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Rabbi José said: There are seven doors to Gehinnom. Absalom entered as far as the fifth door, 13 The first editions add: "of Gehinnom." Cf. 4 Ezra 7:80–87. and David heard (thereof), and began to weep, to lament, and to mourn, and he called 14 The first editions read: "for Absalom five times, ‘My son,' ‘My son,' as it is said." Absalom! My son! five times, 15 At five doors of Gehenna; cf. T.B. Sotah, loc. cit. , and T.B. Synhedrin, 102b. My son, my son, my son! "And the king was much moved, and he went up to the chamber over the gate, 1 The MS. adds "etc.," indicating that this is a quotation; the first word differs from the M.T. and the text in the first editions, which continue the quotation from the words, "O my son." and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" ( ibid. xviii. 33). And they 2 The words of David; by his intercession and merit Absalom was saved from Gehenna. The first editions read: "And he brought him back." brought him back from the five doors of Gehinnom, and he began to praise and laud and to glorify his Creator, saying: "Shew me a token for good; 3 The quotation ends here; it is continued in the first editions. that they which hate me may see it, and be ashamed: because thou, Lord, hast helped me, and comforted me" (Ps. 86:17). "Thou hast helped me" out of the war of Absalom, and "thou hast comforted me" in my mourning for him. 4 The MS. continues the chapter with the material of the fifty-fourth chapter in the printed editions.
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The eighth descent 5 See supra , p. 97, and Introduction, p. xv. was when He 6 The first editions read: "The Holy One, blessed be He." descended into the Tabernacle, as it is said, "And the Lord came down in a pillar of cloud, 7 The quotation ends here in our MS.; it is continued in the first editions. and stood at the door of the Tent, and called Aaron and Miriam; 8 According to the Biblical record the eighth descent was at the appointment of the seventy elders; so that the descent in our chapter is really the ninth. and they both came forth" (Num. 12:5). The Holy One, blessed be He, said to them: 9 The first editions read: "to him," i.e . Aaron. Whosoever speaketh slander against his fellow in secret, hath no cure; if he slander his brother, the son of his father or the son of his mother, 10 Cf. Ps. 1. 20: "Thou sittest and speakest against thy brother; thou slanderest thine own mother's son." See also Siphrê, Num. §§25 and 99; Aboth de R. Nathan ( a ) ix. pp. 20b f., note 35; and cf. Deut. Rab. vi. 8 ff. The first editions read: "the son of his father and mother." how much more so 11 i.e . is the punishment an incurable disease? is this the case? The Holy One, blessed be He, was angry with them, and He departed from the Tent, as it is said, 12 The first editions read: "as it is written"; this is unusual in our book. "And the anger of the Lord was kindled against them; and he departed" ( ibid. 9). || "And the cloud removed from over the Tent" ( ibid. 10). 1 This quotation occurs only in the MS. Forthwith Miriam became leprous. The Holy One, blessed be He, said: If Aaron also be leprous, 2 See T.B. Sabbath, 97a. the High Priest, who is afflicted with a blemish, will not be able to bring an offering upon My altar; 3 See Tosaphoth to Ẓebachim, 102a; Mo'ed Katan, 8a; and Bechoroth, 45b. but he shall look upon his sister and become astonished, 4 The first editions read: "and become distressed." See Siphrê, Num. § 105: "As long as he beheld her (the leprosy) was spreading over her"; see also Aboth de R. Nathan ( a ) ix. p. 21a. as it is said, "And Aaron looked upon Miriam, and, behold, she was leprous" ( ibid. ). 5 In the Fragments from the lost writings of Irenæus (xxxii.) we find a parallel Midrash to our author; see "Ante-Nicene Christian Library," vol. ix. p. 173. Aaron went to Moses, and said to him: O our lord, Moses! Brethren do not suffer themselves to be separated one from the other except through death, as it is said, "Though he be fruitful among his brethren" 6 The text in Hosea reads: "he be fruitful," but the first editions read: "he be separated"; this is probably to be interpreted as an instance of "Do not read"… "but read …" (Hos. 13:15). Our sister, while still among the living, is separated from us, 7 The first editions add: "by death," and omit the quotation. as it is said, "Let her not, I pray, be as one dead" (Num. 12:12). Not only this, but now all Israel will hear and say that the sister of Moses and Aaron is leprous. Half of this infamous report concerns thee. 8 This sentence occurs in our MS. only. Moses was appeased by the words, and he arose and prayed for her, 9 The Prague edition reads: "he prayed for them." and He was entreated of him, as it is said, "And Moses cried unto the Lord, saying, 10 The quotation ends here in our MS.; it is continued in the first editions. Heal her, O God, I beseech thee" ( ibid. 13).
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Rabbi Levitas, a man of Jamnia, said: Unless the father 11 The MS. reads: "mother," but as the verb belonging to this word is masculine, it is an error due to the scribe's carelessness, and we should read "father," as in the first editions. of a leprous person spit 12 The reading agrees with the Venice edition. Cf. Lev. 15:8; and Aboth de R. Nathan, loc. cit . in his face, he will not be healed, 13 See Aboth de R. Nathan, loc. cit .: "Moses drew a small circle about him, and said: I will not move until Thou hast healed Miriam my sister." The New Testament affords a parallel to the practice of healing by spitting; see Mark vii. 33, where it is said that Jesus cured a man who was deaf and who had an impediment in his speech: "And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue." See also Mark viii. 23: "When he had spit on his eyes." See Preuss, Medizin des Talmuds: Speichel als Heil-Mittel , pp. 321 f. as it is said, "And the Lord said unto Moses, If her father had but spit in her face, 1 The quotation ends here in the MS. would she not be ashamed seven days?" ( ibid. 14). Hence (the sages) say: A male afflicted with unclean issue (needs) seven (days for his purification 2 Or, "cleansing." ); a woman with an issue (requires) seven (days' separation); a menstruant (needs) seven (days of purification); 3 This and the next instance are omitted in the first editions. On the subject see Aboth de R. Nathan ( b ) i. p. 1b. one made unclean through a corpse 4 See Num. 19:11. On mourning customs see supra , p. 115. (needs) seven (days of purification); a mourner (mourns for) seven (days); the wedding feast (lasts) seven (days); 5 This clause occurs in the MS. only; the reference is to the marriage banquet, see supra , p. 112. and a leprous person (requires) seven (days' separation). (Whence do we know that 6 This is wanting in the MS.; it occurs in the first editions. ) a male with an unclean issue (requires) seven days (for his purification)? || (Because it is said, 6 This is wanting in the MS.; it occurs in the first editions. ) "And when he that hath an issue is cleansed 7 The quotation ends here in the MS.; it is continued in the first editions. of his issue, then he shall number to himself seven days for his cleansing" (Lev. 15:13). Whence do we know that a woman with an issue (requires) seven (days of purification)? Because it is said, "But if she be cleansed of her issue, 7 The quotation ends here in the MS.; it is continued in the first editions. then she shall number to herself seven days, and after that she shall be clean" ( ibid. 28). 8 In the printed editions there is a lacuna here. The MS. has probably some of the missing text. The Tanna de bê Elijahu Ẓutta has also part of the lost chapters of the P.R.E. , according to Friedmann. Whence do we know that a menstruant (requires) seven (days of separation)? Because it is said, "She shall be in her separation seven days" ( ibid. 19). "Her separation" 9 The MS. reads the exact letters of the word in Lev. 15:19 ("B'niddathah"), which is translated by the R.V. "in her separation," or "impurity." The fact that the same letters are repeated as the word which has to be read suggests either that this word with the same letters was read differently to the M.T., or that some other form of the word, such as the same word less the first letter ("Niddathah"), i.e . "Her separation," as we have assumed in our version, was before the copyist. The Midrashim on this theme are to be found in Horowitz' edition of the Baraitha dealing with Niddah, of which there are several recensions. (or impurity) thou dost not read, but " in her impurity"; because Rabbi Ẓe'era said: The daughters of Israel have made the Law exceptionally stringent for themselves, so that if they see a blood stain of the size of a mustard seed 1 See T.B. Berakhoth, 31a; and cf. T.J. Berakhoth, 5:1. 8d. they observe on its account seven days, after that they are cleansed 2 Lit. "clean." (of their issue of blood 3 See Lev. 15:19. ). Whence do we know that one made unclean through a corpse (needs) seven (days of purification)? Because it is said, "And whosoever in the open field toucheth one 4 The quotation ends here in the MS. that is slain with a sword, or a dead body… shall be unclean seven days" (Num. 19:16). Whence do we know that the mourner (mourns for) seven (days)? Because it is said, "And he made a mourning for his father seven days" (Gen. 50.10). Whence 5 The rest of the paragraph is wanting in the text of this last chapter of P.R.E . published by Wertheimer in Bottê Midrashoth , iii. pp. 29–34. do we know that the (bridal) banquet (lasts) seven days? Because it is said, "Fulfil the week of this one…. And Jacob did so, and fulfilled 4 The quotation ends here in the MS. her week" ( ibid. xxix. 27, 28). Whence do we know that a leper (keeps) seven (days of purification)? From Miriam, as it is said, "And Miriam was shut up 4 The quotation ends here in the MS. without the camp seven days" (Num. 12:15).
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Rabbi said: They 6 The Israelites. slandered God again and said, We were dwelling in the land of Egypt in ease and contentment, but the Holy One, blessed be He, and Moses have brought us forth from Egypt to die in the wilderness, as it is said, "And the people spake against God, and against Moses, Wherefore have ye brought us up 4 The quotation ends here in the MS. out of Egypt to die in the wilderness?" ( ibid. xxi. 5). What did the Holy One, blessed be He, do unto them? He sent against them fiery serpents which bit and killed them, as it is said, "And the Lord sent among the people fiery serpents, 4 The quotation ends here in the MS. and they bit the people; and much people of Israel died" ( ibid. 6). Moses beheld the misfortune of Israel, and he arose and prayed on their behalf. The Holy One, blessed be He, said to him: Moses! Make thee a serpent of copper like that serpent 7 See supra , p. 428, and cf. Tanchuma (ed. Buber), Num. p. 63 f. || which spoke slander betwixt Adam and his helpmate, and place it on a high place. Let every man who has been bitten direct his heart to his Father 1 See T.B. Rosh Ha-Shanah, 29a, and Wisdom, xvi. 7. who is in heaven, and let him gaze at that serpent, and he will be healed. Moses made a serpent of copper and set it up in a high place, and every man who had been bitten turned his heart to his Father who is in heaven, and gazed at that serpent, forthwith he became restored to health, as it is said, "And it came to pass, that if a serpent had bitten 2 The quotation ends here in the MS. any man, when he looked at the serpent of copper, he lived" ( ibid. 9); and it also says, "If the serpent bite without enchantment, then is there no advantage in the master of the tongue" (Eccles. 10:11). 3 The expression, "the master of the tongue," seems to point to the slanderer, whose condemnation forms the theme of our chapter. See Bacher, P. i. 402 and 485, for Midrashic interpretations of this verse.
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Rabbi Meir said: If a doctor visit one whom a serpent has bitten, and cure him, verily will goodness be shown to this one. 4 The doctor.
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Rabbi José said: If a man hire a workman who is zealous, and (when) he discharges him should he give him his wages in full; what favour does he give him? 5 The labourer who has fully earned his wages. Cf. Matt. xx. 1–16. But if he hire a workman who is lazy, (when) he discharges him should he give him his wages in full, verily he is giving him a real favour. 6 For the lazy workman has not earned his wages, and therefore is receiving more than his due. Likewise spake Solomon before the Holy One, blessed be He 7 Wertheimer's text omits the following two sentences. : Sovereign of all the worlds! Abraham, Isaac, and Jacob were zealous workmen. Thou gavest to them wages in full, of their own (earnings) Thou didst give them. But we are lazy workmen, and when Thou wilt give us our wages in full, and wilt heal us; verily, every one will praise Thee and bless (Thee). 8 In acknowledging that all we receive is due to the boundless love and grace of our Heavenly Father. See T.B. Baba Mezi'a, 86b. Immediately following the P.R.E . in the MS. comes the well-known Aboth de R. Nathan, the text of which corresponds to the Recension "A" in Dr. Schechter's edition. In a future work, I hope to translate the chapters claimed to belong to P.R.E ., and published by Horowitz, and later by Friedmann in his edition of the Tanna de bê Elijahu. I have a very humble favour to ask at the hands of my readers. Will they kindly let me know whether they can suggest any variations in my translation and offer any parallels from Jewish and Christian and Mohammedan, as well as from classical literature, in illustration of the various points arising out of this Midrash? I am painfully aware that this work is in a very crude condition, and that there are many errors, but in spite of all its blemishes I sincerely hope that something of value may be found in this volume, which has cost the author very many hours of toil snatched away from leisure and holiday.
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It is finished. Praise be to Go
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At the beginning * At the beginning… :This phrase, which has long been the focus of debate among grammarians, is traditionally read: "In the beginning God created the heavens and the earth." B-R agrees, I have followed several medieval commentators, and most moderns, in my rendition, of God's creating * creating: Indicative of God's power and not used in reference to humans, although later in the chapter such words as "make" and "form" do appear, of the heavens and the earth * the heavens and the earth: Probably a merism—an inclusive idiom meaning "everything" or "everywhere"—such as in Hamlet's "There are more things in heaven and earth. …"
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—now the earth * now the earth … : Gen. 1 describes God's bringing order out of chaos, not creation from nothingness. was Confusion and Chaos, * Confusion and Chaos: Previously "wild and waste." Heb. tohu va-vohu , indicating "emptiness." darkness over the face of Ocean, * Ocean: The primeval waters, a common (and usually divine) image in ancient Near Eastern mythology, rushing-spirit * rushing-spirit: Others, "wind." The Hebrew word ruah can mean both "spirit" and "wind." See Ps. 33:6. of God soaring * soaring: Or "flitting." The image suggested by the word (see Deut. 32:11) is that of an eagle protecting its young. over the waters—
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God said: Let there be light! And there was light.
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God saw the light: that it was good. * God saw … that it was good: The syntax is emphatic; others use "God saw how good it was." The phrase is reminiscent of ancient Near Eastern descriptions of a craftsman being pleased with his work. God separated * separated: The verb occurs four more times early in the chapter (vv.6, 7, 14, 18), and further points to the motif of order. the light from the darkness.
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God called the light: Day, and the darkness he called: Night. There was setting, there was dawning: * setting … dawning: The Heb. terms erev and boker are rather more specific than the usual "evening" and "morning." Elsewhere I have used "sunset" and "daybreak"; the latter would have clashed with "day" in these lines. day one.
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God said: Let there be a dome * dome: Heb. raki'a , literally a beaten sheet of metal. amid the waters, and let it separate waters from waters!
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God made the dome and separated the waters that were below the dome from the waters that were above the dome. It was so.
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God called the dome: The Heavens. * The Heavens: The sky. There was setting, there was dawning: second day.
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God said: Let the waters under the heavens be gathered to one place, and let the dry land be seen! It was so.
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God called the dry land: Earth, and the gathering of the waters he called: Seas. And God saw that it was good.
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God said: Let the earth sprout forth with sprouting-growth, plants seeding forth seeds, fruit * sprout forth with sprouting-growth … seed forth seeds … fruit trees … fruit: The three sound doublets create a poetic effect in God's pronouncement. Note that they are not repeated by the narrator in verse 12. See also v.20, "… swarm with a swarm …" trees yielding fruit, after their kind, * after their kind: Here as in a number of passages in the translation I have shifted some words that occur in the singular (especially collectives) for the sake of clarity. See, for example, 6:3, 5. in which is their seed, on the earth! It was so.
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The earth brought forth sprouting-growth, plants seeding forth seeds, after their kind, trees yielding fruit, in which is their seed, after their kind. And God saw that it was good.
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There was setting, there was dawning: third day.
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God said: Let there be lights * lights: In the sense of "lamps." in the dome of the heavens, to separate the day from the night, that they may be for signs—for set-times, * for signs—for set-times … : Hebrew difficult. for days and years,
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and let them be for lights in the dome of the heavens, to provide light upon the earth! It was so.
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God made the two great lights, the greater light for ruling the day and the smaller light for ruling the night, and the stars.
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God placed them in the dome of the heavens
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to provide light upon the earth, to rule the day and the night, to separate the light from the darkness. And God saw that it was good.
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There was setting, there was dawning: fourth day.
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God said: Let the waters swarm with a swarm of living beings, and let flying-birds fly above the earth, across the dome of the heavens!
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So God created the great sea-serpents * great sea-serpents: The rebellious primeval monster of Ps. 74:13 (and common in ancient Near Eastern myth) is here depicted as merely another one of God's many creations. and all living beings that crawl about, with which the waters swarmed, after their kind, and all winged birds after their kind. And God saw that it was good.
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{
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And God blessed them, * And God blessed them: The first occurrence in Genesis of the key motif of blessing, which recurs especially throughout the Patriarchal stories. saying: Bear fruit and be many and fill * Bear fruit and be many and fill: Heb. peru u-revu u-mil'u . the waters in the seas, and let the birds be many on earth!
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{
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There was setting, there was dawning: fifth day.
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God said: Let the earth bring forth living beings after their kind, herd-animals, crawling things, and the wildlife of the earth after their kind! It was so.
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{
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God made the wildlife of the earth after their kind, and the herd-animals after their kind, and all crawling things of the soil after their kind. And God saw that it was good.
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{
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God said: Let us make humankind, in our image, * in our image: The "our" is an old problem. Some take it to refer to the heavenly court (although, not surprisingly, no angels are mentioned here). according to our likeness! They shall have dominion over the fish of the sea, the birds of the heavens, animals, all the earth, and all crawling things that crawl about on the earth!
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{
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So God created humankind * God created humankind: The narrative breaks into verse, stressing the importance of human beings. "Humankind" (Heb. adam ) does not specify sex, as is clear from the last line of the poem. in his image, in the image of God did he create it, male and female he created them.
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{
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God blessed them, and God said to them: Bear fruit and be many and fill the earth and subdue it! Have dominion over the fish of the sea, the birds of the heavens, and all living things that crawl about on the earth!
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{
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And God said: Here, I give you * I give you: "You" in the plural. all plants seeding forth seeds that are upon the face of all the earth, and all trees in which there is tree fruit seeding forth seeds; for you shall they be, for eating,
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{
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and also for all the living things of the earth, for all the birds of the heavens, for all crawling about on the earth in which there is living being— all green plants for eating. * all green plants for eating: Human beings in their original state were not meat-eaters. For the change, see 9:3ff. It was so.
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{
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Now God saw all that he had made, and here, it was exceedingly good! There was setting, there was dawning: the sixth day. * exceedingly good … the sixth day: The two qualifiers "exceedingly" and "the" are deviations from the previous expressions in the story, and underscore the sixth day (when humankind was created) as the crowning achievement of creation (or else serve as a summary to the whole).
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{
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Thus were finished the heavens and the earth, with all of their array.
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{
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God had finished, on the seventh day, his work that he had made, and then he ceased, on the seventh day, from all his work that he had made.
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{
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God gave the seventh day his blessing, * gave … his blessing: Or "blessed," here expanded in English for rhythmical reasons, and he hallowed it, for on it he ceased from all his work, that by creating, God had made. * by creating, God had made: Hebrew difficult. Buber's working papers show numerous attempts at a solution.
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{
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These are the begettings of the heavens and the earth: their being created. At the time of Y HWH * Y HWH For a discussion of the name of God and its translation and pronunciation, see p. xxix. God's making of earth and heaven,
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no bush of the field was yet on earth, no plant of the field had yet sprung up, for Y HWH God had not made it rain upon the earth, and there was no human/ adam to work the soil/adama— * human/ adam … soil/ adama: The sound connection, the first folk etymology in the Bible, establishes the intimacy of humankind with the ground (note the curses in 3:17 and 4:11). Human beings are created from the soil, just as animals are (v.19). Some have suggested "human … humus" to reflect the wordplay.
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{
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but a surge * surge: Or "flow." would well up from the earth and water all the face of the ground.
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And Y HWH God formed the human, of dust from the ground; he blew into his nostrils the breath of life and the human became a living being.
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Y HWH God planted a garden in Eden/Land-of-Pleasure, * Eden/Land-of-Pleasure: For another use of the Hebrew root, see 18:12. The usage here may be a folk etymology; Speiser translates it as "steppe." in the east, and there he placed the human whom he had formed.
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And Y HWH God caused to spring up from the ground every type of tree, desirable to look at and good to eat, and the Tree of Life * Tree of Life: Conferring immortality on the eater of its fruit. in the midst of the garden and the Tree of the Knowing of Good and Evil. * Knowing of Good and Evil: Interpreters disagree on the meaning of this phrase. It could be a merism (as in "knowledge from A to Z"—that is, of everything), or an expression of moral choice.
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{
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Now a river goes out from Eden, to water the garden, and from there it divides and becomes four stream-heads. * stream-heads: Branches or tributaries.
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{
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The name of the first one is Pishon/Spreader—that is the one that goes around all the land of Havila, where gold is;
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the gold of that land is good, there too are bdellium and the precious-stone carnelian. * bdellium … carnelian: Identification uncertain; others suggest, for instance, "lapis" and "onyx."
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{
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The name of the second river is Gihon/Gusher—that is the one that goes around all the land of Cush.
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The name of the third river is Hiddekel/Tigris—that is the one that goes to the east of Assyria. And the fourth river—that is Perat/Euphrates.
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{
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Y HWH God took the human and set him in the garden of Eden, to work * work: A different Hebrew word (here, avod ) from the one used in 2:2–3 ( melakha ). it and to watch it.
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And Y HWH God commanded concerning the human, saying: From every [other] tree of the garden you may eat, yes, eat, * eat, yes, eat: Heb. akhol tokhel , literally, "eating you may eat." Others use "you may freely eat"; I have followed B-R's practice of doubling the verb throughout, which retains the sound as well as the meaning. In this passage, as in many instances, I have inserted the word "yes" for rhythmical reasons.
|
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but from the Tree of the Knowing of Good and Evil— you are not to eat from it, for on the day that you eat from it, you must die, yes, die! * die, yes, die: Others use "surely die."
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{
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Y HWH God said: It is not good * It is not good: In contrast to the refrain of Gen. I, "God saw that it was good." for the human to be alone; I will make him a helper corresponding to * corresponding to: Lit. "opposite." The whole phrase (Heb. ezer kenegdo ) could be rendered "a helping counterpart." At any rate, the Hebrew does not suggest a subordinate position for women. him.
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{
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So Y HWH God formed from the ground all the wildlife of the field and all the birds of the heavens and brought [each] to the human, to see what he would call it; and whatever the human called it as a living being, that became its name.
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{
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The human called out * called out: Or "gave." names for all the herd-animals and for the birds of the heavens and for all the wildlife of the field, but for the human, * for the human: Others use "for Adam" or "for a man." there could not be found a helper corresponding to him.
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{
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So Y HWH God caused a deep slumber to fall upon the human, so that he slept; then he took one of his ribs * ribs: Or possibly "sides," paralleling other ancient peoples' concept of an original being that was androgynous. and closed up the flesh in its place.
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{
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And Y HWH God built the rib that he had taken from the human into a woman and brought her to the human.
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The human said: This-time, she-is-it! Bone from my bones and flesh from my flesh! She shall be called: Woman/ Isha, for from Man/ Ish she * She: Lit. "this-one." was taken!
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{
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Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.
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{
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Now the two of them, the human and his wife, were nude, yet they were not ashamed.
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Now the snake was more shrewd than all the living-things of the field that Y HWH God had made. It said to the woman: Even though God said: * Even though God said: Others use "Did God really say… ?" You are not to eat from any of the trees in the garden …! * in the garden…!: Such an uncompleted phrase, known as aposeopesis, leaves it to the reader to complete the speaker's thought which in the Bible is usually an oath or a threat (see also, for instance, 14:23, 21:23, 26:29, 31:50).
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{
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The woman said to the snake: From the fruit of the [other] trees in the garden we may eat,
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but from the fruit of the tree that is in the midst of the garden, God has said: You are not to eat from it and you are not to touch it, lest you die!
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{
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The snake said to the woman: Die, you will not die!
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Rather, God knows that on the day that you * you: Plural, eat from it, your eyes will be opened and you will become like gods, * like gods: Or "like God." knowing good and evil.
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{
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The woman saw that the tree was good for eating and that it was a delight to the eyes, and the tree was desirable to contemplate. She took from its fruit and ate and gave also to her husband beside her, and he ate.
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{
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And the eyes of the two of them were opened and they knew [then] * then: Added in English to avoid a "knew-nude" rhyme. that they were nude. They sewed fig leaves together and made themselves loincloths.
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{
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They heard the sound of Y HWH God [who was] walking about in the garden at the breezy-time * breezy-time: Evening, of the day. And the human and his wife hid themselves from the face * face of Y HWH : The "face" or presence of God is a dominating theme in many biblical stories and in the book of Psalms. People seek God's face or hide from it; God reveals it to them or hides it from them. of Y HWH God, amid the trees of the garden.
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{
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Y HWH God called to the human and said to him: Where are you?
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He said: I heard the sound of you in the garden and I was afraid, because I am nude, and so I hid myself.
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{
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He said: Who told you that you are nude? From the tree about which I commanded you not to eat, have you eaten?
|
{
"url": "https://www.sefaria.org/Genesis.3.11",
"ref": "Genesis 3:11",
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The human said: The woman whom you gave to be * gave to be: Put. "Give" has been retained here, despite its awkwardness, as a repeating word in the narrative. beside me, she gave me from the tree, and so I ate.
|
{
"url": "https://www.sefaria.org/Genesis.3.12",
"ref": "Genesis 3:12",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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Y HWH God said to the woman: What, now, have you done? The woman said: The snake enticed me, and so I ate.
|
{
"url": "https://www.sefaria.org/Genesis.3.13",
"ref": "Genesis 3:13",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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Y HWH God said to the snake: Because you have done this, cursed be you from all the animals and from all the wildlife of the field; on your belly shall you walk and dust shall you eat, all the days of your life.
|
{
"url": "https://www.sefaria.org/Genesis.3.14",
"ref": "Genesis 3:14",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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Enmity will I put between you and the woman, between your seed * seed: Offspring, descendants. and her seed: they will bruise you on the head, and you will bruise them in the heel!
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{
"url": "https://www.sefaria.org/Genesis.3.15",
"ref": "Genesis 3:15",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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To the woman he said: I will multiply, multiply your pain [from] your pregnancy; with pains shall you bear children. Toward your husband will be your lust, yet he will rule over you.
|
{
"url": "https://www.sefaria.org/Genesis.3.16",
"ref": "Genesis 3:16",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
To Adam he said: Because you hearkened to the voice of your wife and ate from the tree about which I commanded you, saying: You are not to eat from it! Cursed be the ground on your account; with painstaking-labor * painstaking-labor: Heb. itzavon . Man and woman receive equal curses (see v.16, "pain … pains"). shall you eat from it, all the days of your life.
|
{
"url": "https://www.sefaria.org/Genesis.3.17",
"ref": "Genesis 3:17",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
Thorn and sting-shrub * sting-shrub: Heb. dardar; thistle ("thorns and thistles" suggests an alliteration not found in the Hebrew). let it spring up for you, when you [wish to] eat the plants of the field!
|
{
"url": "https://www.sefaria.org/Genesis.3.18",
"ref": "Genesis 3:18",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
By the sweat of your nostrils shall you eat bread, until you return to the ground, for from it you were taken. For you are dust, and to dust shall you return.
|
{
"url": "https://www.sefaria.org/Genesis.3.19",
"ref": "Genesis 3:19",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
The human called his wife's name: Havva/Life-giver, * Havva: Trad. English "Eve." for she became the mother of all the living.
|
{
"url": "https://www.sefaria.org/Genesis.3.20",
"ref": "Genesis 3:20",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
Y HWH God made Adam and his wife coats of skins, and he clothed them. * God … clothed them: Once punishment has been pronounced, God cares for the man and the woman. Both aspects of God comprise the biblical understanding of his nature, and they are not exclusive of each other.
|
{
"url": "https://www.sefaria.org/Genesis.3.21",
"ref": "Genesis 3:21",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
Y HWH God said: Here, the human has become like one of us, * one of us: See note on 1:26. in knowing good and evil. So now, lest he send forth his hand and take also from the Tree of Life and eat and live throughout the ages * throughout the ages: Or "for the eons"; others use "forever." …!
|
{
"url": "https://www.sefaria.org/Genesis.3.22",
"ref": "Genesis 3:22",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
So Y HWH God sent him away from the garden of Eden, to work the ground from which he had been taken.
|
{
"url": "https://www.sefaria.org/Genesis.3.23",
"ref": "Genesis 3:23",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
He drove the human out and caused to dwell, east of the garden of Eden, the winged-sphinxes * winged-sphinxes: Mythical ancient creatures, also represented on the Ark of the Covenant (Ex. 25:18). "Cherubim," the traditional English rendering, has come to denote chubby, red-cheeked baby angels in Western art, an image utterly foreign to the ancient Near East. and the flashing, ever-turning sword to watch over the way to the Tree of Life.
|
{
"url": "https://www.sefaria.org/Genesis.3.24",
"ref": "Genesis 3:24",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
The human knew * knew: Intimately; a term for sexual intercourse. Havva his wife; she became pregnant and bore Kayin. * Kayin: Trad. English "Cain." The name means "smith" (see also v.22, below). She said: Kaniti /I-have-gotten * I-have-gotten: Others use "I have created." a man, as * as has YHWH: Hebrew difficult. has YHWH
|
{
"url": "https://www.sefaria.org/Genesis.4.1",
"ref": "Genesis 4:1",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
And she continued bearing—his brother, Hevel. * Hevel: The name suggests "something transitory" (see the opening of the book of Ecclesiastes: havel havalim ). Now Hevel became a shepherd of flocks, and Kayin became a worker of the ground.
|
{
"url": "https://www.sefaria.org/Genesis.4.2",
"ref": "Genesis 4:2",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
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|
It was, after the passing of days, that Kayin brought, from the fruit of the ground, a gift * gift: Heb. minha , usually referring to sacrifices of grain. to Y HWH ,
|
{
"url": "https://www.sefaria.org/Genesis.4.3",
"ref": "Genesis 4:3",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
while as for Hevel, he too brought—from the firstborn of his flock, from their fat-parts. * fat-parts: I.e., the choicest. Y HWH had regard for Hevel and his gift,
|
{
"url": "https://www.sefaria.org/Genesis.4.4",
"ref": "Genesis 4:4",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
but for Kayin and his gift he had no regard. Kayin became exceedingly upset and his face fell.
|
{
"url": "https://www.sefaria.org/Genesis.4.5",
"ref": "Genesis 4:5",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
Y HWH said to Kayin: Why are you upset? Why has your face fallen?
|
{
"url": "https://www.sefaria.org/Genesis.4.6",
"ref": "Genesis 4:6",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
Is it not [thus]: * Is it not thus …: Hebrew obscure, if you intend good, bear-it-aloft, * bear-it-aloft: Others use "there is forgiveness," "there is uplift." but if you do not intend good, at the entrance is sin, a crouching-demon, toward you his lust— but you can rule over him. * toward you his lust—/ but you can rule over him: Recalling God's words to Hawa in 3:16.
|
{
"url": "https://www.sefaria.org/Genesis.4.7",
"ref": "Genesis 4:7",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
"docCategory": "Tanakh",
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|
Kayin said * Kayin said …: The verse appears incomplete. Ancient versions add "Come, let us go out into the field." to Hevel his brother … But then it was, when they were out in the field that Kayin rose up against Hevel his brother and he killed him.
|
{
"url": "https://www.sefaria.org/Genesis.4.8",
"ref": "Genesis 4:8",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
Y HWH said to Kayin: Where is Hevel your brother? He said: I do not know. Am I the watcher of my brother?
|
{
"url": "https://www.sefaria.org/Genesis.4.9",
"ref": "Genesis 4:9",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
"docCategory": "Tanakh",
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|
Now he said: What have you done! A * A sound: Or "Hark!" sound—your brother's blood cries out to me from the ground!
|
{
"url": "https://www.sefaria.org/Genesis.4.10",
"ref": "Genesis 4:10",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
And now, cursed be you from the ground, which opened up its mouth to receive your brother's blood from your hand.
|
{
"url": "https://www.sefaria.org/Genesis.4.11",
"ref": "Genesis 4:11",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
When you wish to work the ground it will not henceforth give its strength to you; wavering and wandering must you be on earth!
|
{
"url": "https://www.sefaria.org/Genesis.4.12",
"ref": "Genesis 4:12",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
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|
Kayin said to Y HWH : My iniquity is too great to be borne!
|
{
"url": "https://www.sefaria.org/Genesis.4.13",
"ref": "Genesis 4:13",
"versionTitle": "The Five Books of Moses, by Everett Fox. New York, Schocken Books, 1995",
"lang": "en",
"docCategory": "Tanakh",
"dataQuality": "professional",
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}
|
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