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Parasha Bereshit (Genesis 1:1-6:8)

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Creation Account #1 (Genesis 1:1-2:4)

This first account of the creation story depicts a creator deity Elohim who created the world from preexisting primordial watery chaos. Elohim is the only character in this story and Elohim’s actions are limited to: (1) speaking elements of creation into being, (2) looking at elements of creation and proclaiming them to be “tov” (good), (3) performing blessings, and (4) resting.

Humans are discussed and their value as being made in the Image of God is recognized, but they do not speak. There are allusions to a heavenly court (especially in the plural language of “let us make…”) but with no specificity. Elohim has no consort and has no equal in this story.

Gen. 1:1

1בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
In the beginning God created the heavens and the earth.

The first line can be translated many ways:

The first character of this story makes his appearance, Elohim. Elohim is most often translated as “God” in English, but has a plural form in Hebrew. Some believe this points to the early non-monotheistic days of the tradition, while others believe that it is a kind of “royal we.”

Sforno said that this line is about the creation of time itself.

Gen. 1:2

2וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
Now the earth was formless and empty, with darkness over the surface of the deep, and God's wind was hovering over the surface of the waters.

“Unformed and void” - The text speaks of a preexisting watery primordial chaos. This is not creation out of nothingness, but rather is speaking of the existential fears that many in the ancient world had about chaos and disorder. (footnote)

In Hebrew the wording is תֹ֙הוּ֙ וָבֹ֔הוּ, (tovu v’vovu).

Sforno said that "tohu" referred to a mix of raw materials, while "bohu" referred to the exterior appearance of this mix of raw materials.

“A wind from God” - The Hebrew is “וְרוּחַ אֱלֹהִים (ruach elohim). Ruach can be translated as breath, wind or spirit. Some Christians have interpreted this text to say that the third person of the Trinity was present at creation. The Jewish tradition does not hold this position.

Gen. 1:3-5

3וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
God said, "Let there be light," and there was light.

4וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃
God saw that the light was good, and God divided the light from the darkness.

5וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד׃ {פ}
God called the light Day, and the darkness He called Night. There was evening and there was morning, a first day.

Light - Note that the sun, moon and stars are not created until Day 4 of this creation account.

Elohim makes a pronouncement periodically of the goodness (tov) of a part of creation, in this account. These statements are found here here (at the end of day 1), but also at two points on day 3, once on days 4 and 5, and two times on day 6. Oddly enough, Elohim doesn’t give a pronouncement of goodness on day 2.

“... there was evening and there was morning, a first day” - This text is used to explain why Jewish days begin at sunset.

Gen. 1:6-8

6וַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃
God said, "Let there be an expanse in the middle of the waters, and let it divide water from water."

7וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִ֒יעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃
God made the expanse, and divided the water which was under the expanse from the water which was above the expanse; and it was so.

8וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃ {פ}
God called the expanse Heaven. There was evening and there was morning, a second day.

To understand this part, one must understand the understanding that most people had in the Ancient near east of the known universe.

The big theme here is separation. Creation is all about separating out chaos and creating order from it.

Gen. 1:9-13

9וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃
God said, "Let the waters under the sky be gathered to one place, and let the dry land appear"; and it was so.

10וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
God called the dry land Earth, and the gathering of the waters He called Seas, and God saw that it was good.

11וַיֹּ֣אמֶר אֱלֹהִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֗שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃
God said, "Let the earth yield grass, herbs yielding seed, and fruit trees bearing fruit after their kind, with its seed in it, on the earth"; and it was so.

12וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
The earth yielded grass, herbs yielding seed after their kind, and trees bearing fruit, with its seed in it, after their kind; and God saw that it was good.

13וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ {פ}
There was evening and there was morning, a third day.

The creation of plants - Plants play a huge role in this account, but primarily only plants that produce food for humans or animals.

"After their own kind" - This might sound like a throw-away line to modern readers, but to the ancients this was a big deal, because to understand that plants and animals produced offspring "like their own kind" shows that this text came after the advent of the domestication of plants and animals.

Gen. 1:14-23

14וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃
God said, "Let there be lights in the expanse of Heaven to divide the day from the night; and let them be signs for the seasons, and for days and years.

15וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃
And let them be for lights in the expanse of Heaven to give light upon the earth"; and it was so.

16וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
God made the two great lights: the greater light to rule the day, and the lesser light to rule the night, and the stars.

17וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃
God set them in the expanse of Heaven to give light to the earth,

18וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלְהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
and to rule over the day and over the night, and to divide the light from the darkness, and God saw that it was good.

19וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי׃ {פ}
There was evening and there was morning, a fourth day.

20וַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם׃
God said, "Let the waters swarm with swarms of living creatures, and let birds fly above the earth in the expanse of Heaven."

21וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כׇּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כׇּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
God created the large sea creatures, and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good.

22וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֙יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ׃
God blessed them, saying, "Be fruitful, and multiply, and fill the waters in the seas, and let the birds multiply on the earth."

23וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם חֲמִישִֽׁי׃ {פ}
There was evening and there was morning, a fifth day.

The relative unimportance of the sun, moon and stars in this creation account may seems odd, but a good explanation for this is that it was a way to show that Elohim was the highest deity. In contrast, the deities of the neighbors of Israel were represented as being subordinant created things (instead of being deities, they are only the sun, moon and stars). In like manner, the reference to “great sea monsters” in verse 21 is likely a reference to the Canaanite sea deity known as Yam.(footnote 1:23) In this creation account, Elohim is the highest deity because he is the one who created Yam.

Gen. 1:24-31

24וַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן׃
God said, "Let the earth produce living creatures after their kind, livestock, creeping things, and beasts of the earth after their kind"; and it was so.

25וַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כׇּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
God made the beasts of the earth after their kind, and the livestock after their kind, and everything that creeps on the ground after its kind, and God saw that it was good.

26וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכׇל־הָאָ֔רֶץ וּבְכׇל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃
God said, "Let Us make man in Our image, after Our likeness. And let them have dominion over the fish of the sea, and over the birds of the heavens, and over the livestock, and over all the earth, and over every creeping thing that creeps upon the earth."

27וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃
God created the man in His image, in God's image He created him, male and female He created them.

28וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכׇל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
God blessed them, and God said to them, "Be fruitful and multiply, fill the earth and subdue it. Have dominion over the fish of the sea and over the birds of the heavens, and over every living thing that moves on the earth."

29וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כׇּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כׇל־הָאָ֔רֶץ וְאֶת־כׇּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאׇכְלָֽה׃
God said, "Behold, I have given you every herb yielding seed on the surface of all the earth, and every tree bearing fruit yielding seed. It will be yours for food.

30וּֽלְכׇל־חַיַּ֣ת הָ֠אָ֠רֶץ וּלְכׇל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כׇּל־יֶ֥רֶק עֵ֖שֶׂב לְאׇכְלָ֑ה וַֽיְהִי־כֵֽן׃
To every beast of the earth, and to every bird of the heavens, and to everything that creeps on the earth, in which there is the breath of life, I have given every green herb for food"; and it was so.

31וַיַּ֤רְא אֱלֹהִים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ {פ}
God saw everything that He had made, and, behold, it was very good. There was evening and there was morning, the sixth day.

Food issues: This portion of the text (that deals with the creation of animalkind and humankind) is interesting, in part because it points to a different kind of created order than exists later. Most notably is the issue of food, as appears that humans and animals were vegans, as Elohim tells humans (in verse 29) that they are to eat seed-bearing fruits, while animals (in verse 30) are to eat “green plants” for food. --- Of course, obviously, we are dealing with mythology here, not history. Humans can survive on a vegan diet, but would find it very difficult to survive on a diet for very long that is only based on fruits and seeds (which means not only, no animal or dairy products, but also no grain and most vegetables). And as for the animals, many species (includings cats) can only survive on a meat-based diet.

I think this mythology is being used to paint a picture of an idyllic time in which humans were able to subsist on basic gathering--- in other words, this is a picture of pre-civilization humanity.

Cannabis enthusiasts have long pointed to verse 29 as a Biblical justification for consumption, since it is a “seed bearing plant." (footnote)

“Let us make man in our image, after our likeness” (verse 26) - Note the use of the plural first person pronouns. Is this Elohim speaking to a heavenly court of angels (footnote), or this a use of the "royal we"?

“And God created man in his image, in the image of God he created them; male and female he created them.” (verse 27) - Despite the extreme patriarchy that is in the background (sometimes foreground) of the Biblical text, verses like this point towards the possibility of egalitarian understandings of human identity, and even the idea that without the inclusion of non-males, a key part of God’s own image is lost.

“Breath of life" The idea of the breath being a part of the essential life force of all creatures is present throughout both creation accounts.

“Very good” Heb. טוֹב מְאֹד

Gen. 2:1-4

1וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃
The heavens and the earth were finished, and all their legions.

2וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃
On the seventh day God finished His work which He had made; and He ceased on the seventh day from all His work which He had made.

3וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ {פ}
God blessed the seventh day and made it holy, because in it He ceased from all His work that He had created to do.

4אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהֹוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃
This is the account of the heavens and the earth when they were created, on the day the Lord God made Earth and Heaven.

This paragraph is a summary and ending of the first creation account. It includes the idea that Elohim rested on the seventh day, as a way of recognizing the roots of this practice. As Elohim ceased from creating and doing on Shabbat, so must humankind.

“God blessed the seventh day and made it holy” - This is the third explicit blessing of this creation account. The previous ones being Elohim’s blessing of birds and sea creatures (verse 22) and God’s blessing of humankind (verse 28). Of course, a reader could argue that Elohim’s pronouncements of “tov” are a kind of blessing as well.

This paragraph is also important as it was later used to form the introduction of the Kiddush, a prayer over wine that is used at Friday night shabbat meals, but also in the traditional Friday evening service.

Creation Account #2 (Genesis 2:5-2:24)

This second account of creation reads very differently from the first account. In this version of the story, the creator deity is named YHVH(footnote 2:5) Elohim, which in most English translations is rendered as "LORD God," but another speaker emerges as well, "the man" (haAdam) who first speaks in excitement over the creation of his mate.

The creator deity of this story is depicted in an anthromorphic kind of way (very different than the distant Elohim of creation account #1) who takes many physical actions in the creation process.

Gen. 2:5-6

5וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכׇל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר יְהֹוָ֤ה אֱלֹהִים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃
No plant of the field was yet in the earth, and no herb of the field had yet sprung up; for the Lord God had not caused it to rain on the earth, and there was no man to till the ground.

6וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כׇּל־פְּנֵ֥י הָֽאֲדָמָֽה׃
But a mist went up from the earth, and watered the whole surface of the ground.

This story begins with the world already in existence, but with the normal laws of nature not yet in place, hence there are no plants and there is no rain.

Gen. 2:7

7וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃
The Lord God formed the man from the dust of the ground, and blew into his nostrils the breath of life, and the man became a living creature.

The imagery in this verse is surprisingly intimate. The creator in this story is not distantly speaking words into existence, but instead is forming the first human (HaAdam) out of the "dirt of the ground" (apar min adama), and then actually breathes into the nostrils of the Ha Adam, bringing him to life.

Gen. 2:8

8וַיִּטַּ֞ע יְהֹוָ֧ה אֱלֹהִ֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃
The Lord God planted a garden in Eden in the east, and there He put the man whom He had formed.

We get more action verbs because YHVH Elohim is an active deity who is now planting a garden and placing HaAdam there.

Gen. 2:9

9וַיַּצְמַ֞ח יְהֹוָ֤ה אֱלֹהִים֙ מִן־הָ֣אֲדָמָ֔ה כׇּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃
Out of the ground the Lord God made every tree grow that is pleasant to the sight and good for food, with the tree of life in the midst of the garden, and the tree of knowledge of good and evil.

The creator is a gardener, but with a few tricks up his sleeve. Two of the trees are depicted as being magical - a "tree of life" and a "tree of the knowledge of good and evil."

Tree of Life - There is a long history of thinking about this tree, including in other religious traditions. Likely the writers of this text were riffing off of the mythology of a Tree of Life in ancient Mesopotamia.

Tree of the Knowledge of Good and Evil - This tree will play an important part in the story later.

Gen. 2:10-14

10וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃
A river goes out of Eden to water the garden; and from there it parts and becomes four heads.

11שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כׇּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃
The name of the first is Pishon, that is the one which flows through the whole land of Havilah where there is gold.

12וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃
The gold of that land is good, bdellium is there and lapis lazuli.

13וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כׇּל־אֶ֥רֶץ כּֽוּשׁ׃
The name of the second river is Gihon, the one that winds through the whole land of Cush.

14וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃
The name of the third river is Hiddekel, the one which flows east of Assyria, and the fourth river is the Euphrates.

Rivers - Two of these rivers (the Tigris and the Euphrates) are well known rivers of Mesopotamia, but the other two (Pishon and Gihon) cannot be identified with certainty.(footnote)

Gen. 2:15

15וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃
The Lord God took the man, and put him into the garden of Eden to work it and to keep it.

"To work and keep it" - Even in the idealized fantasy land of Eden, humankind has work to do when it comes to the stewardship of this garden.

Gen. 2:16-17

16וַיְצַו֙ יְהֹוָ֣ה אֱלֹהִ֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃
The Lord God commanded the man, saying, "Of every tree of the garden you may surely eat.

17וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃
But of the tree of knowledge of good and evil, you shall not eat of it; for in the day that you eat of it you will surely die."

Forbidden fruit - Since childhood, I have understood this situation as a set-up, because any parent knows that setting up literal "forbidden fruit" in this way is a guaranteed way to ensure that a child will break the rule and take the fruit. But today as an adult Humanist, I can't help but see the human response to this prohibition as being the moment when we became fully human, taking responsibility for our own lives.

Gen. 2:18-25

18וַיֹּ֙אמֶר֙ יְהֹוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃
The Lord God said, "It is not good for the man to be alone; I will make him a fitting helper."

19וַיִּ֩צֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כׇּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כׇּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃
The Lord God formed out of 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 them. Whatever the man called every living creature, that was its name.

20וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃
The man gave names to all livestock, and to the birds of the heavens, and to every beast of the field, but for the man there was not found a fitting helper.

21וַיַּפֵּל֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃
The Lord God caused a deep sleep to fall upon the man and he slept; and He took one of his ribs, and closed up the flesh in its place.

22וַיִּ֩בֶן֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃
He made the rib, which the Lord God had taken from the man, into a woman, and He brought her to the man.

23וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃
The man said, "This is now bone of my bones, and flesh of my flesh. She will be called Woman ['ishah] for from man ['ish] was she taken."

24עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃
Therefore a man will leave his father and his mother, and will join with his wife, and they will become one flesh.

25וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃
They were both naked, the man and his wife, yet they were not ashamed.

The differences in the two creation accounts are especially different at this part of the story. In creation account #1, animals are made before people, but in creation account #2, humans are made first. Moreover, humans are not made all at one time (male and female) but instead there is a two step process, with the male created first and the female created from the rib of the male to be his "fitting helper," a very patriarchal type of story.

"It is not good for the man to be alone" - Celibacy has rarely been seen as a virtue in Judaism. According to Rabbah Bereshit 17:2 (a Talmudic era midrash on the book of Genesis) a man without a woman "lives without good" and is in some sense "not a whole human." Unfortunately the gendered language (of both the Torah text and most later interpreters) fails to recognize that human companionship and partnership doesn't depend on the gender of those in the relationship.

Answering ancient questions about clothing and gender relations This story functions like many other ancient myths, seeking to provide a rational explanation (in their cultural/religous context) for why traditions and taboos exist, with in this case the story explaining why human beings wear clothing and why gender relations are the way they are. For modern readers seeking to find modern meaning, it might be best to ask whether this text is intended to be descriptive or prescriptive (footnote), in other words is the text providing explanation to describe/justify current practices of its time or it is providing prescription (instruction) for all times?

In the Garden of Eden (Gen. 3:1-3:24)

Gen. 3:1-5


1וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃
Now the serpent was the shrewdest of all the wild beasts which the Lord God had made. He said to the woman, "Has God really said, 'You shall not eat of any tree of the garden?'"

2וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃
The woman said to the serpent, "Of the fruit of the trees of the garden we may surely eat.

3וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃
But of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat of it, neither shall you touch it, lest you die.'"

4וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃
The serpent said to the woman, "You will surely not die,

5כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃
for God knows that on the day you eat it your eyes will be opened, and you will be like God, knowing good and evil."

The Garden of Eden - My favorite artistic rendering of this mythic place is Iron Butterfly's 1969 song In-a-Gadda-da-vida but I'm also partial to Bart Simpson's version of it.

The serpent The next speaking role in this mythological drama goes to "the serpant" (Heb. נחש), who in this story utters the first known lie. --- Of course this story is mythological (because snakes do not talk) and giving an insight into the origins of broken relationships and the role of dishonesty in fueling broken relationships.

Also it is important to say that this serpent might be an extraordinary snake (with the ability to engage in conversation with human kind), the text itself does not say that this is Satan or some other kind of deity.(footnote)

Your eyes will be opened, and you will be like God, knowing good evil." - Many have said that this text is speaking of the beginning of human adulthood, the end of innocence. Often literature and the arts depict the loss of innocence as being a great tragedy, but another understanding is to say that everyone has to grow up. In fact, one could argue (humanistically) that this is the moment when human beings become fully human, able to make their own choices.

The imagery of eyes being opened or being enlightened, is one that is present in many religious traditions, especially Buddhism, but it is also present in our popular discourse with the term "woke" being used to describe people who now see the horrors of oppression in our everyday lives.

Gen. 3:6-7

6וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃
The woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise. She took of its fruit and ate, and she gave some to her husband beside her and he ate.

7וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃
The eyes of both of them were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves loinclothes.

"Delight to the eyes" - I love this kind of enthusiastic description of fruit. Traditionally many associate apples with this fruit but we really have no idea what kind of fruit this was supposed to be --- it might have been a fruit of pure fantasy.

Fig leaves - Figs were native to the land of Israel, not Mesopotamia, which points to the origin of at least some of this story to Western Semitic traditions. (footnote)

Gen. 3:8-13

8וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃
They heard the sound of the Lord God walking in the garden in the breeze of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.

9וַיִּקְרָ֛א יְהֹוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃
The Lord God called to the man, and said to him, "Where are you?"

10וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃
The man said, "I heard Your sound in the garden, and I was afraid because I was naked and hid myself."

11וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכׇל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃
God said, "Who told you that you were naked? Have you eaten of the tree that I commanded you not to eat from?"

12וַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃
The man said, "The woman whom you gave to be with me, she gave me of the tree and I ate."

13וַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃
The Lord God said to the woman, "What is this you have done?" The woman said, "The serpent deceived me and I ate."

An anthromorphic deity - The description of YHVH Elohim (translated as "Lord God") in this paragraph is very anthromorphic, so much so that the first human couple can actually hear their deity walking "in the breeze of the day." This kind of depiction of the Creator fits the picture given in the second creation account, but definitely not the first.

Gen. 3:14-19

14וַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכׇּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כׇּל־יְמֵ֥י חַיֶּֽיךָ׃
The Lord God said to the serpent, "Because you have done this, you are more cursed that all livestock, and above every beast of the field. On your belly you shall go, and you shall eat dust all the days of your life.

15וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ {ס}
I will put enmity between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel."

16אֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשׇׁל־בָּֽךְ׃ {ס}
To the woman he said, "I will greatly multiply your pain in childbirth, in pain will you bear children. Your longing will be for your husband and he will rule you."

17וּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַ֘עְתָּ֮ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃
To the man he said, "Because you heeded the voice of your wife, and ate from the tree of which I commanded you, saying, 'You shall not eat of it,' cursed is the ground because of you, in toil you will eat from it all the days of your life.

18וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃
It will yield thorns and thistles to you, and you will eat the herb of the field.

19בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃
By the sweat of your face will you eat bread, until you return to the ground, for from it you were taken. For you are dust, and to dust you shall return."

Cursing the serpant - The curse of the serpant is given in a mythological meaning-making kind of way, as a way of explaining the common fear that many people have towards snakes. (the position assumed by the JPS Torah commentary), but there have been other intrepretations, including the common Christian assumption that this text speaks of an eventual struggle between the offspring of the woman (a Messiah) and the devil.(footnote)

Cursing the woman and the man - Most mythology serves to explain why things are, the way things are. So, given the extreme patriarchy at the heart of the culture of this region and time, it should not surprise the reader that this story is used to justify patriarchy. At the same time, the compilers of the Torah text seem to be hinting at the idea that this broken state of relationship (with the man and woman turning on each other, and now dominance entering into the picture) is not the ideal. In other words, the curse can be read as description of what is to come, not as prescription of what should be.

Gen. 3:20-24

20וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כׇּל־חָֽי׃
The man called his wife Eve, because she was the mother of all that lives.

21וַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כׇּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ {פ}
The Lord God made coats of skins for Adam and for his wife and clothed them.

22וַיֹּ֣אמֶר ׀ יְהֹוָ֣ה אֱלֹהִ֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה ׀ פֶּן־יִשְׁלַ֣ח יָד֗וֹ וְלָקַח֙ גַּ֚ם מֵעֵ֣ץ הַֽחַיִּ֔ים וְאָכַ֖ל וָחַ֥י לְעֹלָֽם׃
The Lord God said, "See, the man has become like one of us, knowing good and evil, now what if he should reach out his hand, and take as well of the tree of life, and eat and live forever?"

23וַֽיְשַׁלְּחֵ֛הוּ יְהֹוָ֥ה אֱלֹהִ֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃
Therefore the Lord God sent him out of the garden of Eden, to till the ground from which he was taken.

24וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃ {ס}
So He drove out the man, and He placed the Cherubs at the east of the garden of Eden, and the flame of the revolving sword, to guard the way to the tree of life.

Eve - In Hebrew, Havvah.

Polytheism? - Verse 22 is puuzzling for its extensive and odd use of the first person plural. Taken literally, it would appear that YHVH Elohim is either: (1) talking to himself, or (2) speaking to a heavenly court. My assumption is that this tidbit is a vestigal reminder of the polytheistic days of ancient Israel.

The Tree of Life - This is arguably an archetypal symbol, present in many world cultures. The Christian Bible's reference to the tree's leaves as being for the "healing of the nations" (Rev. 22:1-2) was used in Ray Bradbury's book Fahrenheit 451 in the poignant scene at the end.

Today though, it will be hard for many to hear the words "Tree of Life" and not think of the mass murder at the Tree of Life Synaoguge in Pittsburgh of 2018.

Banishment from Eden - This scene has often been depicted in the arts. Mythically, the story seems to function as a reminder that we can't go backwards and we can't go back to Eden. (footnote)

The first family, the first murder and its aftermath (Gen. 4:1-4:16)

Gen. 4:1-7

1וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהֹוָֽה׃ Now the man had known Eve his wife. She conceived and gave birth to Cain, saying, "I have gotten a man with the Lord's help." 2וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃ Again she gave birth, to Cain's brother Abel. Abel became a keeper of sheep, but Cain was a tiller of the ground. 3וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהֹוָֽה׃ After some years, it happened that Cain brought an offering to the Lord from the fruit of the ground. 4וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהֹוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃ Abel too brought from the choice firstlings of his flock and of its fat. The Lord accepted Abel and his offering, 5וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃ but Cain and his offering He did not accept. Cain was very angry, and his face fell. 6וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃ The Lord said to Cain: "Why are you angry, and why has your face fallen? 7הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשׇׁל־בּֽוֹ׃ Surely if you do well, there will be lifting up. But if you do not do well, sin crouches at the door. Its longing is for you, yet you can master it."

"I have gotten a man with the Lord's help" - Note Eve is saying "man" not baby or child. Also compare this with Adam's enthusasm about getting a woman from God (see 2:23). In both cases, the new life is celebrated as a gift from the Divine.

Husbandry vs. Farming - As a native Oklahoman, I can't help but think about the song "The Farmer and the Cowman" song from the musical Oklahoma when thinking about the story of Cain and Abel. One keeps animals and the other farms, and has historicaly been the case, tension often arises between these two occupations.

Of course the Bibical story leaves out a big piece of human history --- when and how did animals and plants first become domesticated? From what we know from history (in 2021), the first animals to be domesticated were dogs (their domestication predated growing plants for food) and sheep (first domesticated in Mesopotamia between 9000-7000 BCE).

Gen. 4:8-16

8וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃
Cain said to Abel his brother: And when they were in the field, Cain rose up against Abel his brother and killed him.

9וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃
The Lord said to Cain, "Where is Abel, your brother?" He said, "I do not know. Am I my brother's keeper?"

10וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃
The Lord said, "What have you done? The voice of your brother's blood cries out to me from the ground.

11וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃
Now you are cursed through the ground, which opened its mouth to receive your brother's blood from your hand.

12כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃
When you till the ground, it will not yield its strength to you. You shall be a fugitive and a wanderer in the earth."

13וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃*
Cain said to the Lord, "My punishment is too great to bear.

14הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃
For You have driven me out this day from upon the surface of the ground, and I must hide from Your face. I will be a fugitive and a wanderer in the earth, and whoever finds me will kill me."

15וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃
The Lord said to him, "Therefore whoever slays Cain, vengeance will be taken on him sevenfold." The Lord put a mark on Cain, lest any finding him should strike him.

16וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהֹוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃
Cain left the Lord's presence, and dwelt in the land of Nod, east of Eden.

The first murder - Many of these stories of prehistory tell of the breakdown of human relations in this now new world --- husband oppresses wife and brother kills brother. Yet even in this tragedy, we see YHVH showing concern for even murderers, by ensuring that he will not be killed in vengeance by others.

"Blood cries out from the ground" - The text reflects a common idea of the ancient world, that human sin and failings lead to pollution to the earth and eventual declines in fertility.

Mark of Cain - It is unclear what kind of mark this was. Some have theorized that it might have been the letter vav or even a horn that grew out of his head. In later times, some US American Christians argued that the mark was dark skin, as a justification to support their own racist views, while others argued that the mark was white skin! (footenote)

Land of Nod, east of Eden Nod means "to wander" in Hebrew.

Cain’s story and family tree (4:17-24)

Gen. 4:17-24

17וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃
Cain knew his wife, and she conceived and gave birth to Enoch. He became the builder of a city, and called the name of the city after the name of his son, Enoch.

18וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיָּיאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃
To Enoch was born Irad. And Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech.

19וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃
Lamech took himself two wives, the name of the one was Adah and the name of the other was Zillah.

20וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃
Adah bore Jabal, who was the father of those who dwell in tents with livestock.

21וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כׇּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃
His brother's name was Jubal, who was the father of all who play the lyre and pipe.

22וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כׇּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃
As for Zillah, she bore Tubal-Cain, who forged every instrument of brass and iron. Tubal-Cain's sister was Naamah.

23וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃
Lamech said to his wives: "Adah and Zillah, hear my voice! You wives of Lamech, give ear to my speech! For I have slain a man for wounding me, a young man for bruising me.

24כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃
If Cain will be avenged seven times, then Lamech seventy and seven times."

"Cain knew his wife" - the second use of a common Torah euphemism for sexual intercourse. I am not a fan of euphemisms but this one I like because of its inherent poetry.

Where did Cain's wife come from? - This is an obvious plot hole in the story for those who try to read this story literally. The text before this would seem to indicate that the only humans were Adam, Eve and their offpsring, but that is obviously not possible.

"He became the builder of a city" - Cain and his descendants appear briefly but notably here, but then disappear from the story, never to be heard from again. Yet, their cultural heritage would live on, as many of the occupations of Cain's descendants played roles in the development of urban cities and elements of ancient civilization. Some have argued that this passage was included as rebuke of civilization, since civilization seems to have originated in the cursed Cain branch of the human family tree.(footnote)

Lyre and pipe The lyre (Heb. kinnor) is the only stringed instrument mentioned in the Torah and dates back to around 3000 BCE (which is older than the instrument normally referred to as a lyre that originated in Greece). The word for pipe (Heb. ugav) could actually refer to any kind of instrument.(footnote)

"Lamech said to his wives" - The first polygamist of the Torah, Lamech appears to be a boastful man. No one really knows what he is talking about, but likely the best explanation might be that he is boasting of his prowess as a fighter (due to its martial context) but also a lover (the text makes it clear he has two wives). And Lamech is also a poet, as the structure of these verses fits in the patterns of Hebrew poetry, with its use of parallelism and rhythm.(footnote)

Adam & Even and their other offspring (4:25-5:32)

Gen. 4:25

25וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃
Adam knew his wife again, and she bore a son and called him Seth: "For God has given me other seed instead of Abel, for Cain killed him."

26וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהֹוָֽה׃ {ס}
There was also born a son to Seth, and he named him Enosh. It was then that men began to call on the name of the Lord.

5:1 זֶ֣ה סֵ֔פֶר* תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃
This is the book of the generations of Adam. In the day that God created man, He made him in God's likeness.

2 זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃
He created them male and female, and blessed them, and called their name Adam on the day they were created.

3 וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃
Adam lived one hundred and thirty years, and begot a son in his own likeness after his image, and called him Seth.

4 וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
The days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters.

5 וַיִּֽהְי֞וּ כׇּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days that Adam lived were nine hundred and thirty years, then he died.

6 וַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ׃
Seth lived one hundred and five years and begot Enosh.

7 וַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Seth lived eight hundred and seven years after he begot Enosh, and begot sons and daughters.

8 וַיִּֽהְיוּ֙ כׇּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Seth were nine hundred and twelve years, then he died.

9 וַֽיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן׃
Enosh lived ninety years and begot Kenan.

10 וַֽיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Enosh lived eight hundred and fifteen years after he begot Kenan, and begot sons and daughters.

11 וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Enosh were nine hundred and five years, then he died.

12 וַֽיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל׃
Kenan lived seventy years and begot Mahalalel.

13 וַיְחִ֣י קֵינָ֗ן אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Kenan lived eight hundred and forty years after he begot Mahalalel, and begot sons and daughters.

14 וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Kenan were nine hundred and ten years, then he died.

15 וַֽיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד׃
Mahalalel lived sixty-five years and begot Jared.

16 וַֽיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלֹשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Mahalalel lived eight hundred and thirty years after he begot Jared, and begot sons and daughters.

17 וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מַהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Mahalalel were eight hundred and ninety-five years, then he died.

18 וַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ׃
Jared lived one hundred and sixty-two years and begot Enoch.

19 וַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Jared lived eight hundred years after he begot Enoch, and begot sons and daughters.

20 וַיִּֽהְיוּ֙ כׇּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Jared were nine hundred and sixty-two years, then he died.

21 וַֽיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃
Enoch lived sixty-five years and begot Methuselah.

22 וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹהִ֗ים אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Enoch walked with God three hundred years after he begot Methuselah, and begot sons and daughters.

23 וַיְהִ֖י כׇּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃
All the days of Enoch were three hundred and sixty-five years.

24 וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹהִֽים׃ {ס}
Enoch walked with God, and then he was not, for God took him.

25 וַיְחִ֣י מְתוּשֶׁ֔לַח שֶׁ֧בַע וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־לָֽמֶךְ׃
Methuselah lived one hundred and eighty-seven years, and begot Lamech.

26 וַֽיְחִ֣י מְתוּשֶׁ֗לַח אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־לֶ֔מֶךְ שְׁתַּ֤יִם וּשְׁמוֹנִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Methuselah lived seven hundred and eighty-two years after he begot Lamech, and begot sons and daughters.

27 וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מְתוּשֶׁ֔לַח תֵּ֤שַׁע וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Methuselah were nine hundred and sixty-nine years, then he died.

28 וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד בֵּֽן׃
Lamech lived a hundred and eighty-two years and begot a son.

29 וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהֹוָֽה׃
He called him Noah, saying, "This one will comfort us from our labor and the toil of our hands, because of the ground which the Lord has cursed."

30 וַֽיְחִי־לֶ֗מֶךְ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־נֹ֔חַ חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וַחֲמֵ֥שׁ מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
Lamech lived five hundred and ninety-five years after he begot Noah, and begot sons and daughters.

31 וַֽיְהִי֙ כׇּל־יְמֵי־לֶ֔מֶךְ שֶׁ֤בַע וְשִׁבְעִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
All the days of Lamech were seven hundred and seventy-seven years, then he died. 32וַֽיְהִי־נֹ֕חַ בֶּן־חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֣וֹלֶד נֹ֔חַ אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃
Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.

Seth - The third son of Adam and Eve, he has been a subject of interest for Jews, Christians, Gnostics and Muslims for a long time, but mostly by way of midrash as there is little told about him in the Torah text. The name "Seth" comes from the root for sh-y-t (to place, put, or set), which seems appropriate for this replacement son of sorts, not only for Abel who was murdered but also for Cain who was banished. In many ways Adam and Eve are starting over with their family. (footnote)

"It was then that men began to call on the name of the Lord." - This is one of the earliest mentions of the concept of prayer, but in this case specically prayer directed to the deity named YHVH. Later generations would read this as an endorsement of monotheism but that is reading into the text, as it is not clear if they are only praying to YHVH or to other deities as well.

"Enoch walked with God, and then he was not, for God took him" - Walking with God is likely a poetic way of saying that Enoch was a mensch. God "taking him" is likely a reference to a premature death, which required some explanation in his time to justify why that "only the good die young" which of course calls to my mind Billy Joel's song (footnote)

Also Enoch is mentioned as the name in Cain's son (! see 4:17). (foonote)

Methuselah - the oldest age given in the Torah (969 years). Obviously this is hyperbole, but it still has captured the imagination of many artists and writers.

Noah - We are now introduced to the next hero of this saga, whose name comes from the root of N-W-H (to rest)(footnote)

God’s plan to wipe out humankind (6:1-6:8)

Gen. 6:1-8

1וַֽיְהִי֙ כִּֽי־הֵחֵ֣ל הָֽאָדָ֔ם לָרֹ֖ב עַל־פְּנֵ֣י הָֽאֲדָמָ֑ה וּבָנ֖וֹת יֻלְּד֥וּ לָהֶֽם׃
Now when men began to multiply upon the face of the earth, and daughters were born to them,

2וַיִּרְא֤וּ בְנֵי־הָֽאֱלֹהִים֙ אֶת־בְּנ֣וֹת הָֽאָדָ֔ם כִּ֥י טֹבֹ֖ת הֵ֑נָּה וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃
the sons of God saw that the daughters of men were goodly, and they took themselves women as they chose.

3וַיֹּ֣אמֶר יְהֹוָ֗ה לֹֽא־יָד֨וֹן רוּחִ֤י בָֽאָדָם֙ לְעֹלָ֔ם בְּשַׁגַּ֖ם ה֣וּא בָשָׂ֑ר וְהָי֣וּ יָמָ֔יו מֵאָ֥ה וְעֶשְׂרִ֖ים שָׁנָֽה׃
The Lord said, "My breath will not abide in man forever, because he too is flesh. His days will be one hundred and twenty years."

4הַנְּפִלִ֞ים הָי֣וּ בָאָ֘רֶץ֮ בַּיָּמִ֣ים הָהֵם֒ וְגַ֣ם אַֽחֲרֵי־כֵ֗ן אֲשֶׁ֨ר יָבֹ֜אוּ בְּנֵ֤י הָֽאֱלֹהִים֙ אֶל־בְּנ֣וֹת הָֽאָדָ֔ם וְיָלְד֖וּ לָהֶ֑ם הֵ֧מָּה הַגִּבֹּרִ֛ים אֲשֶׁ֥ר מֵעוֹלָ֖ם אַנְשֵׁ֥י הַשֵּֽׁם׃ {פ}
The Nephilim were in the earth in those days, and also after that, when the sons of God took the daughters of men, they bore them children. Those were the mighty men who were of old, men of renown.

5וַיַּ֣רְא יְהֹוָ֔ה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃
The Lord saw that the evil of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

6וַיִּנָּ֣חֶם יְהֹוָ֔ה כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־לִבּֽוֹ׃
The Lord regretted that He had made man on the earth, and it grieved Him in His heart.

7וַיֹּ֣אמֶר יְהֹוָ֗ה אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃
The Lord said, "I will destroy man whom I have created from the surface of the ground, from man to cattle to creeping things to the birds of the heavens, for I regret that I made them."

8וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהֹוָֽה׃ {פ}
But Noah found favor in the eyes of the Lord.

"Sons of God... daughters of men" - Interestingly, the JPS Torah commentary uses the title "Celestial-Terrestial Intermarriage" as the heading to begin this section. On first glace it appears that this is another ancient story in which the gods and humankind intermarried and produced half-divine offspring (demigods), however, the text here seems to be rebuke of this idea as being a positive one.

One hundred and twenty years - The shortening of human lifespans in this mythology seems to be rooted in a gradual shift in the narrative from the fantastically unreal world of prehistory (where humans live hundreds of years), towards something that would look more like history to the text''s first readers.

Nephilim - The identity of these beings is unknown. Some have said they were giants or were fallen angels.

The regret of YHVH - Another bit of anthromorphism. The Creator appears to be unhappy with the behavior of his creation and wants to, metaphorically "take his ball and go home.":