adam had been commanded “to say” to all the animals that they must not eat of the forbidden fruit. Not only did you not warn them, but you gave it to them and they ate. “The ground is cursed on your account” – it will bring forth for you cursed things, e.g., gnats, fleas, and flies.

Let it, then, produce a camel for him.38That would be a much larger pest. Rabbi Yitzḥak said: He, too, could derive benefit from that, as he could sell it and benefit from its proceeds.

“In suffering you shall eat of it” – Rav Asi said: Earning a livelihood is twice as difficult as childbirth. Regarding childbirth it is written, “in pain [be’etzev] you shall give birth to children,” whereas regarding earning a livelihood it is written, “in suffering [be’itzavon] you shall eat of it.”39Be’itzavon is an extended form of be’etzev, indicating a greater level of difficulty. Rabbi Eliezer and Rabbi Shmuel bar Naḥman, Rabbi Eliezer said: Redemption is compared to earning a livelihood, and earning a livelihood to redemption, as it is stated: “He rescued us from our foes, for His kindness is forever,” (Psalms 136:24) and adjacent to that: “He gives food to all flesh, for His kindness is forever” (Psalms 136:25).

Just as redemption is miraculous, so, too, earning a livelihood is miraculous. Just as earning a livelihood is every day, so, too, redemption is every day. Rabbi Shmuel bar Naḥman said: It [earning a livelihood] is even greater than redemption, as redemption is carried out through an angel, but livelihood is [directly] through the Holy One blessed be He. Redemption is carried out through an angel, from where is it derived?

It is as it is stated: “The angel who redeems me from all evil” (Genesis 48:16). That livelihood is through the Holy One blessed be He? As it is stated: “You open Your hand, and satisfy the desire of every living thing” (Psalms 145:16). Rabbi Yehoshua ben Levi said: It [earning a livelihood] is greater than the splitting of the Red Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it says: “He gives food to all flesh…” (Psalms 136:25).40Giving food to all flesh is mentioned after the splitting of the Red Sea, indicating that it is greater.

“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18). “And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon.41Both plants have thorns on them. Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin].

“And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’ Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world.

Now that you did not merit, “you shall eat the vegetation of the field.”’42Without experiencing any delectable taste. Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring.

He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’43This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19). Rabbi Levi said: It would have been preferable for him had he remained with his original curse.44Had man’s diet been limited to plants, he would not have to toil so much to make bread.

“By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19). “By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill.45They are indications that their health is taking a turn for the better. They are: A sneeze, perspiration, sleep, a dream, and a seminal emission.

A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.”

Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived?

As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e]46This is expounded as tzo’a – excrement. will be quickly released [and he will not die]” (Isaiah 51:14).

Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14).47If after the bowel movement he is able to eat, it is a good omen. “Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand?48You were created with a certain destiny, and you failed to live up to that destiny.

As a thief, you must “return” the dust to its place. “For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”

“The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). “The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). She was given to him to enliven him, but she gave him counsel like a serpent [ḥivya]. Another matter, Ḥava – Adam the first man told [ḥiva] her how many generations she had caused to perish.

Rabbi Aḥa said: [Adam said:] The serpent was your serpent and you were Adam’s serpent [ḥivya].49The serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall. “Because she was the mother [em] of all living” – Rabbi Shimon ben Elazar said: With [im] all life.50”Life” referring to a comfortable standard of living. It is taught: If [someone’s husband] becomes wealthy she ascends with him,51If a husband becomes wealthy and hires servants, his wife is excused from her domestic duties.

She thus ascends in status, as at the time of her marriage she had been required to perform them. but if he becomes poor she does not descend with him.52If a husband was rich at first, able to hire servants, thus exempting his wife from household chores, and then he becomes poor and unable to afford domestic help, his wife nevertheless remains excused from household chores, and does not descend from her original status.

Rabbi Simon said: “Mother of all living” – the mother of all living beings, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits53Demons. would be aroused by her and she would bear offspring from them, and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [adam]” 54With punishments inflicted by malevolent spirits, described here as “children of Adam.” (II Samuel 7:14); the children of Adam the first man.

There is one opinion that says that house spirits55Malevolent spirits that inhabit one’s house. are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. Spirits of the field – there is an opinion that says they are better for a person, because they are not intimately familiar with his sinful thoughts. And there is an opinion that says that they are worse, because they did not grow up with him.

“The Lord God said: Behold, the man has become as one of us, to know good and evil, and now, he might extend his hand, and take also from the tree of life, and eat, and live forever” (Genesis 3:22). “The Lord God said: Behold, the man [hen haadam] has become as one of us [mimenu]” – “I heard a holy one speaking, and the holy one said to Palmoni who was speaking…” (Daniel 8:13). “I heard [a holy] one” – this is the Holy One blessed be He, as it is stated: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4).

“Holy” – because everyone says ‘holy’ before Him. “Speaking [medaber]” – he issued harsh edicts1“Speaking” [dibbur], as opposed to “saying” [amira] is used for harsh speech (Makkot 11a). against His creations: “Thorns and thistles it will grow for you” (Genesis 3:18). “And the holy one said to Palmoni who was speaking” – to so-and-so.2Palmoni refers to an anonymous person, or in this case, an angel.

Akila the proselyte translated it [“to Palmoni”] as “to the innermost one [penimi]” – this is Adam the first man, whose station was more internal3Closer to God. than that of the ministering angels. “Until when will be the eternal vision?” (Daniel 8:13)4This is what Palmoni asked of God. – ‘Was the edict that was decreed upon Adam the first man to be eternal?’ he asked in astonishment. “And the desolating transgression” (Daniel 8:13) – will his transgression render him [permanently] desolate in the grave?

“Giving the holy one and his host for trampling” (Daniel 8:13) – will he and his descendants be [forever] given for trampling before the angel of death? “He said to me: Until evening-morning two thousand three hundred…” (Daniel 8:14) – Rabbi Azaria and Rabbi Yonatan in the name of Rabbi Yitzḥak: Whenever it is evening it is not morning and whenever it is morning it is not evening.5Yet here the verse refers to “evening-morning,” as if they were simultaneous.

However, when the morning of the idolaters becomes evening, and the evening of Israel becomes morning,6When the present good fortune of the idolaters turns to misfortune, and Israel’s present gloomy state turns to brightness. at that moment, “the holy one will be vindicated” (Daniel 8:14) – at that moment, I will absolve them [mankind] from that edict.7In the Messianic future, mankind will be released from Adam’s curses.

That is what is written: “The Lord God said: Behold, the man has become as one of us.”8He is destined in the future to become as one of us.

That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a field and bought a vineyard, he is called ish and he is called adam,9Which are terms of respect. yet he is also called “indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this is Adam the first man.10He was indolent in his failure to show remorse after his sin.

“And the vineyard of a person [adam] lacking heart” – this is Eve. Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a person [adam], to sit in a house” (Isaiah 44:13).11She is the housewife (see Targum there). “And behold, it was all overgrown with thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18).

“Its surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been like one of us.12But has now brought about his own downfall.

“Though his exaltedness ascends to the heavens, and his head reaches the clouds” (Job 20:6) – “though his exaltedness ascends to the heavens” – his stature; “and his head reaches the clouds” – until it reaches the clouds. Rabbi Yehoshua ben Rabbi Ḥanina and Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Elazar: He created him [Adam] filling the entire world from east to west, as it is stated: “Back and front You shaped me” (Psalms 139:5).

From north to south, from where is it derived? “[From the day God made Adam on the earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that he even filled the space of the world? The verse states: “You placed Your palm upon me” (Psalms 139:5). “He will perish forever like his dung [kegelelo]” (Job 20:7) – because he rolled away [galal] a minor commandment, he was expelled from the garden of Eden.

“They who saw him will say: Where is he?” (Job 20:7) – that is Adam. When He sent him away, He began lamenting over him and saying: “Behold, the man…”

“You grant him power forever, and he is gone; You alter his countenance and send him away” (Job 14:20) – the power that the Holy One blessed be He gave to Adam the first man was “forever” – it was eternal. But once he forsook the mindset of the Holy One blessed be He and followed the mindset of the serpent – “alter his countenance and send him away.” When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us.”

Rabbi Papus expounded: “Behold, the man has become as one of us” – like one of the ministering angels. Rabbi Akiva said to him: Enough, Papus.13Were that the case, it would have said: “Has become as one of you.” He said to him: How then do you explain: “Behold, the man has become as one of us”? He said to him: That the Holy One blessed be He gave him two paths, the path of life and the path of death, and he selected for himself another path.14He chose the path of death. Mimenu is interpreted as “from him.” He chose “one” path, by himself. Rabbi Yehuda bar Simon said: Like the Unique One of the world, as it is stated: “Hear, Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). The Rabbis say: Like Gavriel, as it is stated: “And behold, one man dressed in linen” (Daniel 10:5) – like this grasshopper whose garment is an intrinsic part of him.15This is according to the opinion that before the sin, Adam and Eve were covered with a fingernail-like covering. All of these opinions focus on the word haya and interpret it as “was” – now that he sinned, he is no longer. Reish Lakish said: Like Jonah – just as this one fled from his mission, as it is stated: “Jonah rose to flee to Tarshish from before the Lord” (Jonah 1:3), so, too, that one fled from fulfilling the command of the Omnipresent. Just as this one did not spend the night in his glory,16The verse: “The word of the Lord was with Jonah a second time, saying” (Jonah 3:1), is expounded to mean that He spoke to him a second time but not a third time. That is, Jonah lost his prophetic spirit on that very day. so, too, that one did not spend the night in his glory. Rabbi Berekhya said in the name of Rabbi Ḥanina: Like Elijah – just as this one did not taste the taste of death, so, too, that one was not supposed to taste the taste of death. This is the opinion of Rabbi Berekhya in the name of Rabbi Ḥanin, who said: As long as he was Adam, he was as one.17Like Elijah, one, in the sense of the special one. Once his side was taken from him [to form Eve] – “to know good and evil.”

“And now, he might extend his hand” – Rabbi Abba bar Kahana said: This teaches that the Holy One blessed be He opened for him an opportunity for repentance. “And now” – “and now” is nothing other than repentance, as it is stated: “And now, Israel, what does the Lord your God [ask of you? Only to fear the Lord your God, to walk in all His ways…]” (Deuteronomy 10:12). But he [Adam] said: “Might [pen]” – and pen is nothing other than no. The Holy One blessed be He said: ‘Will he now extend his hand and eat from the tree of life?’ It was a rhetorical question. And if he eats, he will live forever. Therefore, “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him and said: “Behold, the man has become as one of us.”

“The Lord God sent him out of the Garden of Eden, to cultivate the ground from which he was taken” (Genesis 3:23). “The Lord God sent him out of the Garden of Eden” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He sent him out of the Garden of Eden in this world, and he [also] sent him out of the Garden of Eden of the World to Come. Rabbi Neḥemya said: He sent him out of the Garden of Eden in this world, but not that of the World to Come.

According to Rabbi Yehuda’s opinion, He dealt with him harshly. According to Rabbi Neḥemya’s opinion, He dealt with him mercifully. Rabbi Huna said: Rabbi Ada bar Ahava and Rabbi Hamnuna disagreed. One said in accordance with the opinion of Rabbi Yehuda, and one said in accordance with the opinion of Rabbi Neḥemya.

The following supports Rabbi Neḥemya: “I, in justice [betzedek], will see Your face; Your image will fill my waking vision” (Psalms 17:15). When the one who was created in Your image awakens, at that moment, “I, in justice [betzedek], will see Your face” – at that moment I will exonerate him from that decree. At that moment, “behold, the man has become as one of us.” Rabbi Yehoshua ben Levi said: When He created him, He created him through the attribute of justice and the attribute of mercy, and when He expelled him, He expelled him through the attribute of justice and the attribute of mercy.18Concerning both Adam’s creation and his banishment, God is referred to as “Hashem Elohim,” indicating His attribute of mercy and His attribute of strict justice.

“Hen haadam” – O Adam [hah haadam], were you unable to observe your command for even one hour? It was a rhetorical question. Rabbi Yehuda ben Pedaya expounded: Who will remove the dust from your eyes, Adam the first man,19This is what people will say of Adam in future generations, after he was dead and buried. and reveal that you were unable to observe the command for even one hour? Your descendants wait for orla20It is prohibited to eat fruit that grows on a tree during the first three years after it is planted.

That fruit is called orla. three years, as it is stated: “Three years it shall be sealed off for you; it shall not be eaten” (Leviticus 19:23).21You were unable to be even “like one of us” of the later generations. Rav Huna said: When bar Kappara heard this, he said: You have expounded well, my sister’s son.

“He banished the man; He stationed the cherubs east of the Garden of Eden, and the flame of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). “He banished [vaygaresh] the man” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Like a priest’s daughter22Who married a priest. who was divorced [nitgarsha] and cannot return.23She cannot return to her husband because it is prohibited for a priest to marry a divorcee.

Rabbi Shimon ben Lakish said: Like an Israelite’s daughter24Who married an Israelite. who was divorced and can return. According to Rabbi Yoḥanan’s opinion, He dealt with him harshly. According to Reish Lakish’s opinion, He dealt with him mercifully. Another matter, “He banished” – He showed him the destruction of the Temple, just as it says: “He has ground [vayagres] my teeth with gravel” (Lamentations 3:16).

Rabbi Luleyani bar Tavri said in the name of Rabbi Yitzḥak: He banished him to an empty field [migrash] adjacent to Eden and deployed guards there to guard it. That is what is written: “I will command the clouds from pouring rain upon it” (Isaiah 5:6).25That passage deals with God’s disappointment with Israel, who is compared to a derelict vineyard. This reflects God’s disappointment with Adam, and the need to post guards to keep him from returning to the Garden.

“East” – Rav said: In every place, the eastern direction offers refuge. Adam the first man – “He banished the man; He stationed the cherubs east of the Garden of Eden.” Cain – “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). The killer – “Then, Moses designated three cities on the eastern side of the Jordan [that a killer may flee there who kills his neighbor unwittingly]” (Deuteronomy 4:41–42).

Another matter, “[He stationed the cherubs] east [mikedem] [of the Garden of Eden]” – the angels were created before [kodem] the Garden of Eden. That is what is written: “This was the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that they were cherubs” (Ezekiel 10:20).26This verse proves that “cherubs” are angels. “And the flame” – based on: “His servants are flaming fires” (Psalms 104:4).

“The ever-turning [hamithapekhet]” – as they [angels] have various forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes angels. Another matter, “mikedem” – Gehenna27Alluded to here by the flaming sword, as the Midrash will explain. was created before [mikodem] the Garden of Eden; Gehenna on the second day and the Garden of Eden on the third. “And the flame [lahat] of the ever-turning sword” – based on: “The day that is coming will burn [velihat] them” (Malachi 3:19).

“Ever-turning”– as it turns over upon the person and burns him from head to toe and from toe to head. Adam said: ‘Who will save my descendants from this fire?’ Rabbi Huna said in the name of Rabbi Abba: The sword of circumcision, as it is stated: “Make flint swords for yourself [and circumcise the children of Israel]” (Joshua 5:2). The Rabbis say: The sword of Torah, as it is stated: “And a double-edged sword in their hand” (Psalms 149:6).

When Adam saw that his descendants were destined to descend to Gehenna, he restrained himself from procreation. But when he saw that after twenty-six generations Israel was destined to receive the Torah, He consorted in order to produce descendants, as it is stated: “The man was intimate with Eve, his wife” (Genesis 4:1).

“And the man was intimate with Eve his wife and she conceived and gave birth to Cain, and said: I have acquired a man with the Lord” (Genesis 4:1). And the man was intimate with Eve his wife” – “Remember, Lord, Your mercy and kindness, for they are eternal” (Psalms 25:6). They are not from now, but rather, they are eternal. Rabbi Yehoshua bar Neḥemya said: With them You conducted Yourself with Adam the first man, as You said to him: “As on the day that you eat of it you shall die” (Genesis 2:17). Had You not given him one of Your days, which is one thousand years,1Psalms 90:4. how could he have consorted to produce offspring?

"And the man knew Eve his wife" (Genesis 4:1). Rabbi Huna and Rabbi Yaakov son of Rabbi Avin in the name of Rabbi Abba bar Kahana said: No creature had relations before Adam the first man. It is not written here "And he knew," but rather "And the man knew Eve his wife" he made known the way of the world to all. Another interpretation: "And the man knew" he knew from what tranquility he had been cast out; he knew what Eve had done to him. Rabbi Acha said: The serpent is your serpent, and you are the serpent of Adam. "And she conceived and bore Cain" (Genesis 4:1). Rabbi Elazar ben Azariah said: Three wonders were done on that very day: on that day they were created, on that day they had relations, on that day they brought forth offspring. Rabbi Yehoshua ben Korcha said to him: Two went up to the bed and seven came down: Cain and his twin sister, and Abel and his two twin sisters. "And she said: I have acquired a man with the LORD" (Genesis 4:1) this woman saw children and said: Behold, the acquisition of my husband is in my hand. Rabbi Yishmael asked Rabbi Akiva, saying to him: Since you served Nachum of Gam Zo for twenty-two years, who taught that "akh" and "rak" are terms of limitation, and "et" and "gam" are terms of inclusion this word "et" that is written here, what does it signify? He said: Had it said "I have acquired a man, the LORD," the matter would have been difficult; rather it says "with the LORD." He said to him: "For it is no empty thing for you" (Deuteronomy 32:47), and if it is empty, it is empty from you because you do not know how to expound it. Rather, "with the LORD": in the past Adam was created from the earth, and Eve was created from Adam; from here onward it shall be "in our image, after our likeness" (Genesis 1:26) not man without woman, and not woman without man, and not the two of them without the Divine Presence.

“And the man was intimate [vehaadam yada]” – Rabbi Huna and Rabbi Yaakov bar Avin said in the name of Rabbi Abba bar Kahana: No creature engaged in cohabitation before Adam the first man – vayeda is not written here, but rather, “vehaadam yada Eve his wife”2Adam is mentioned before the verb, indicating that Adam was the first to engage in intercourse. – he taught the means of cohabitation to all. Another matter, “[He banished the man…] and the man was intimate [yada] [with Eve [ḥava]]” (Genesis 3:23–4:1) – he realized [yada] from what tranquility he had been displaced, and he realized [yada] what Eve had done to him.

Rav Aḥa said [of Eve]: The serpent was your serpent and you were Adam’s serpent [ḥivia].3That is, the serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall. “She conceived and gave birth to Cain” – Rabbi Elazar ben Azarya said: Three miracles occurred on that day. On that day they were created, on that day they cohabited, and on that day they produced offspring Rabbi Yehoshua ben Korḥa said: Two people went up into the bed and seven descended: Cain and his twin sister and Abel and his two twin sisters.

“And said: I have acquired a man with [et] the Lord” – when a woman bears children, she says: I have now acquired my husband4Ish (translated in the verse as “man”) can also mean husband. into my possession. Rabbi Yishmael asked Rabbi Akiva, saying to him: Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here?

He said: Had it been written: Kaniti ish Hashem it would have been difficult,5Omitting et, It would have implied that she had acquired the Holy One blessed be He. so instead, it stated “with God” [et Hashem].6Thus, et is not superfluous here, and no teaching should be derived from its use. He said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem],7If you find something in the Torah that appears devoid of significance, it is because of your own ignorance. because you do not know how to expound.

Rather, et Hashem – previously, Adam was created from earth and Eve was created from Adam. But from now on, [Eve said,] offspring will come about in our image and in our likeness – a man will not [produce offspring] without woman, nor will a woman without a man, nor both of them without the Divine Presence.8Kaniti ish et Hashem means: I have acquired this child through a man and through God.

“She gave birth once again, to his brother Abel. Abel was a shepherd, and Cain was a cultivator of the ground” (Genesis 4:2). “She gave birth once again, to his brother Abel” – this supports Rabbi Yehoshua ben Korḥa, who said: Two entered the bed and seven descended.9Eve gave birth to five children at one time. “She gave birth once again, to his brother Abel” – she gave birth once again, but did not become pregnant once again.

“Abel was a shepherd, and Cain was a cultivator of the ground” – there were three people who were enthusiastic about the earth, but ultimately their efforts were of no avail. They are: Cain – “a cultivator of the land”; Noah – “Noah, man of the soil, began …” (Genesis 9:20); Uziyahu – “He had farmers and viticulturists in the mountains and on the fertile lands, as he was a lover of the soil” (II Chronicles 26:10).10Cain became a murderer; Noah, a drunkard; and Uziyahu, a leper.

“It was, after some time, Cain brought an offering of the fruit of the ground to the Lord” (Genesis 4:3). “It was, after some time” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: The world was created in Tishrei. Rabbi Yehoshua said: The world was created in Nisan. The one who says the world was created in Tishrei, Abel was alive from Sukkot until Hanukkah. According to the one who said the world was created in Nisan, Abel was alive from Passover until Shavuot. Both according to this opinion and according to that opinion, Abel did not live more than fifty11A variant reading has seventy days. days.

“Cain brought an offering of the fruit of the ground to the Lord” – from the refuse. This is analogous to a malevolent sharecropper who eats the ripe fruit himself and provides the field owner with the unripe fruit. “And Abel, he, too, brought from the firstborn of his flock and from their fats, and the Lord turned to Abel and to his offering” (Genesis 4:4). “And Abel, he, too, brought from the firstborn of his flock and from their fats [umeḥelvehen]” – Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The children of Noah12A term denoting all people before the giving of the Torah, and all non-Jews thereafter. sacrificed [even] peace offerings.

Rabbi Yosei said: They sacrificed only burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel, he, too, brought from the firstborn of his flock and from their fats” – referring to something whose fats are sacrificed?13Namely, a peace offering. What does Rabbi Yosei do about this? He explains it: From the fattest among them.

Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings (shelamim) of bulls to the Lord”? (Exodus 24:5). What does Rabbi Yosei do about this? They14They brought only burnt offerings, but those were offered up whole. were whole (shelemim), as they did not undergo flaying and cutting.15Only the burnt offerings sacrificed after the Torah was given required flaying and cutting.

Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of Moses, took a burnt offering and feast offerings to God”? (Exodus 18:12). What does Rabbi Yosei do about this? It is according to the one who said: Yitro came after the giving of the Torah. Rav Huna said: Rabbi Yanai and Rabbi Ḥiyya Rabba disagreed.

Rabbi Yanai said Yitro came before the giving of the Torah. Rabbi Ḥiyya Rabba said: He came after the giving of the Torah. Rabbi Ḥanina said: They do not disagree:16Their dispute was not based on their interpretation of that passage, but is a consequence of a dispute about a different matter. The one who said that he came before the giving of the Torah holds that the descendants of Noah sacrificed peace offerings, and the one who said that he came after the giving of the Torah holds that they sacrificed [only] burnt offerings.

This supports Rabbi Yosei bar Ḥanina: “Awake north” (Song of Songs 4:16)17This verse alludes to the time of the beginning of the sacrificial service in the Tabernacle. – this refers to the burnt offering that was slaughtered in the north.18Leviticus 1:11. What is meant by “awake”? Something that was dormant and is now re-awakened. “And come south” (Song of Songs 4:16) – this is the peace offering that could be slaughtered in the south.

What is meant by “and come”? Something that was a new concept. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina, as it is written: “This is the law of the burnt offering: that is the burnt offering” (Leviticus 6:2) – which the descendants of Noah used to sacrifice. But when it comes to the peace offering: “This is the law of the peace offering that one will sacrifice to the Lord” (Leviticus 7:11) – “that they sacrificed” is not written here, but rather, “that one will sacrifice”; from here on.

“The Lord turned to Abel and to his offering” – He was contented with him [personally].19Abel and his offering are listed separately, and of both it is stated that God “turned toward” them. “But to Cain and to his offering He did not turn. Cain was very incensed, and his face became downcast” (Genesis 4:5). “But to Cain and to his offering He did not turn” – He was not contented with him.

“Cain was very incensed (vayiḥar), and his face became downcast” – it became like fire.20Vayiḥar can also mean “he was burning.” “The Lord said to Cain: Why are you incensed, and why did your face become downcast?” (Genesis 4:6). “Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the entrance and its desire is for you, but you may rule over it” (Genesis 4:7). “The Lord said to Cain: Why are you incensed, and why did your face become downcast?

Truly, if you do good, it will be lifted up [se’et]” – blessing, as it says: “Aaron raised [vayisa] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear [vehisiu] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins,21Se’et in the sense of noseh avon – bearing iniquity. but if not, the sin of that man will be overflowing.22Se’et in the sense of se’a – a large dry measure.

Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression23Nesui literally means raised. and his transgression does not stand above him,24He subdues the temptation to sin, and not vice versa. as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz.25Ḥatat rovetzet – the subject and the verb are both feminine. Ḥatat rovetz – the verb is masculine.

Initially, it26The evil inclination. is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house.

That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves.

They go and sit before the bakery and pretend to be dozing. Then, the owner of the bakery dozes off, and they knock the loaves onto the ground. While he is collecting them, they take a loaf and flee with it. Rabbi Abba said: The evil inclination is similar to a hunched robber27He feigned weakness, so that people would approach him unaware. who was sitting at a crossroads.

To everyone who passed, he would say: ‘Give me what you have with you.’ A certain clever person passed, and he realized that he had no hope of robbing him of anything, and the man began beating him back. So, too, the evil inclination caused the demise of several generations: The generation of Enosh, the generation of the Dispersion, and the generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw that it had no hope against him, he began beating it back.

That is what is written:28Regarding Abraham. “I will beat his foes before him and smite those who hate him” (Psalms 89:24). Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising his heels,29All these are conduct indicating that this is a haughty person. it says: ‘This one is mine.’

What is the source? “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (Proverbs 26:12). Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately become his master in his old age.

What is the source? “One who indulges his servant from youth, will have him ultimately become the master” (Proverbs 29:21). Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off with matters of Torah, if you do so, I will ascribe to you as though you created peace,30From ‘if you do so’ to ‘created peace’ are extraneous words and should be deleted (Etz Yosef). as it is stated: “If the inclination is near, protect yourself (titzor) with peace, [with peace]” (Isaiah 26:3).

If you do so, I will ascribe to you as though you created peace. “With peace” is not written here, but rather, “with peace, with peace” (Isaiah 26:3).31Protect yourself with peace, and it is as though you created peace. And if you say it is not under your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I already wrote for you in the Torah: “Its desire is for you, but you may rule over it…” (Genesis 4:7).

Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near, protect yourself (titzor) with peace.” If you do so, I will ascribe to you as though you created (yatzarta) two worlds.32Interpreting titzor as “create” rather than “protect yourself.” “Titzor peace” alone is not written here, but rather, “peace, peace.

And if you say it is not under your control, I already wrote in the Torah: “Its desire is for you, [but you may rule over it].”

“Cain said to Abel his brother. It was when they were in the field. Cain rose up against Abel his brother and killed him” (Genesis 4:8). “Cain said to Abel his brother.

It was when they were…” – about what were they quarreling? They said: ‘Let us divide the world between us.’ One took the land and one took the movable property. This one said: ‘The land on which you are standing is mine.’

That one said: ‘What you are wearing is mine.’ That one said: ‘Take it off.’ This one said: ‘Fly.’ As a result: “Cain rose up against Abel his brother and killed him.”

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Both of them took the land and both of them took the movable property. Regarding what, then, were they quarreling? Rather, this one said: ‘The Temple shall be built in my domain,’ and that one said: ‘The Temple shall be built in my domain,’ as it is stated: “It was when they were in the field,” and “field” is nothing other than the Temple, as it says: “Zion will be plowed like a field” (Micah 3:12).

As a result: “Cain rose up against Abel his brother…” Yehuda bar Rabbi said: They were quarreling over [who would wed] the first Eve.33See Bereshit Rabba 17:7, 18:4. Rabbi Aivu said: The first Eve had returned to dust. Regarding what, then, were they quarreling? Rabbi Huna said: An extra twin sister was born with Abel.34Two sisters were born together with Abel.

This one [Cain] said: ‘I will take her, as I am the firstborn.’ That one [Abel] said: ‘I will take her, as she was born with me.’ As a result: “Cain rose up.”

Rabbi Yoḥanan said: Abel was stronger than Cain, as the verse need not have stated: “rose up.” Rather, it teaches that he had been situated underneath him. He [Cain] said to him: ‘There are the two of us in the world, what will you go and say to Father?’35If you kill me. He [Abel] became filled with mercy for him [and released him].

Immediately, he [Cain] rose up against him and killed him. From there they say: Do not do a favor for a wicked person, and evil will not befall you. “And killed him” – with what did he kill him? Rabban Shimon ben Gamliel said: He killed him with a stick, as it is stated: “Or [have I slain] a child by my bruise?” (Genesis 4:23)36Lemekh was telling his wives here that he, unlike Cain, did not kill anyone by inflicting a bruise. – an item that causes a bruise.

The Rabbis say: He killed him with a stone, as it is stated: “Have I slain a man by my wound?” (Genesis 4:23) – an item that causes wounds. Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: Cain looked from where his father had slaughtered that bull in whose regard it is stated: “And may it be pleasing to the Lord like an ox and bull” (Psalms 69:32), and he killed him from there, from the place of the neck, from the place of the signs.37The trachea and the esophagus are the human counterparts of the animal’s windpipe and gullet, which are referred to as an animals’s ‘signs.’

During ritual slaughter, one must cut a majority of each of these ‘signs’ to render the animal kosher. Who buried him? Rabbi Elazar ben Pedat said: The birds of the heavens and the kosher beasts buried him, and the Holy One blessed be He rewarded them with the two blessings that one recites over them – one for slaughter and one for covering the blood.38See Leviticus 17:13.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written, “The wicked draw their swords [and stretch their bows to topple the poor and the needy, to slaughter those who are upright in conduct]” (Psalms 37:14). “The wicked draw their swords and stretch their bows” – this is Cain. “To topple the poor and the needy, to slaughter those who are upright in conduct” – this is Abel. “Their swords will come into their own hearts” (Psalms 37:15) – “restless and itinerant you shall be on the earth” (Genesis 4:12).

“The Lord said to Cain: Where is Abel your brother? He said: I do not know; am I my brother's keeper?” (Genesis 4:9). “The Lord said to Cain: Where is Abel your brother?” This is analogous to a governor who was walking in the middle of a highway.

He found a slain corpse with someone standing over him. He said to him: ‘Who killed him?’ He said to him: ‘I am inquiring about him from you, and you are inquiring about him from me?’39You are responsible for the welfare of the people in your realm, not I. I should be questioning you, not you me. He said to him: ‘What you have said is of no consequence.’40My question was not to elicit information from you; it was rhetorical.

I know that you must have killed him. “He said: What have you done? The voice of your brother’s blood is crying out to Me from the ground” (Genesis 4:10). This is analogous to one who entered a garden, picked berries, and ate them.

The owner of the garden pursued him. He said: ‘What is in your hand?’ He said to him: ‘There is nothing in my hand.’ He said to him: ‘But your hands are stained.’

So, Cain said to the Holy One blessed be He: “Am I my brother’s keeper?” The Holy One blessed be He said to him: ‘Wicked one, “The voice of your brother’s blood is crying out…”’ (Genesis 4:10). This is analogous to one who entered a pasture, abducted a goat, and held it behind him. The owner of the pasture pursued him.

He said to him: ‘What is in your hand?’ He said: ‘There is nothing in my hand.’ He said to him: ‘But it is bleating behind you.’ So, the Holy One blessed be He said to Cain: “The voice of your brother’s blood…” Rabbi Yudan, Rabbi Huna, and the Rabbis, Rabbi Yudan says: “Your brother’s blood [dam]”41Singular. is not written here, but rather, “Your brother’s bloods [damim]” – his blood and the blood of his potential descendants.

Rabbi Huna said: “The bloods [demei] of Navot” (II Kings 9:26). “The blood of Navot and the blood of his sons” is not written here, but rather, “the bloods [demei] of Navot and the bloods [demei] of his sons” – his blood and the blood of his potential descendants. The Rabbis say: “For the blood of [the sons of] Yehoyada…he died” (II Chronicles 24:25) is not written here, but rather, “the bloods of Yehoyada” – his blood and the blood of his potential descendants.

Rabbi Shimon ben Yoḥai said: It is difficult to say it, and it is impossible for the mouth to enunciate it: This is analogous to two athletes who were standing and wrestling before the king. Had the king wished, he could have separated them, but the king did not wish to separate them. One overpowered his counterpart and killed him. He [the victim] was screaming and saying: ‘Who will demand justice for me before the king?’42The king is responsible for my death because he did not separate us.

So, “the voice of your brother’s blood is crying out to Me from the ground.” It [Abel’s soul] could not ascend On High because no soul had ever ascended to there yet. And it could not go down [into the ground] and remain there, as no man had ever been buried there, so his blood was cast upon the trees and upon the stones.43Thus it is stated “from the ground,” as opposed to “from beneath the ground.”

“Now, you are cursed from the ground that opened its mouth to take your brother's blood from your hand” (Genesis 4:11). “Now, you are cursed” – Rabban Shimon ben Gamliel said: In three places the verse spoke tersely.44Without details. “Now you are cursed”; “if the Lord will create a creation” (Numbers 16:30); “I opened my mouth to the Lord” (Judges 11:35).45The verse does not specify what this curse was, nor which creation the Lord would make, not what came from Yiftaḥ’s mouth.

“When you cultivate the ground, it will not continue giving its strength to you; restless and itinerant you shall be on the earth” (Genesis 4:12). “When you cultivate the ground, it will not continue giving its strength to you” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: To you it will not give, but to others it will give. Rabbi Yosei bar Ḥanina said: Neither to you nor to others.

Similarly, “Much seed you will take out to the field, [but little you will gather]” (Deuteronomy 28:38) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: One would plant one se’a and gather in one se’a. Rabbi Neḥemya said: If so, from where would he earn a livelihood? Rather, that which is fit to produce twenty units will produce sixteen, and that which is fit to produce ten will produce five. Alternatively, “When you cultivate the ground, it will not continue giving its strength to you” – its strength it will not give to you, but your strength it will give to you.46It will produce in accordance with the exertion and toil that you invest.

All your strength it will not give you; it will give you some of your strength.47You will produce enough to subsist, but not to live in comfort.

“Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). “Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). You bear the upper worlds and the lower worlds, but You are unable to bear my transgression? Another matter, My iniquity is greater than Father’s.

Father violated a lesser commandment and was expelled from the Garden of Eden. This [what I have done] is the severe transgression of bloodshed, all the more so that my iniquity is great.48Cain was not questioning the punishment. Rather, he was confessing his sin. “Behold, You have banished me today from the face of the land and from Your face shall I be hidden, and I will be restless and itinerant on the earth and anyone who finds me will kill me” (Genesis 4:14).

“Behold, You have banished” – yesterday You banished Father,49Hence “have banished,” in the past tense. and today you are banishing me; “Behold, You have banished me today.” Can I possibly be hidden from Your face, being restless and itinerant on the earth…?

“The Lord said to him: Therefore, anyone who kills Cain, vengeance will be taken on him sevenfold. The Lord placed a sign for Cain, so that anyone who would find him would not smite him” (Genesis 4:15). “The Lord said to him: Therefore, anyone who kills Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The animals, the beasts, and the birds all gathered to demand justice for Abel’s blood.

He [God] said to them: “Therefore”50Because of your actions. I am saying: “Anyone who kills Cain” will be killed. Rabbi Levi said: The primeval serpent came to demand justice for Abel. The Holy One blessed be He said to it: “Therefore” I am saying: “Anyone who kills Cain” will be killed.

Rabbi Neḥemya said: Cain’s sentence was unlike the sentence of murderers,51He was not sentenced to death like other murderers. as he had no one from whom he could learn. From here on, “anyone who kills Cain” will be killed. “The Lord placed a sign for Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: “He caused the orb of the sun to shine for him.52Regarding the creation of the lights, including the sun, it is written: “They will be as signs” (Genesis 1:14).

Rabbi Neḥemya said: Would the Holy One blessed be He cause the orb of the sun to shine on behalf of that wicked one? Rather, it teaches that he caused leprosy to glow on him, just as you say: “It will be that if they do not believe you, and do not heed the voice of [the first] sign, [they will believe the voice of the latter sign]” (Exodus 4:8).53The latter sign was leprosy, indicating that leprosy is called a sign.

Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout forth for him.54Both the dog and the horn were intended to ensure “that anyone who would find him would not smite him.” Rav said: He rendered him a “sign” for murderers.55To warn others not to follow Cain’s practice. Rabbi Ḥanin said: He rendered him a “sign” for penitents.56For others to follow his practice.

Cain confessed his sin (see section 11). Rabbi Levi said in the name of Rabbi Shimon ben Lakish: His sentence was pending until the Flood came and washed him away, as it is stated: “He obliterated all existence [haykum] that was on the face of the earth” (Genesis 7:23), just as it says: “Cain rose [vayakam]” (Genesis 4:8).

“Cain departed [vayetze] from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Cain departed from the presence of the Lord” – from where did he depart?57God’s presence is everywhere. Rabbi Yudan said in the name of Rabbi Aivu: He cast the words58God’s rebuke. behind him and departed, as though deceiving the Most High. Rabbi Berekhya said in the name of Rabbi Elazar ben Rabbi Shimon: He departed as one who shows a split hoof,59The pig seeks to create the impression that it is kosher because it has split hooves, even though it lacks the other, hidden, requirement of kashrut, as it does not chew its cud.

So, Cain pretended to be humbled, but remained arrogant. and as one who deceives his Creator. Rabbi Ḥama said in the name of Rabbi Ḥanina bar Rabbi Yitzḥak: He departed joyfully, just as it says: “Here he is going out [yotze] to meet you [and he will see you and he will rejoice in his heart]” (Exodus 4:14). Adam the first man encountered him. He said to him: ‘What became of your sentence?’

He said to him: ‘I repented and reached a settlement.’ Adam the first man began beating himself on the face, saying: ‘Such is the power of repentance, and I did not know.’ Immediately, Adam the first man stood and said: “A psalm, a song for the Shabbat day…” (Psalms 92:1). Rabbi Levi said: Adam the first man said this Psalm, but it was forgotten from his generation, and Moses came and reintroduced it in his own name:60Psalms 90–100 are attributed to Moses (Bava Batra 14b and Rashi).

Moreover, the first letters of the words of the verse: Mizmor shir leyom haShabbat – mem, shin, lamed, heh – can be combined to create leMoshe – to Moses. “A psalm, a song for the Shabbat61Shabbat is expounded in the sense of repentance [teshuva]. day. It is good to give thanks [lehodot]62Lehodot is expounded in the sense of confession [vidui]. to the Lord…” (Psalms 92:1–2).

“Cain was intimate with his wife and she conceived, and gave birth to Ḥanokh; he was the builder of a city, and he called the name of the city after the name of his son Ḥanokh” (Genesis 4:17). “Cain was intimate with his wife.” “Their houses will endure in their midst forever” (Psalms 49:12). Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: What do the wicked believe?

“Their houses will endure in their midst forever…they name their lands after themselves” (Psalms 49:12); Tiberias after Tiberius, Alexandria after Alexander, Antioch after Antiochus. Rabbi Pinḥas said: “Their houses will endure in their midst (kirbam) forever”; tomorrow their house will become their graves (kivram). “Their abodes will remain for all generations” (Psalms 49:12), as they will neither live nor be judged [at the resurrection].1The grave will be their “abode for all generations.”

Moreover, “they name their lands after themselves” – “he was the builder of a city, and he called the name of the city after the name of his son Ḥanokh.”

“Irad was born to Hanokh and Irad begot Mehuyael and Mehuyael begot Metushael and Metushael begot Lemekh” (Genesis 4:18). “Irad was born to Hanokh…” – Rabbi Yehoshua ben Levi said: These are all expressions of rebellion.2The meanings of their names express God’s reactions to rebellion. Irad – ‘I will expel them [ored] from the world’; Meḥuyael – ‘I will eradicate them [moḥeh] from the world’; Metushael – ‘I will uproot them [metish] from the world’; Lemekh – ‘What do I have to do with Lemekh3Lemekh is an acronym for ‘ma li valakh’ – ‘what need do I have of you?’ and his offspring?’

“Lemekh took for himself two wives; the name of one was Ada, and the name of the other Tzila” (Genesis 4:20). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is what the people of the generation of the Flood would do: Each one would take two wives for himself, one for procreation and one for intercourse. The one that was designated for procreation would sit as though she were a widow in her lifetime [variant reading: in the life of her husband].

The one that was designated for intercourse, he would give her a sterility potion so she would not bear children, and she would sit by him adorned like a harlot. That is what is written: “He consorts with the barren who will not give birth, and to the widow he will do no good” (Job 24:21). You may know that it is so, as Lemekh was the most outstanding among them and he took two wives. That is what is written: “Lemekh took for himself two wives; the name of one was Ada” – as she was removed [ada] from him; “and the name of the other Tzila” – as she was sitting in his shadow [tzilo].