Parashah Bereshit
Genesis 1:1-6:8
Commentary
by Marty & Others
Much Wiser than I
Bereshit (Genesis) Chapter 1
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1In the beginning of God's creation of the heavens and the earth. |
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2Now the earth was astonishingly empty, and darkness was on the face of the deep, and the spirit of God was A too sad teaching is that the Spirit of G-d came only when Y’shua (Jesus) came to the earth. But here He is at the creation of the earth… |
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3And God said, "Let there be light," and there was light. |
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4And God saw the light that it was good, and God separated between the light and between the darkness. |
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5And God called the light day, and the darkness He called night, and it was evening and it was morning, one day. |
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6And God said, "Let there be an expanse in the midst of the water, and let it be a separation between water and water." |
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7And God made the expanse and it separated between the water that was below the expanse and the water that was above the expanse, and it was so. |
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8And God called the expanse Heaven, and it was evening, and it was morning, a second day. |
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9And God said, "Let the water that is beneath the heavens gather into one place, and let the dry land appear," and it was so. |
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10And 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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11And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so. |
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12And the earth gave forth vegetation, seed yielding herbs according to its kind, and trees producing fruit, in which its seed is found, according to its kind, and God saw that it was good. |
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13And it was evening, and it was morning, a third day. This third day, that we now call Tuesday, is the only day of creation where G-d saw that it was good, not once, but twice. And it if for this very reason that Tuesdays are often the day when marriages, business openings, building construction starts, and other times of merit are scheduled on Tuesdays by Jewish folks around the world. |
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14And God said, "Let there be luminaries in the expanse of the heavens, to separate between the day and between the night, and they shall be for signs and for appointed |
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15And they shall be for luminaries in the expanse of the heavens to shed light upon the earth." And it was so. |
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16And God made the two great luminaries: the great luminary to rule the day and the lesser luminary to rule the night, and the stars. |
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17And God placed them in the expanse of the heavens |
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18And to rule over the day and over the night, and to separate between the light and between the darkness, |
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19And it was evening, and it was morning, a fourth day. |
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20And God said, "Let the waters swarm a swarming of living creatures, and let fowl fly over the earth, |
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21And God created the great sea monsters, and every living creature that crawls, with which the waters swarmed, according to their kind, and every winged fowl, according to its kind, and God saw that it was good. |
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22And God blessed them, saying, "Be fruitful and multiply, and fill the waters of the seas, and let the fowl multiply upon the earth." |
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23And it was evening, and it was morning, a fifth day. |
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24And God said, "Let the earth bring forth living creatures according to their kind, cattle and creeping things and the beasts of the earth according to their kind," and it was so. |
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25And God made the beasts of the earth according to their kind and the cattle according to their kind, and all the creeping things of the ground according to their kind, and God saw that it was good. |
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26And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth." |
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27And God created man in His image; in the image of God He created him; male and female He created them. Male & female He created them, in His own image. Interesting. It is well believed that HaShem is the Male aspect of G-d, and that the Shechinah |
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28And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. " |
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29And God said, "Behold, I have given you every seed-bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food. |
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30And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat," and it was so. |
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31And God saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day. |
Bereshit (Genesis) Chapter 2
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1Now the heavens and the earth were completed and all their host. |
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2And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. |
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3And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do. |
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4These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven. |
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5Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. |
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6And a mist ascended from the earth and watered |
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7And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, |
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8And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. |
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9And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil. |
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10And a river flowed out of Eden to water the garden, and from there it separated and became four heads. |
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11The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. |
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12And the gold of that land is good; there is the crystal |
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13And the name of the second river is Gihon; that is the one that encompasses all the land of Cush. |
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14And the name of the third river is Tigris; that is the one that flows to the east of Assyria, and the fourth river |
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15Now the Lord God took the man, and He placed him in the Garden of Eden to work it and to guard it. |
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16And the Lord God commanded man, saying, "Of every tree of the garden you may freely eat. |
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17But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die." |
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18And the Lord God said, "It is not good that man is alone; I shall make him a helpmate opposite him." |
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19And the Lord God formed from the earth every beast of the field and every fowl of the heavens, and He brought it to man to see what he would call it, and whatever the man called |
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20And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did |
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21And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed |
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22And the Lord God built the side that He had taken from man into a woman, and He brought her to man. |
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23And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one |
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24Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh. |
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25Now they were both naked, the man and his wife, |
G-d created a perfect world, filled with perfect plants, creatures, under the authority of a perfect couple.
So, what could go wrong???
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1Now the serpent was cunning, more than all the beasts of the field that the Lord God had made, and it said to the woman, "Did God indeed say, 'You shall not eat of any of the trees of the garden?'" |
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2And the woman said to the serpent, "Of the fruit of the |
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3But of the fruit of the tree that is in the midst of the garden, God said, "You shall not eat of it, and you shall |
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4And the serpent said to the woman, "You will surely not die. |
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5For God knows that on the day that you eat thereof, your eyes will be opened, and you will be like angels, knowing good and evil." |
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6And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate. |
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7And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves |
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8And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden. |
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9And the Lord God called to man, and He said to him, |
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10And he said, "I heard Your voice in the garden, and I was afraid because I am naked; so I hid." |
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11And He said, "Who told you that you are naked? Have you eaten from the tree of which I commanded you not to eat?" |
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12And the man said, "The woman whom You gave to be with me she gave me of the tree; so I ate." |
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13And the Lord God said to the woman, "What is this that you have done?" And the woman said, "The serpent enticed me, and I ate." |
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14And the Lord God said to the serpent, "Because you have done this, cursed be you more than all the cattle and more than all the beasts of the field; you shall walk on your belly, and you shall eat dust all the days of your life. |
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15And I shall place hatred between you and between the woman, and between your seed and between her seed. He will crush your head, and you will bite his heel." |
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16To the woman He said, "I shall surely increase your sorrow and your pregnancy; in pain you shall bear children. And to your husband, will be your desire, and he will rule over you." |
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17And to man He said, "Because you listened to your wife, and you ate from the tree from which I commanded you saying, |
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18And it will cause thorns and thistles to grow for you, |
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19With the sweat of your face you shall eat bread, until you return to the ground, for you were taken therefrom, for dust you are, |
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20And the man named his wife Eve, because she |
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21And the Lord God made for Adam and for his wife shirts of skin, and He dressed them. |
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22Now the Lord God said, "Behold man has become like one of us, having the ability of knowing good and evil, and now, lest he stretch forth his hand and take also from the Tree of Life |
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23And the Lord God sent him out of the Garden of Eden, to till the soil, whence he had been taken. |
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24And He drove the man out, and He stationed from the east of the Garden of Eden the cherubim and the blade of the revolving sword, to guard the way to the Tree of Life. |
Seems to me that Eve’s failure to obey HaShem has caused us to miss out on such a perfect life
that G-d had planned for us.
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1Now the man knew his wife Eve, and she conceived and bore Cain, and she said, "I have acquired a man with the Lord." |
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2And she continued to bear his brother Abel, and Abel was a shepherd of flocks, and Cain was a tiller of the soil. |
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3Now it came to pass at the end of days, that Cain brought of the fruit of the soil an offering to the Lord. |
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4And Abel, he too brought of the firstborn of his flocks and of their fattest, and the Lord turned to Abel and to his offering. |
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5But to Cain and to his offering He did not turn, and it annoyed Cain exceedingly, and his countenance fell. |
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6And the Lord said to Cain, "Why are you annoyed, and why has your countenance fallen? |
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7Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it." |
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8And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against |
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9And the Lord said to Cain, "Where is Abel your brother?" And he said, "I do not know. Am I my brother's keeper?" |
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10And He said, "What have you done? Hark! Your brother's blood cries out to Me from the earth. |
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11And now, you are cursed even more than the ground, which opened its mouth to take your brother's blood from your hand. |
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12When you till the soil, it will not continue to give its strength to you; you shall be a wanderer and an exile in the land." |
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13And Cain said to the Lord, "Is my iniquity too great to bear? |
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14Behold You have driven me today off the face of the earth, and I shall be hidden from before You, and I will be a wanderer and an exile in the land, and it will be that whoever finds me will kill me." |
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15And the Lord said to him, "Therefore, whoever kills Cain, vengeance will be wrought upon him sevenfold," and the Lord placed a mark on Cain that no one who find him slay him. |
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16And Cain went forth from before the Lord, and he dwelt in the land of the wanderers, to the east of Eden. |
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17And Cain knew his wife, and she conceived and bore Enoch, and he was building a city, and he called the city after |
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18And Irad was born to Enoch, and Irad begot Mehujael, and Mehijael begot Methushael, and Methushael begot Lemech. |
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19And Lemech took himself two wives; one was named Adah, and the other was named Zillah. |
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20Now Adah bore Jabal; he was the father of those who dwell in tents and have cattle. |
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21And his brother's name was Jubal; he was the father of all who grasp a lyre and a flute. |
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22And Zillah she too bore Tubal-cain, who sharpened all tools that cut copper and iron, and Tubal-cain's sister was Na'amah. |
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23Now Lemech said to his wives, "Adah and Zillah, hearken to my voice; wives of Lemech, incline your ears to my words, for I have slain a man by wounding him and a child by bruising him. |
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24If Cain shall be avenged sevenfold, then |
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25And Adam knew his wife again, and she bore a son, and she named him Seth, for God has given me other seed, instead of Abel, for Cain slew him. |
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26And to Seth also to him a son was born, and he named him Enosh; then it became common to call by the name of the Lord. |
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1This is the narrative of the generations of man; on the day that God created man, in the likeness of God He created him. |
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2Male and female He created them, and He blessed them, and He named them man Adam on the day they were created. |
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3And Adam lived one hundred and thirty years, and he begot in his likeness after his image, and he named him Seth. |
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4And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters. |
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5And all the days of Adam that he lived were nine hundred and thirty years, and he died. |
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6And Seth lived one hundred and five years, and he begot Enosh. |
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7And Seth lived after he had begotten Enosh eight hundred and seven years, and he begot sons and daughters. |
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8And all the days of Seth were nine hundred |
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9And Enosh lived ninety years, and he begot Kenan. |
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10And Enosh lived after he had begotten Kenan eight hundred and fifteen years, and he begot sons and daughters. |
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11And all the days of Enosh were nine hundred |
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12And Kenan lived seventy years, and he begot Mahalalel. |
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13And Kenan lived after he had begotten Mahalalel eight hundred and forty years, and he begot sons and daughters. |
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14And all the days of Kenan were nine hundred |
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15And Mahalalel lived sixty five years, and he begot Jared. |
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16And Mahalalel lived after he had begotten Jared eight hundred and thirty years, and he begot sons and daughters. |
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17And all the days of Mahalalel were eight hundred |
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18And Jared lived a hundred and sixty two years, |
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19And Jared lived after he had begotten Enoch eight hundred years, and he begot sons and daughters. |
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20And all the days of Jared were nine hundred |
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21And Enoch lived sixty five years, and he begot Methuselah. |
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22And Enoch walked with God after he had begotten Methuselah, three hundred years, and he begot sons and daughters. |
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23And all the days of Enoch were three hundred |
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24And Enoch walked with God, and he was no longer, |
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25And Methuselah lived a hundred and eighty seven years, |
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26And Methuselah lived after he had begotten Lamech, seven hundred and eighty two years, and he begot sons and daughters. |
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27And all the days of Methuselah were nine hundred |
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28And Lamech lived a hundred and eighty-two years, |
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29And he named him Noah, saying, "This one will give us rest from our work and from the toil of our hands from the ground, |
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30And Lamech lived after he had begotten Noah, five hundred and ninety-five years, and he begot sons and daughters. |
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31And all the days of Lamech were seven hundred |
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32And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth. |
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1And it came to pass when man commenced to multiply upon the face of the earth, and daughters were born to them. |
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2That the sons of the nobles saw the daughters of man when they were beautifying themselves, and they took for themselves wives from whomever they chose. |
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3And the Lord said, "Let My spirit not quarrel forever concerning man, because he is also flesh, and his days shall be Moses is the only patriarch we know of |
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4The Nephilim were on the earth in those days and also afterward, when the sons of the nobles would come to the daughters of man, and they would bear for them; they are the mighty men, who were of old, the men of renown. |
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5And the Lord saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. |
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6And the Lord regretted that He had made man upon the earth, and He became grieved in His heart. |
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7And the Lord said, "I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them." |
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8But Noah found favor in the eyes of the Lord. |
Maftir Portion
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5And the Lord saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. |
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6And the Lord regretted that He had made man upon the earth, and He became grieved in His heart. |
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7And the Lord said, "I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them." |
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8But Noah found favor in the eyes of the Lord. |
Amen.
Now, let’s see what the Conservative Jewish Movement has to say about this portion.
www.MyJewishLearning.com
God created forgiveness before anything in the physical universe because human beings are bound to err.
The Torah portion of Bereshit opens with a description of God’s creation of the universe. According to a midrash, God actually created something before creating the physical universe: repentance and forgiveness. It’s good that God did this, as the very first human being would quickly need them, and each following generation, down to today, would as well.
After God creates the first human beings, Adam and Eve, God places them in the Garden of Eden with one commandment — do not eat from the tree of knowledge of good and evil. But they do so almost immediately. The Talmud in Sanhedrin teaches that Adam ignored this single commandment after just ten hours of his existence. Only two hours later, he and Eve were permanently banished from Eden. “Adam did not sleep in this place of honor (the Garden of Eden) for even one night,” the Talmud states. This teaching implies that making mistakes, even big ones, is an essential aspect of our nature. God expects us to err. That is why God banishes but does not destroy Adam.
In an ironic twist, Adam learns about the possibility of forgiveness from his son Cain, who was also punished with exile. Another midrash explains that after Cain murders his brother Abel, God condemns him to live as a “drifter and a nomad” —
nah v’nad in the original Hebrew. But Cain doesn’t become a perpetual nomad. A few verses later, we learn that he settles in the land of Nod, whose very name sounds similar to the second word in the Hebrew phrase above. God must have forgiven Cain if he had settled in one location and founded a city there.
This midrash imagines Adam learning from his son Cain about the power of forgiveness. Adam smacks his face in astonishment and is overwhelmed with joy when he learns about God’s desire to forgive. He exclaims that his shame over breaking God’s commandment dissipates when he learns about repentance. In fact, he then composes a song praising God for the gift of forgiveness.
We are all created in God’s image, but that doesn’t make us perfect. God knows that making mistakes is in our nature. That’s why God created forgiveness before creating the world. What a cold world it would be if God did not forgive us, if others did not forgive us, and if we did not forgive ourselves for things we regret.
This need for forgiveness is especially apparent when we grieve the loss of someone dear to us. Sometimes we were the source of an unpleasant encounter with a loved one. But more often, we wrongfully blame ourselves. How can we not look back on such interactions and imagine alternative scenarios
that would ease our guilt?
Our memories tend to judge us harshly — that’s how memory works, and that’s why we need forgiveness.
We can forgive ourselves for lost opportunities to mend a relationship even after a loved one has died by incorporating and expressing their better values. We can honor the memories of our loved ones by extending forgiveness to others who may have hurt us. And we can show that their influence continues after death by enjoying our relationships more fully.
Now, let’s check out insights from
Rabbi Lord Jonathan Sacks (Ztl)
The Three Stages of Creation
בראשית
“And God said, let there be... And there was...
and God saw that it was good.”
Thus unfolds the most revolutionary as well as the most influential account of creation in the history of the human spirit.
In Rashi’s commentary, he quotes Rabbi Isaac who questioned why the Torah should start with the story of creation at all. Given that it is a book of law – the commandments that bind the children of Israel as a nation – it should have started with the first law given to the Israelites, which does not appear until the
twelfth chapter of Exodus.
Rabbi Isaac’s own answer was that the Torah opens with the birth of the universe to justify the gift of the Land of Israel to the People of Israel. The Creator of the world is ipso facto owner and ruler of the world. His gift confers title. The claim of the Jewish people to the land is unlike that of any other nation. It does not flow from arbitrary facts of settlement, historical association, conquest or international agreement (though in the case of the present state of Israel, all four apply). It follows from something more profound: the word of God Himself – the God acknowledged, as it happens, by all three monotheisms: Judaism, Christianity and Islam. This is a political reading of the chapter. Let me suggest another (not incompatible, but additional) interpretation.
One of the most striking propositions of the Torah is that we are called on, as God’s image, to imitate God. “Be holy, for I, the Lord your God, am holy” (Leviticus 19:2):
The Sages taught: “Just as God is called gracious, so you be gracious. Just as He is called merciful, so you be merciful. Just as He is called holy, so you be holy.” So too the prophets described the Almighty by all the various a tributes: long-suffering, abounding in kindness, righteous, upright, perfect, mighty and powerful and so on – to teach us that these qualities are good and right and that a human being should cultivate them,
and thus imitate God as far as we can.
Implicit in the first chapter of Genesis is thus a momentous challenge: Just as God is creative, so you be creative. In making man, God endowed one creature – the only one thus far known to science – with the capacity not merely to adapt to his environment, but to adapt his environment to him; to shape the world; to be active, not merely passive, in relation to the influences and circumstances that surround him:
The brute’s existence is an undignified one because it is a helpless existence. Human existence is a dignified one because it is a glorious, majestic, powerful existence...Man of old who could not fight disease and succumbed in multitudes to yellow fever or any other plague with degrading helplessness could not lay claim to dignity. Only the man who builds hospitals, discovers therapeutic techniques, and saves lives is blessed with dignity...Civilised man has gained limited control of nature and has become, in certain respects, her master, and with his mastery he has attained dignity as well. His mastery has made it possible for him to act in accordance with his responsibility.
The first chapter of Genesis therefore contains a teaching. It tells us how to be creative – namely in three stages. The first is the stage of saying “Let there be.” The second is the stage of “and there was.” The third is the stage of seeing “that it is good.”
Even a cursory look at this model of creativity teaches us something profound and counter-intuitive: What is truly creative is not science or technology per se, but the word. That is what forms all being.
Indeed, what singles out Homo sapiens among other animals is the ability to speak. Targum Onkelos translates the last phrase of Genesis 2:7, “God formed man out of dust of the ground, and breathed into his nostrils the breath of life, and man became a living creature,” as “and man became ruach memallelah, a speaking spirit.” Because we can speak, we can think, and therefore imagine a world different from
the one that currently exists.
Creation begins with the creative word, the idea, the vision, the dream. Language – and with it the ability to remember a distant past and conceptualize a distant future – lies at the heart of our uniqueness as the image of God. Just as God makes the natural world by words (“And God said...and there was”) so we make the human world by words, which is why Judaism takes words so seriously: “Life and death are in the power of the tongue,” says the book of Proverbs (Prov. 18:21). Already at the opening of the Torah, at the very beginning of creation, is foreshadowed the Jewish doctrine of revelation: that God reveals Himself to humanity not in the sun, the stars, the wind or the storm but in and through words – sacred words that make us co-partners with God
in the work of redemption.
“And God said, let there be...and there was” – is, the second stage of creation, is for us the most difficult. It is one thing to conceive an idea, another to execute it. “Between the imagination and the act falls the shadow.”[4] Between the intention and the fact, the dream and the reality, lies struggle, opposition, and the fallibility of the human will. It is all too easy, having tried and failed, to conclude that nothing ultimately can be achieved, that the world is as it is, and that all human endeavors are destined to end in failure.
This, however, is a Greek idea, not a Jewish one: that hubris ends in nemesis, that fate is inexorable, and we must resign ourselves to it. Judaism holds the opposite, that though creation is difficult, laborious and fraught with setbacks, we are summoned to it as our essential human vocation: “It is not for you to complete the work,” said Rabbi Tarfon, “but neither are you free to desist from it.”
This is usually translated as “God considers a good intention as if it were the deed.” I translate it differently: “When a human being has a good intention, God joins in helping it become a deed,” meaning – He gives us the strength, if not now, then eventually,
to turn it into achievement.
If the first stage in creation is imagination, the second is will. The sanctity of the human will is one of the most distinctive features of the Torah. There have been many philosophies – the generic name for them is determinisms – that maintain that the human will is an illusion. We are determined by other factors – genetically encoded instinct, economic or social forces, conditioned reflexes – and the idea that we are what we choose to be is a myth. Judaism is a protest in the name of human freedom and responsibility against determinism. We are not pre-programmed machines; we are people endowed with will. Just as God is free, so we are free, and the entire Torah is a call to humanity to exercise responsible freedom in creating a social world which honors the freedom of others. Will is the bridge from “Let there be” to “and there was.”
What, though, of the third stage: “And God saw that it was good”? This is the hardest of the three stages to understand. What does it mean to say that “God saw that it was good”? Surely, this is redundant. What does God make that is not good? Judaism is not Gnosticism, nor is it an Eastern mysticism. We do not believe that this created world of the senses is evil. To the contrary, we believe that it is the arena of blessing and good.
Perhaps this is what the phrase comes to teach us: that the religious life is not to be sought in retreat from the world and its conflicts into mystic rapture or nirvana. God wants us to be part of the world, fighting its battles, tasting its joy, celebrating its splendor. But there is more.
In the course of my work, I have visited prisons and centres for young offenders. Many of the people I met there were potentially good. They, like you and me, had dreams, hopes, ambitions, aspirations. They did not want to become criminals. Their tragedy was that often they came from dysfunctional families in difficult conditions. No one took the time to care for them, support them, teach them how to negotiate the world, how to achieve what they wanted through hard work and persuasion rather than violence and lawbreaking. They lacked a basic self-respect, a sense of their own worth. No one ever told them that they were good.
To see that someone is good and to say so is a creative act – one of the great creative acts. There may be a few individuals who are inescapably evil, but they are few. Within almost all of us is something positive and unique, but which is all too easily injured, and which only grows when exposed to the sunlight of someone else’s recognition and praise. To see the good in others and let them see themselves in the mirror of our regard is to help someone grow to become the best they can be. “Greater,” says the Talmud, “is one who causes others to do good than one who does good himself.” To help others become what they can be is to give birth to creativity in someone else’s soul. This is done not by criticism or negativity but by searching out the good in others, and helping them see it, recognize it, own it, and live it.
“And God saw that it was good” – this too is part of the work of creation, the subtlest and most beautiful of all. When we recognize the goodness in someone, we do more than create it, we help it to become creative. This is what God does for us, and what He calls us to do for others.
My desire is for you to share this teaching with everyone you know and that you continue to pray that Debra & I remain in strength with good health so that we may continue to serve HaShem through
our service to His people.
Please check out & SHARE Debra’s music
and her weekly podcast, A Story & A Song is now there too
Sunday mornings @ 11:30 ET
is always worth a half hour of spiritual uplifting:
You can find it easily on YouTube:
@JewishRockMusic
Or on Instagram at: debracohenmusicdotcom
Debra has a brand new book on Amazon
that everyone should read & review…
https://a.co/d/aAmG4pH
And here’s an extra special gift from Debra. Avinu, which means “Listen,” is the introductory word to the Song of Moses. Here is her lovely video version:
https://youtu.be/yCJu4HDvma4?si=i9M8mf1eaLkAJs4R
And please share this teaching with those
whom you suspect could do with a little insight
into G-d’s Word & His Ways…


