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Parashat Noach
Bereishit [Gen.] 6:9-11:32

6:9 Eleh toldot Noach Noach ish tzaddik tamim hayah bedorotav et-ha'Elokim hithalech Noach
This is the history of Noach. Noach was a righteous man, flawless in his generation; Noach walked with G-d.

 toldot - history [generations]

The word toldot refers to "happenings"; it is what is described in Mishlei 27:1 as "for you do not know what the day will bring."  This is based on the verse following in which Noach is described as Vayoled Noach (Noach fathered/begot).  These words are read as belonging to what the first verse told us, i.e. the three virtues which Noach practiced as opposed to his peers.  Being a tzaddik, a righteous person, meant not engaging in violent means to gain one's objectives.  The Torah stated in v11 that his generation was guilty of random violence.  His second virtue was that he was tamim (perfect), that he was consistent and thorough in the way he practiced his virtues.

The Torah applies the term tamim to the parah adamah (red heifer), i.e. a cow that was uniformly red hair.  Even two hairs of a different color disqualify such an animal from fulfilling its designated purpose - "an animal which is without blemish" (BaMidbar 19:2).

Mum is a Hebrew term which describes a character defect in human beings.  This is why Torah describes Noach as tamim "free from blemish."


Noach ish tzaddik - Noach was a righteous man

According to the Peshat of the text the reason that Noach's name is mentioned three times in this verse is because of the three levels of perfection he had attained, i.e. he was righteous, perfect, and he walked with G-d.

"The righteous man walks in his integrity; happy are the children who come after him" (Mishlei 20:7).  

Shlomo told us in this verse that a person cannot be considered as righteous (tzaddik) until he has walked in integrity when serving Hashem.  What is this "integrity" which Shlomo talks about here?  It means that one performs G-d's mitzvot because of love and reverence of Him., not because one hopes to benefit by this in the eyes of one's peers and by attaining honor in their eyes.  It is appropriate for man to perform good and kind deeds to the  best of his ability without bragging about them.  In fact, he should endeavor to refrain from even mentioning that he has performed such deeds.  Anyone who does tell about this and claims credit for such good deeds is actually considered as a sinner.  It is the mark of a righteous person who walks in integrity with his G-d that he does not boast about his virtues and the good deeds he has performed.

"The wise in heart will accept the mitzvot, whereas the one who speaks foolishly will be afflicted" (Mishlei 10:8).

What Shlomo meant was that the person who is truly wise gets hold of G-d's mitzvot with his hands and performs them without speaking about this with his lips.  The foolish person is the exact reverse of the wise man.

As to the second half of the verse in Mishlei 20:7 quoted previously, "happy are the children who come after him" Shlomo refers to the ability of parents to confer merits on their children after them.  This is analogous to G-d saying in Shemot 20:6 that "He [G-d] will perform kindness to thousands of generations of descendants of the righteous."  This is applicable in the event that their ancestors performed the mitzvot from a sense of love for G-d, whereas a different statement in Devarim 7:10 in which G-d is portrayed as extending kindness to one thousand generations refers to ancestors who performed G-d's mitzvot only out of a sense of awe and fear of the consequences if they would fail to do so.

In other words, the accumulated merits of the fathers are a source of benefit for their children in the eyes of G-d.

It is possible the opening verses in Parashat Noach are intended to praise Noach in three stages, each stage being superior to the preceding one.  The Torah mentions last that Noach "walked with G-d."  This virtue of walking with G-d is a very great virtue indeed, a virtue which is superior to perfection.  Perfection, on the other hand, is superior to the virtue described as righteous (tzaddik); the Torah states that Noach had attained these three levels of moral achievements progressively until he had qualified for the description et-ha'Elokim hithalech Noach.

6:10 Vayoled Noach shloshah vanim et-Shem et-Cham ve'et-Yafet
Noach fathered three sons, Shem, Cham and Yafet

Shem et-Cham ve'et-Yefet - Shem, Cham and Yafet

Yafet appears to have been the eldest of the three brothers seeing that in 10:21 the Torah states, "brother of Yefet, the elder." 

Cham appears to have been the youngest, as Torah writes in 9:24, "and he realized what had been done to him by his youngest son."

The reason Torah mentions Shem first was because he was the most outstanding of Noach's children. This is why Yafet had to be mentioned only after Shem.

6:11 Vatishachet ha'aretz lifnei ha'Elokim vatimale ha'aretz chamas
The earth was corrupt before G-d, and the earth was filled with violent crime.

vatishachet ha'aretz lifnei ha'Elokim - The earth was corrupt before G-d

This is reference to the idolatry practiced by man.  The Torah alluded to the fact that the sins of mankind included both trespasses against G-d as well as trespasses against society.  They corrupted religion and they corrupted the basics of procreation.  These latter sins also included indiscriminate robbery among the people.  The Torah refers to this by writing vatimale ha'aretz - "and the earth was filled with violent crime"  and the repetition ki-male'ah ha'aretz - "the earth is filled with violent crime" (v13).

The Torah reports G-d's decision to bring on the deluge in connection with the report of the violence, therefore it is clear that this sin weighed most heavily and that the decree to destroy mankind was not sealed until G-d had reviewed the indiscriminate violence on earth (Sanhedrin 108).

Support for this view is found in two verse of Sefer Yeshayahu.  Yeshayahu 54:14 states, "You shall keep away from oppression [do not engage in it] and you shall have no fear, and from ruin and it shall not come near you."  Yeshayahu had said previously (v9), "that this is like the deluge to Me..."  In other words, Yeshayahu [in the name of G-d] warns the people that the deluge had been due to the violence and oppression practiced by people against each other.

The reason why this was the most critical sin was that it is a trespass against common sense.  If there were no G-d at all, mankind would have to legislate laws controlling violence as otherwise civilization would collapse of its own.  A society which did not even observe such a code of laws could not expect to endure.

Just the very occurrence of the deluge is proof positive that the universe was a creation and that a Creator presides over it and watches it; it proves that the same Creator punishes those who are guilty and saves the ones who deserve to be saved such as Noach and his family.  It proves further that G-d's supervision is not limited to the celestial spheres but that it extends to our "lower" world also.  Just as Adam was the ancestor of all mankind after him, so Noach became the ancestor of all mankind after the deluge.

Just as Adam had three sons, Kayin, Hevel, and Shet, so Noach had three sons, Shem, Cham, and Yafet.  Just as two of Adam's sons were his mainstay whereas the third one was cursed, so you find that one of Noach's sons was cursed.  Just as Adam's third son was the one who became the link to posterity, so Noach's third son is the true link to posterity as only the descendants of Shem are the ones who will qualify for resurrection.

6:12 Vayar Elokim et-ha'aretz vehineh nishchatah ki-hishchit kol-basar et-darko al-ha'aretz
 and beheld that it was corrupt, for all flesh had corrupted its way on the earth.

vayar Elokim et-ha'aretz - G-d saw the earth

At this point the Torah reverts to G-d's Name Elokim to indicate that the Attribute of Justice enters the picture at this stage.  Seeing that the sins of that generation were so great the Attribute of Justice was poised over them.


vehineh nishchatah - for all flesh had corrupted

What precisely did this corruption consist of?

"For all flesh had corrupted its way on the earth," they were all destroying their own seed.  They did not want to procreate and used sexual union for pleasure only.  This is what is meant by Yeshayahu 57:5, "the ones who slaughter the children."

Our Sages (Niddah 13) comment on this that they squeezed out their semen before impregnating their wives.  Seeing that they had become guilty of destroying semen which becomes a fetus after forty days, they were punished with a deluge which poured rain on them for forty days (Pirke de Rabbi Eliezer 22).

Actually, the people of that time were guilty of four sins:

• idolatry
• sexual licentiousness - including incest
• murder
• gratuitous violence

The sin of corruption did not only include humans but it had also corrupted the behavior of the animals.  This is why our Sages (Sanhedrin 108) explained, "the ones who had become guilty of wasting hot semen were punished by a deluge of hot water."  This fact is based on the words used at the end of the deluge in 8:1 "vayashoku hamayim" (and the waters cooled off).

6:13 Vayomer Elokim le-Noach ketz kol-basar ba lefanai ki-male'ah ha'aretz chamas mipeneihem vehineni mashchitam et-ha'aretz
G-d said to Noach, "The end of all flesh has come before Me. The earth is filled with violent crime because of them, and so, I will destroy them with the earth.

ketz kol-basar - The end of all flesh

Wherever you find debauchery and idolatry, a general destruction takes place which does not differentiate between the guilty and the innocent. (Rashi)  Nonetheless, Noach was spared.  A tzaddik gamur, a perfectly righteous person, remains invulnerable even at a time when the angel of death receives the power to strike and no longer differentiate between the righteous and the sinful.  But even he must not defy the angel of death.  He should not expose himself to the danger but had best take refuge in his home, just as Yisrael did in Egypt on the night when the firstborn of the Egyptians perished (Shemot 12:22).  That is why G-d shut Noach in the Ark.


Gematria

vayomer Elokim le-Noach ketz kol-basar - G-d said to Noach, "The end of all flesh has come before Me.

The word ketz (end) alludes to the days of the Flood, 190, which is the gematria of ketz: 40 days of rain (7:12), and 150 days of surging water (7:24) (Peirush HaRokeach)


Sod

Whenever a person commits a sin, an angelic Prosecutor is created.  This Prosecutor is called Ketz (End).  It is this angelic being that ultimately punishes each person for his sin; it is not satisfied with anything less.  In order to fulfill it destiny, this Prosecutor must attack its creator and wage battle against him, until it is consumed by this action.  This End cannot be done away with unless the individual responsible for its creation repents completely (Zera Berach, Pt. 1)

6:14 Aseh lecha tevat atzei-gofer kinim ta'aseh et-hatevah vechafarta otah mibayit umichutz bakofer
Make for yourself an ark of cedar wood. Make the ark into compartments and caulk the inside and outside with tar.

G-d told Noach to take trees from the area of the Ararat Mountains. These are in the est of Turkey toward Baghdad (Bereishit Rabbah).  This wood is very strong and water resistant.  In Hebrew it is called gopher wood.  Some say this is balsa wood, which is very light and buoyant (Abarbanel).  G-d also commanded Noach to divide the ark into compartments.  It would be separated into different levels and sections; these, in turn, would be divided into smaller rooms.  In this manner, all the animals would be able to be kept separate.

6:16 Tzohar ta'aseh latevah ve'el amah techalenah milmalah ufetach hatevah betzidah tasim tachtim shni'im ushlishim ta'aseha
Make a skylight for the ark, and finish it to one cubit at the top. Place the opening of the ark in its side. Make a lower deck, a second and a third deck.

The ark's opening had to be left in its side, rather than on top as in the case of other ships; the flood rains would be very heavy, and would swamp the ark if it were open on top.

The was divided into three levels.  The uppermost deck was for Noach and his family, the middle one for the animals, and the bottom deck was for waste (Sanhedrin, Chapter 10)

6:19 Umikol-hachai mikol-basar shenayim mi-kol tavi el-hatevah lehachayot itach zachar unekevah yihyu
From all living things, from all flesh, two of each shall you bring to the ark, to keep them alive with you. They shall be male and female.

G-d told Noach that these animals were not merely to survive, but "to live."  He should take as good care of them as he does of himself.  They would all be needed to replenish the world (RaMBaN).

Noach complained, "How could I ever have the strength to bring together all the animals in the world?"

The angels in charge of each species then descended, and each brought it species to the ark (Pirkei Rabbi Eliezer; Targum Yonatan).



The Covenant

8:20 Vayiven Noach mizbeach l'HASHEM vayikach mikol habehemah hatehorah umikol ha'of hatahor vaya'al olot bamizbeach
Noach built an altar to HASHEM, and took of every [ritually] clean animal and of every [ritually] clean bird, and brought up burnt-offerings on the altar.

After Noach had completed the evacuation of the ark, and had arranged all things in their proper places, he began to think, "Why did G-d command me to bring seven of each kosher (clean) creature into the ark?  If it was only to replenish the world, a single pair would be enough.  G-d's command indicates that He wishes that I offer some of them as a sacrifice (Bereishit Rabbah 34).

He also learned this another way.  At first the kosher animals came just like the others, a single pair.  Then G-d told Noach to bring an additional six pair of each kosher species into the ark.  These Noach was to bring in personally, with his own hands.  Noach deduced that G-d intended that he should bring these additional ones as sacrifices  G-d had therefore commanded him to bring them in with his own hands, that he have a portion in preparing for this important act (RaMBaN)

The Hebrew word for "built" here is וַיִנֶן (vayiven), from the root בנה (banah), meaning "build."  This word can also be associated with the root (byn) בין, meaning "understand."  It would then be related to the word (binah) בינה, "understanding."  The Midrash takes this to be the meaning of vayiven:  "Noach understood an altar." This means that he understood that he should offer sacrifices, for the reason mentioned earlier (Bereishit Rabbah).

9:3 Kol-remes asher hu-chai lachem yihyeh le-ochlah keyerek esev natati lachem et-kol
Every moving creature that lives, shall be yours for food; like the green vegetation [which I gave previously] I have [now] given you everything [for food].

 9:4 Ach-basar benafsho damo lo tochelu
Nevertheless, flesh with its lifeblood, you shall not eat.

The new era spelled the end of the vegetarian diet which had been in force from creation for 1656 years.  Far from calming man's behavior, this diet had been powerless to prevent him from becoming cruel, egoistic, and perverse.  Accordingly, a new orientation was now called for.  It was part of a new method of moral training, which was to permit all of creation to raise itself up, progressively, to holiness.

"The whole universe is like a temple where all sing the glory of G-d (Tehillim 29:9).  At every rung of the ladder extending from the depths of life on earth to the sublimest regions of the spirit, all the elements reach upwards and strive to come ever closer to the holy, Divine source of life and blessing.  Indeed, in nature there exists a hierarchical order which extends right down to inorganic elements, differentiated by the measure of the vitality which they receive from the supreme source of the Divine light.  This sequential connection of the spheres of creation encompasses the mineral, vegetable, animal, and human realms.  The continual rise of each constituent occurs step by step.  Thus, rain falls on the earth, it waters the earth, it helps the seed to germinate.  The seed assimilates and transforms elements in the earth to grow into a plant.  The plant is eaten by animals, and the vegetable element, thanks to this transmigration, reaches a level of existence where the soul begins to shine forth on the purely physical world.  Ultimately, man consumes the flesh of the animals, which becomes part of the man himself.  The animal comes ever closer to the source of light contained in the spiritual soul.  In this way, the different elements of nature ascend to the threshold of the metaphysical world, where the unfettered human soul will rejoin the heavenly sphere of absolute holiness" (Rabbi M. Cordovero)

Seen in this perspective, the authorization for eating meat is a part of the universal uplifting of the spheres of creation to the heights of holiness.   Thus the change in diet, coming at the beginning of a new epoch in human history, is characteristic of profound changes in the physical and moral development of the human race from that time onward.  Although the Torah authorizes eating meat for the reasons given above, it does so only on certain conditions, thus limiting and restricting the allowed practice.

9:9 Va'ani hineni mekim et-beriti itechem ve'et-zar'achem achareichem
Behold, I am making a covenant with you and with your offspring after you.

Gematria:

mekim et-beriti itechem - I am making a covenant with you 

The final letters of these words spell מֵתִים (metim) (the dead).  This is an allusion regarding the Resurrection of the Dead, for G-d has established His covenant to bring them back to life.

9:12 Vayomer Elokim zot ot-habrit asher-ani noten beini uveineichem uvein kol-nefesh chayah asher itchem ledorot olam
G-d said, "This is the sign of the covenant that I pledge between Myself and you, and between every living creature that is with you, for the generations of all time. 

9:13 Et-kashti natati be'anan vehayetah le'ot berit beini uvein ha'aretz
I have set my [rain] bow in the clouds, and it shall be a sign of the covenant between Myself and the earth.

Et-kashti natati be'anan - I have set my bow in the clouds

The stars and celestial phenomena, from the time they were created, were destined to serve as "signs" for man (Bereishit 1:14).  The moon became Yisrael's emblem, the sun symbolized the other nations, the stars were designated as a pledge to Avraham regarding his descendants.  Here the rainbow appears as a sign of the covenant established with Noach for the salvation of mankind.

Why was the rainbow chosen as a symbol of peace between HaShem and mankind?  HaShem said, "When I brought the Mabul (Flood), My bow was drawn against man.  The rainbow resembles a reversed bow, signifying that there shall be no more "arrows from Heaven" sent to destroy humanity (Rashi)

Periodically the rainbow appears in the sky to reassure us that despite our sins, Hashem will not annihilate us.  However, the rainbow is also an ominous reminder that without HaShem's covenant, we too would be judged like Noach's generation.

It is forbidden to stare at the rainbow because HaShem's shechinah appears in it.  However, it is proper to gaze briefly at it and recite a blessing, reminding ourselves that HaShem promised not to bring destruction upon us depsite our sins.  This consideration should serve to evoke in our minds thoughts of teshuvah (repentance).


Et-kashti natati be'anan - I have set my bow in the clouds

The plain meaning of these words is that the rainbow is to serve as a sign just as when Yaakov and Lavan erected a mound (pile of stones) as a monument, i.e. a symbol of their treaty in Bereishit 31:52.  Another example of such a symbol is found when Avraham and Avimelech concluded a treaty in Bereishit 21:30 and Avraham set aside seven sheep to serve as a visible symbol of their treaty, (as testimony that he had dug the well).  Any symbol which is displayed in front to two partners to a treaty or agreement is called אות (sign)."  This is particularly evident when the removal of the foreskin is referred to as the "sign" (אות), of the covenant between G-d and the Jewish people (Bereishit 17:11).  Just as circumcision is the symbol of a special relationship between Avraham and his descendants and G-d, so the rainbow was a symbol of a new relationship between G-d and mankind which would preclude the recurrence of a deluge.

Remember that this sign of the rainbow is not one that is visible on a daily basis whenever there are clouds in the sky as the wording of the Torah might suggest.  The rainbow is also not visible on every rainy day.  However, in a generation which is guilty of sins it appears in order to remind people of G-d's commitment.  During the generation of King Chiskiyahu, a rainbow was never observed; neither was it observed during the generation of Rabbi Shimon bar Yochai.  The reason was that both these people were so righteous that their accumulated merits served as sufficient protection for the people of their respective generations.  It is also reported (in the same section of the Midrash) that in the time of Rabbi Yehoshua ben Levi there never appeared a rianbow in the sky.  Such phenomena explain why the word לדרת (ledorot) in ledorot olam (Bereishit 9:12) "for the generations of all time" is spelled with the respective letters ו (vav) missing.  This was a hint that there would be generations which do not require this sign as reassurance that there would not be another deluge.


Sod

kashti - My bow

A Kabbalistic approach, the word קשּׁתי (kashti) is derived from קשׁה, hard, severe.  It is a reference to the attribute of Justice, the "hard" attribute.  G-d said that it should become the sign of the covenant, i.e. the sign of circumcision.  The Torah very significantly did not say את הקשת נתתי בענן, "the rainbow I have placed in the cloud." in other words "the well-known rainbow."  The reason G-d refers to "My rainbow," is to remind us that the cloud He speaks of is not one of the regular clouds which appear in the sky every day.  He does not speak of the kind of cloud which discharges rain.  G-d speaks of the ענני הכבוד (Ananei HaKavod), Clouds of Glory, such as when we are told in Shemot 16:10 "the Glory of HASHEM appeared in the cloud" (the prelude to Yisrael receiving meat and bread from heaven at the hands of G-d).  The meaning of the words in that verse, kvod HASHEM nir'ah be'anan, "the glory of HASHEM appeared in the cloud." (Shemot 16:10), is "the Attribute of Justice will then become manifest in the cloud."  Also, "as the appearance of the bow which shall be on a rainy day, so was the appearance of the semblance of the Glory of G-d."  The Kabbalists consider that the continuous spectrum of colors in the rainbow reflects the Divine attributes in their nuanced variety.  The Yechezkel 1:28 says, "Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness round about; this was the appearance of the likeness of the Glory of HaShem.  And when I saw it, I fell upon my face, and I heard the voice of One that spoke."

And just as the rainbow is a binding-together of a sevenfold radiation, so too is the light emanating from G-d's Presence to be considered the radiance of a sevenfold goodness.  Our daily prayers allude to these seven attributes of the Divine light in Sim Shalom: "Bless us all alike, our Father, with the light of Your countenance, for by the light of Your countenance have You given us, HaShem our G-d, a Torah of life, loving kindness, charity, blessing, mercy, life and peace."

Consequently, the seven colors are in some way the projections of the attributes of Divine love.  Because of this, G-d proclaimed: "At a time when I bring clouds over the earth, the bow will be seen in the clouds.  I shall remember My covenant..." (Bereishit 9:14-15)

9:24 Vayiketz Noach miyeno vayeda et asher-asah lo beno hakatan
Noach awoke from his wine [induced sleep] and he realized what had been done to him by his youngest son.

Cham was the youngest of Noach's sons.  Why then did Noach curse Kenaan, Cham's son instead of Cham?  Actually, there were two reasons why Noach did not curse Cham himself:

• He was not able to curse Cham effectively since G-d had already blessed him as we read in Bereishit 9:1 "G-d blessed Noach and his sons."
• Had Noach cursed Cham he would have only be able to make such a curse apply to his body but not his descendants (seeing that any offspring of Cham which had already been born would not have been included in the curse).  This is why he chose to curse Kenaan who as Cham's firstborn so that even if he were to father a thousand children they would all be included in the curse.  When the verse tells us that Cham's offspring were: Kush, Mitzrayim, and Put, and Kenaan (10:6), in that order which at first glance gives the impression that Kenaan was the youngest of the four, the Torah enumerated these sons after the curse, at a time when Kenaan had already been demoted from his rank as the firstborn.  Proof that Kenaan was indeed Cham's firstborn son is when the Torah said in 9:21 "He (Cham) the father of Kenaan saw his father's nakedness, etc."  If Cham had already had other sons at the time, why would the Torah describe him as the father of Kenaan rather than as the father of his older brothers.  No doubt at the time when this occurred Kenaan was the only son whom Cham had fathered.

9:25 Vayomer arur Kena'an eved avadim yihyeh le'echavHe said, "Cursed is Kenaan. A slave of slaves shall he be to his brothers."

According to the peshat (plain meaning) of the text, Noach made the curse fit the sin of his son.  He who had shamed his father by viewing his nakedness and not only not covering his father's nakedness, but calling in his brothers to show them that spectacle, in other words, making sport of his father, was cursed by becoming an object of derision as a punishment for having made his own father an object of derision.

Shem and Yafet who had covered their father's nakedness and put the blanket on their shoulders in a dignified manner walking backwards, were rewarded by G-d in a manner fitting their sensitive conduct.  Yisrael, the descendants of Shem who later on received the Torah were given the commandment of tzitzit (fringes) on their garments as a form of distinction.  The descendants of Yafet will merit proper burial at the time of the final war before the arrival of the Mashiach, the war between Yisrael and G-d and Magog.  We know from 10:2 that Gomer and Magog are descendants of Yafet.  From this entire episode we can learn that when two people between perform a single commandment, they receive a reward for having performed the entire commandment.  Furthermore, the one who commenced the performance receives a greater reward.  Yechezkel 39:11 states "I will provide a burial ground for Magog."  This is his reward for his conduct vis-a-vis his father Noach although in the war under discussion he attacked Yisrael.  The Torah stresses the difference between the relative merit acquired by Shem and that acquired by Yafet in our episode of covering their father, by not writing "they took the garment," but by writing "Shem and Yafet each took the garment..."  The word ויקח (vayikach) is in the singular.  This is an allusion that Shem made the greater effort of the two.

10:1 Ve'eleh toldot benei Noach Shem Cham vaYefet vayivaledu lahem banim achar hamabul
These are the histories of Noach's sons, Shem, Cham and Yafet. Children were born to them after the Flood.

The reason the Torah spends so much space on the details of the this list of descendants of Cham is to inform us about how many nations were descended from him is to make us aware that Avraham a descendant of Shem, merited to become the father of the Jewish nation.  The Torah hints that the only reason that there was a need for seventy nations in the first place was to ensure that out of these would emerge at least the one nation that G-d has chosen to become special to Him.

10:11 Min-ha'aretz hahi yatza Ashshur vayiven et-Nineveh ve'et-Rechovot ir ve'et-Kelach
Ashshur departed that land, and he built Nineveh, Rechovot Ir and Kalach.

Ashshur was one of the sons of Shem as we are told in v22 that Shem's sons were Elam, Ashshur, Arpachshad Lud and Aram.  Seeing that most of the people alive during the generation of the Tower were descendants of Shem, the Torah mentioned that Ashshur had left that land (the valley including Bavel).  He had not had part in the uprising against G-d that those people were planning (Bereishit Rabbah 37:4).  The words min-ha'aretz hahi mean that Ashshur dissociated himself from these poeple and their land as he realized they were preparing to rebel against G-d.  This also explains Tehillim 83:9 "Also Ashshur made common cause with them," That on this occasion Ashshur was on the side of G-d, the psalmist had to contrast this with a future occasion when also Ashshur joined the forces of evil planning to wipe out the Jewish people.

10:14 Ve'et-Patrusim ve'et-Kasluchim asher yatze'u misham Plishtim ve'et Kaftorim
[Also] the Patrusim, and the Kasluchim, from whom came the Pelishtim and the Kaftorim.

The Torah stresses this in order to tell us that the nation of the Plishtim (Philistines) have their origin in bastardy.  The two above-mentioned nations engaged in wife-swapping and the Plishtim emerged as a result of this incest (Bereishit 37:5).  You will find that all these descendants of Mitzrayim have names which end with the letters ים (sea) an allusion to their evenutal demise in the sea (Pessikta Zutrata).

11:1 Vayehi chol-ha'aretz safah echat udevarim achadim
The whole earth had one language, with conforming words.

In the year 1996 after creation (1764 b.c.e.) a great tragedy occurred.  As mentioned earlier, the Great Flood occurrec in the year 1656 (2107 b.c.e.).  We can see that the Tower of Bavel was built a mere 340 years after the Great Flood.

These people had the audacity to rebel against G-d.  They did not learn a lesson from previous times, from the generation of Enosh and the generation of the flood, who were wiped out for their sins.

The generations following the Great Flood showed little gratitude.  In stead of thanking G-d for allowing them to live, and for making their ancestors survive the flood, they began to rebel against Him.  Even though barely 340 years had passed since the Great Flood, they had forgotten their pain and were sinning once again.  Even though people started sinning right after the Great Flood, the merit of Shem protected them, and G-d gave them a chance.  The numerical value of Shem (שֵׁם) is 340.

Since people lived such long lives in those days, 340 years was considered a short time.  Today, when a person thinks back forty years, it seems like but yesterday.  In those days, the same was true of 340 years.

Furthermore, the effects of the Great Flood was so great that it left much evidence in its wake.  It took many years before the world was restored.

What these people did was based on a basic error.  They knew that the flood had occurred 1656 years after creation, and they became obsessed with the idea that this was a cyclic phenomenon, that G-d would bring a flood every 1656 years.  They tried to figure out a way to escape a future flood.  They would build a very tall structure, which could not be washed away by any flood; then, if G-d ever brought another flood to the world, they would have a safe place to wait it out.

In building the Tower, the people said that they were making it "lest we be scattered on the face of all the land" (11:4).  They were saying, "We shall make ourselves a shelter  so that if another flood comes, we will not be dashed about and scattered all over the land."

These people also used their "one language" to say many things that were disrespectful to G-d.  Their philosophers argued that G-d has no interest in our world.  They claimed that the direction of the world was left to the planets and stars, that it would be beneath G-d to be concerned with mere flesh and blood and to answer eauch one as if He recognizes him.  Much later, Aristotle had a similar opinion, teaching that G-d is only concerned with the astronomical.

Their intent was to place int he heavens an idol holding a sword in its hand, as if it were ready for battle.  This alluded to the fact that they were waging war against G-d, by not accepting His authority.  They assumed that G-d did not direct the lower world; they brazenly proclaimed, "Even though we are rebelling against G-d, He can do us no evil.  We are under the direction of the stars and planets."

When the Tower of Bavel was built, Avraham was 48 years old.  They also showed disrespect for him.  Since he did not yet have any children, they would humiliate him and say, "Look at the eunuch!  He is like a mule that can have no children."

Because of their disrespect for G-d and Avraham, these people became separated from G-d.  The Torah therefore says that "they migrated from the east."  This cannot be speaking of a geographical migration, since the tower was built in Bavel, which is in the east.  (Actually, the word the Torah uses here for "east" is קֶדֶם (kedem), and not the more usual מִזְרַח (mizrach). The word kedem also means "ancient times;" the word therefore alludes to G-d.)  This phrase indicates that these people "migrated" away from G-d. (Bereishit Rabbah)

They sought out a place large enough for all of them to plot together.  They found such a large fertile area in the land of Shinar, in the vicinity of Bavel. (Bereishit Rabbah; Rashi)

This was a major find, because there had never been a place like this.  G-d had recently created it, just for them.  If a person wishes to head in a certain direction, he is given every opportunity from on high.  G-d therefore created a beautiful area, where they would be able to carry out their plans. (Yafeh Taor, p. 231)


The Ten Generations from Noach to Avraham

These short chapters record the ten generations from Noach until Avraham.  The Torah provides this genealogy to teach us that the world was created by G-d, to refute the opinion of some philosophers who say that it always existed.  From these genealogies, we learn that Avraham knew Noach.  He repeated the story of the Flood to his children as he himself had heard it from Noach.  Noach also told Avraham the story of Adam, as he had heard it from his grandparents.  Yitzchak and Yaakov also knew Shem; from him they heard the whole story of the Flood and what had occurred in the ark.  Yaakov told all this to his children.  In this manner, there was a direct tradition, going all the way back to creation. (RaMBaN).

1st Generation: Shem, son of Noach, born 1558 after creation; died in 2158.

2nd Generation: Arpachshad, born two years after the flood in 1658; died in 2096.

3rd Generation: Shelach, born in 1693; died in 2126.

4th Generation: Ever, born in 1723.  He was a great genius, and he founded an academy in which the Patriarchs studied (Yaakov studied there for 14 years). Ever died in 2187.

5th Generation: Peleg, born in 1757; died in 1996, the same year which the builders of the Tower were punished.

6th Generation: Re'u, born in 1787; died in 2026.

7th Generation: Serug, born in 1819; died in 2049

8th Generation: Nachor, born in 1849; died in 1997.

9th Generation: Terach, born in 1878; died in 2083. He invented a method of stamping coins with various figures and inscriptions.  He was also the greatest of the idolatrous priests. (Shalshelet HaKabbalah)

10th Generation: Avraham, born 1948; died in 2123.

32 Vayihi'u yemei-Terach chamesh shanim umatayim shanah vayamot Terach beCharan
The lifetime of Terach was two hundred and five years. Terach died in Charan.

In some Torah scrolls, the word חָרָן (Charan) is written with the letter נ (nun) reversed (the word Charan means anger) and this alludes to the fact that until the time of Avraham, divine anger was directed against the world.  The twenty generations from Adam until Avraham angered G-d, bringing upon themselves the catastrophes of the Great Flood and the separation of nations.  When Avraham came along, the world was improved and much good came about. (Rashi)


Biblical Characters of Parashat Noach

אנוֹשּׁ (Enosh)

(3rd generation) Enosh was born in the year 235 (3526 b.c.e.). Adam, Shet, and Enosh all looked alike. Since Adam was created by G-d, all his features were perfect; he was absolutely handsome. Although Shet and Enosh were born in a natural manner, from a woman, they looked exactly like Adam. This is alluded to in the verse, "And Shet was ALSO born a son, and he named him Enosh" (Bereishit 4:26). The word "also" would normally be superfluous, but it comes to teach us that both Shet and Enosh resembled Adam (in looks and in deeds) (Zohar 1:36, 1:54, 1:56)

Then people became wicked, they began to worship idols. Even Enosh himself became caught up in this error (Yad, Avodat Kochavim). Some say that he did not engage in idolatry until after Adam died (RaMBaN).

Idolatry began as the result of a logical mistake. Enosh said to himself, "G-d created the stars and planets with which to direct the world. Since He placed them in the heavens in a place of honor, we too must respect them. This is the same as the honor we show to a king's ministers. When we honor them, we are actually showing respect for the king himself." None of these people thought that the sun and stars were gods, they were not fools or idiots. But they thought that it was G-d's will that they respect these astronomical bodies. 

Four things changed in the days of Enosh son of Shet, the soil of the hills became hard and non-tillable; corpses began to decompose and smell; people's faces took on a resemblance to those of monkeys; and people became susceptible to harm from demons (Bereishit Rabbah 23:6).

• They lost the handsome appearance of previous generations and began to look like apes. 
• Authority was given to the evil, maleficent Forces to attack them. Until this time, such Forces were afraid of humans, just as a person is afraid of a lion. The world was set up so that man dominated even such entities, but the sin of Enosh's generation caused this to be reversed. 
• Although it had been decreed that man die because of Adam's sin, a human body would then decay in the grave without being attacked by worms. From Enosh's time on, it was decreed that worms and maggots would be able to invade the grave. The Mishnah therefore teaches, "Be extremely humble, for man's hope is the worm" (Avot 4:4; Zera Berach, Part 1). One must be very humble, since it was the pride of Enosh's generation that led to the decree that worms could attack the grave. 
• All the mountains that had been made for man's enjoyment were transformed into rocky crags, which were totally useless. 

Enosh misled the world through his pen, with which he recorded all the forms and shapes of idols. And this is what is meant by "the pen of Enosh" (Yeshayahu 8:1; Zohar 2:192b)

 Zohar, Shemot, Section 2, Page 192b 

We have found in the Book of Enoch (Chanoch) the following: “An only son [Tr. note: Aharon.] will be born unto Him of the White Head, [Tr. note The Supernal Priest] and when they of the asses’ flesh [Tr.note: The mixed multitude, cf Yechezkel 23:20]. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Yeshayahu 8:1), namely, to the style of the wicked Enosh, the grandchild of Adam (Bereishit 5:6), who corrupted the world by chiseling images and idols with that “style”.

Enosh died in the year 1140 after creation (2621 b.c.e.)


קינן (Keinan)

(4th generation) Keinan was born in the year 325 after creation (3436 b.c.e.).

Alexander the Great explored an island in the Indian Ocean.  There he found a tribe with an extremely feminine appearance.  They subsisted on raw fish which they swallowed alive.  It is said that Keinan is buried on that island.  Keinan was a great genius, knowing all things, even how to dominate the demons.  He was able to figure out that G-d would bring a flood to destroy the world.  All this is found on a monument (on that island) engraved in clear Hebrew script.  It is also written that in his time, the ocean rose and flooded a third of the world (Abarbanel, quoting Josephus).

Keinan died in 1235 (2526 b.c.e.)


מהללאל (Mahalalel)

(5th generation) Mahalalel was born in 395 (3366 b.c.e.).  He died in 1290 (2471 b.c.e.).

Chronology of Sefer Bereishit - Parashat Noach


Year 1536
Decree of flood. G-d warns Noach

Year 1556
Yefet born

Year 1557
Cham born

Year 1558
Shem born

Year 1651
Lemech dies

Year 1656
Metushelach dies seven days before the flood
THE GREAT FLOOD

Year 1657
Noach offers sacrifice
Noach's drunkenness
Kena'an cursed

Year 1658
Arpachshad born

Year 1693
Shelach born

Year 1723
'Ever born

Year 1757
Peleg born

Year 1787
Reu born

Year 1819
Serug born

Year 1849
Nachor born

Year 1878
Terach born

Year 1908
Nimrod born

Year 1938
Nimrod becomes king. Begins 40 year war with Yefet

Year 1948
Avraham born

Year 1949
Nachor II born

Year 1950
Charan born

Year 1951
Avraham recognizes G-d at the age of three

Year 1958
Sarah born

Year 1978
Nimrod defeats Yefet

Year 1996
Peleg dies
TOWER OF BAVEL. World divided into seventy nations
Avraham comprehends G-d
Kedorla'omer rebels against Nimrod
Sedom founded

Year 1997
Nachor dies
Tzoar founded

Year 2003
Avraham goes to Kenaan for the first time

Year 2006
Noach dies

Year 2013
War of four kings
----------------------

MeAm Lo'ez; Bachya; Rashi

Parashat Bereishit
Bereishit [Gen.] 1:1-6:8

THE HISTORY OF CREATION

1:1 BEREISHIT bara Elokim et hashamayim ve'et ha'aretz
IN THE BEGINNING G-d created the heavens and the earth.

Corresponding Passage:
Yeshyahu 45:18

"Thus says G-d, Creator of the heavens - He is G-d, the Former of the earth and its Maker.  He established it and did not create it in vain, but to be inhabited: I am G-d, there is no other!"

The idol-worshiping nations will be shamed when they are confronted by G-d, the Creator , because they worshiped only His creatures - the heavenly bodies and earthly powers.  He did not create earth "in vain," but created it to be inhabited by people who would know Him and thus He will just destroy the objects of their worship.


Midrash Temurah:

A heretic asked Rabbi Akiva: "Who created this world?"
The Sage answered, "G-d."
"Give me clear proof," he demanded.
Akiva rejoined, "Come tomorrow."
When he came the next day, the Sage asked him what he was wearing.
"A garment."
"And who made it?" Akiva persisted.
"A weaver," was the answer.
"I do not believe you; give me clear proof," the Sage returned.
"But do you not know that a garment is made by a weaver?" the infidel protested.
"And do you not know that G-d is the Creator of His world?" the sage retorted.
When he took his leave, Akiva's disciples asked him, "What is the incontestable proof?"
"My sons," the Sage replied, "just as a house implies a builder; a dress, a weaver; a door, a carpenter; so the world proclaims G-d, Who created it."


Midrash Abakir. T.S. 1, 214:

The Roman Emperor Hadrian asked Rabbi Joshua, "Has the world a master?"
The Sage replied, "Is then the world ownerless, anarchic?" "G-d," was the reply, as it says, "In the beginning G-d created", etc.
"Then why," asked the emperor, "does He not reveal Himself twice a year, so that the people might see Him and stand in awe of Him?"
"The world could not endure His dazzling splendor," Hadrian was told, "as Scripture writes, "Man cannot see Me and live" (Shemot 33:20).


Midrash on Shir HaShirim 5:

For twenty-six generations the (alef) complained to G-d, saying: "Sovereign of the Universe! You did make me the first letter, and yet did create the world with a (bet), (i.e., bet is the first letter used in the Creation narrative) as it says, "Bereishit (in the beginning) G-d created the heavens and the earth."

G-d answered: "The world and the fullness thereof were created only in the merit of the Torah, as we read, "Hashem founded the earth in the merit of Wisdom (which is the Torah)" (Mishlei 3:19).

Tomorrow I will reveal Myself and give the Torah to Yisrael; then I will place you at the head of the Ten Mitzvot, commencing them with you; as it says, "Anochi: I am Hashem, your G-d" (Shemot 20:2).


Sod: 

Zohar, page 27:

When the will of the King began to take effect, He engraved signs into the heavenly sphere that surround Him. Within the most hidden recess a dark flame issued from the mystery of Ein Sof, the Infinite, like a fog forming in the unformed--enclosed in the ring of that sphere, neither white nor black, neither red nor green, of no color whatever. Only after this flame began to assume size and dimension, did it produce radiant colors. From the innermost center of the flame sprang forth as well out of which colors issued and spread upon everything beneath, hidden in the mysterious hidden-ness of Ein Sof. The well broke through and yet did not break through the ether (of the sphere). It could not be recognized at all until a hidden, supernal point shone forth under the impact of the final breaking through(1). Beyond this point nothing can be known. Therefore it is called "reishit" (beginning) the first word (out of the ten) by means of which the universe was created.

(1) This primordial point is identified by the Zohar with the wisdom of G-d (chochma), the ideal thought of Creation.


Torah Shelemah 1, 47. 53.

The world was created for the sake of the three things which are called reishit, viz., the Torah, Yisrael, and the fear of G-d.

Torah: "G-d made me (the Torah) as the beginning of (reishit) His way" (Mishlei 8:22).

Yisrael: "Yisrael is HaShem's hallowed portion, His first-fruits (reishit) of the increase" (Yirmeyahu 2:3).

The fear of G-d: "The fear of HaShem is the beginning of (reishit) wisdom." (Mishlei 3:10).


Gematria Et HaOr (The Light)

1:4 Vayar Elokim et-ha'or ki-tov vayavdel Elokim bein ha'or uvein hachoshech
G-d saw that the light was good, and G-d divided between the light and the darkness.

Va-yar Elokim et ha-or ki tov - G-d saw the light, that it was good:

What was the original light of Day One in the week of Creation?

According to Scripture, it couldn't have been light from the sun since the sun was not created until the Fourth Day. According to our Sages it was a light of far greater intensity, a light, set aside for Messianic fulfillment.

The essence of this light is shown in its numerical definition:

 (alef) = 1 (tav) = 400 (heh) = 5 (alef) = 1 (vav) = 6 (resh) = 200 Total: 613

Light helps us to see with our eyes, but the light of the 613 Mitzvot, the Torah, gives us insight.

"Your word (Torah) is a lamp to my feet, and a light to my path. (Tehillim 119:105)

"For the Mitzvot is a lamp, and the teaching is light; and reproofs for discipline are the way of life." (Mishlei 6:23)

The light that was created on the first day was extremely brilliant. We can have some idea of it if we imagine a small room filled with intense lights, illuminating it from all sides. With this primeval light, it was possible to see from one end of the universe to the other. (Bereishit Rabbah; Tosefot, Shabbat 22)

One could see not only tangible things, but even ethereal things, which are normally invisible. (Zohar 2; Moed Katan, Chapter 2; Chagigah 12a; Yad Yosef. Also see Zohar Chadash)

This light was very fine, filled with glowing mental power. Through it, one could attain knowledge with which he could see to the ends of the world. (Bereishit Rabbah; Zohar Chadash)

Since human beings would be evil, such as those in the generations of the Great Flood, the Tower of Bavel, and the idolatrous contemporaries of Enosh, they were not worthy of enjoying this light. G-d therefore set it aside for the righteous in the Olam Haba (World to Come). The light that remains in our world is merely a seventh of the light that existed during the days of creation. Some say that this primeval light was 60,075 times as bright as the light of the sun.


Ten things were created on the first day (Chagigah 12a):

• Heaven. G-d combined fire and water and congealed them to form the heavens. 
•  Earth. This is the sphere surrounded by the heavens. (Yerushalmi, Avodah Zarah 3; Bamidbar Rabbah 13; Yad, Yesodei HaTorah 3)
• Light.
• Darkness
• Chaos. This is said to be an azure substance that surrounds the universe, from which darkness emanates. (Chagigah 12a)
• Void. This is said to consist of great stones from which the subterranean waters emanate. They are bound there in order to punish the wicked for their sins. (Zohar 11a)
• Water.
• Day
• Night. Light was set aside for day, and darkness for night. Each functions in its proper time, and the two do not mix.
• The winds that blow from the four directions.

1:7 Vaya'as Elokim et-harakia vayavdel bein hamayim asher mitachat larakia uvein hamayim asher me'al larakia vayehi-chen
G-d made the canopy (firmament), and divided the waters which were beneath the canopy, from the waters which were above the canopy, and it was so.

This verse teaches that the upper waters are suspended in space through the power of G-d's word. (Ralbag. Cf. [R. Yitzchak] Abarbanel, Commentary on Torah [Venice, 1604], p. 13) Unlike the waters that rest on the ground, they float high above the firmament.

In ancient times, a gentile asked Rabbi Meir how this could be possible. (Yafeh Toar 29b; Bereishit Rabbah 4) R' Meir brought a jug which had many small holes on the bottom, and a somewhat larger opening on top, through which it could be filled. When the top was left open, the water immediately ran out, but when the top was sealed tightly, not a drop could escape.

Scientists explain that this is because nature abhors a vacuum. When the top is sealed, the water cannot escape, since this would leave a vacuum in the jug. But when the top is open, the jug can fill with air, so the water can then run out.

The gentile was not aware of this. He tried to close the top with plates of silver and gold, but no matter how hard he tried, it would not hold water. When Rabbi Meir placed his finger over the top, the water remained in the jug. He said, "We see that one finger can hold back the water and prevent it from running out, while nothing else can do this. The great and mighty King of the universe can certainly hold water in its place." This explanation satisfied the gentile.

The "water" above the firmament is not a physical liquid, but an ethereal fluid which we call "spiritual substance." (Alshich; Shevilei Emunah) Still, we must believe that in a sense this is actually water. King David thus sang, "Praise Him O you heaven and the heavens, and you waters that are above the heavens" (Tehillim 148:4) (Zohar Chadash 10d; [Rabbi Yitzchak ben Yosef Caro.] Toledot Yitzchak [Constantinople, 1518])

The waters of purgatory become salty from the heat of the heavens. King David noticed that when water is left on the fire, it becomes more and more salty.

One stream emerges from the abyss, another comes from purgatory, and both appear to be about to meet. At the last moment, the firmament comes between them, and the waters of purgatory return to their place, and do not poison the waters of the depths. But it is impossible that none of the water from purgatory escape, and it is for this reason that there are some springs that are bitter and noxious. (Zohar Chadash 11a, 15b) The springs of the Holy Land, however, all yield healthy water, and some also have curative powers.

Although heaven was created on the first day, the firmament was created on the second. This firmament is what Yechezkel saw over the head of the angels called Chayot (Pirkei Rabbi Eliezer; Yalkut) This firmament has a brilliant light prepared for the righteous to enjoy in the Olam Habah, as it is written, "The enlightened shall shine like the glow of the firmament" (Dani'el 12:3)

The firmament between the upper and the lower waters serves to bring peace between the high and the low. (Zohar, VaYikra) Originally, the lower ones would complain, "Why are you on top, whle we are on the bottom?" The world cannot exist without peace, and where there is strife, no good can grow, so G-d made a firmament to separate them.

According to Resh Lakish there are seven firmaments. (Chagigah 12b; Bachya; Zohar Chadash. Cf. Yalkut; Zohar Rakia)

The first firmament is called Vilon. this is the brightest of all, and it illuminates the world. At night it is closed, so the world is dark. Some say the opposite is true, that it is open by night and closed by day. It is with regard to this firmament that we say each day in the first blessing before the Shema', "In His goodness He constantly renews the act of creation each day."

The second firmament is called Rakia. In it hang the sun, moon, stars and planets.

The third is called Shechakim. This is the place where the manna is prepared for the righteous in the Olam Habah. It is also the source of mercy to help people in times of trouble.

The fourth is called Zevul. This contains the upper Yerushalayim, as well as the supernal Temple, which parallels the lower Temple precisely. Michael, the greatest of all angels, is the guardian angel of Yisrael. Here he has an altar, upon which he offers the souls of the righteous when they leave the physical world.

The fifth is called Maon. It contains the myriads of angels who sing before G-d all night. During the day they remain still, so that the prayers of Yisrael are heard.

The sixth firmament is called Machon. It contains many chambers with doors of fire. (Ibid. 12b) Inside these chambers are evil clouds and dews, as well as the strong winds associated with hurricanes and tornadoes. Also found there are poisonous waters, which burn and kill trees and plants when they fall on them.
King David prayed that these powerful agents be brought down from heaven and placed in the depths of the earth. This was a great favor, since if they remained in heaven, the world would suffer whenever people sinned. The gates of heaven would be opened, and these agents would engulf the world, just as happened in the days of the Great Flood, the Tower of Bavel, and to the city of Sedom. Although it does not require any effort for G-d to bring these things up from the depths when He is angry. He is a merciful Father, and this gives Him an opportunity for His anger to abate. (Author's, Rabbi Culi - MeAm Lo'ez, own analysis. See Parashat Derachim 22)
This teaching shows the levels to which a truly good person can aspire. Here was something that was in heaven, and through his prayers, a mere mortal brought it down to the depths of the earth.

The seventh firmament is called Aravot. It contains life, peace, blessing and success. Also there are the souls of the righteous, both those who have already completed their journey through the physical world, and those who have not yet been born. it also contains the good dews with which the dead will be resurrected. (Chagigah 12b) This is the great hope.

There are two chambers in this firmament. In one there are the souls that are prepared to come down to the world. They exist in the form which their bodies will eventually assume. The second chamber contains souls which were already in the world and which kept G-d's mitzvot. (Zohar Chadash 11a)

From the earth to the firmament that we see is a journey of five hundred miles. (Chagigah 13a) This is also the thickness of each firmament, as well as the distance between one firmament and the next. Above them all are the four angels called Chayot, which are described in detail in the Book of Yechezkel.

Above these angels is the firmament which illuminates all the other firmaments. (Ibid.; Zohar, Bereishit 85b)

Above this, we have no authority to probe.

1:10 Vayikra Elokim layabashah eretz ulemikveh hamayim kara yamim vayar Elokim ki-tov
G-d called the dryness, "Earth," and the gathering of waters, He called "Seas," and G-d saw that it was good.

The Seven Earths

Seven earths were created, one above the other. Under each there are subterranean waters. As a ship floats on the sea, so each earth floats on the water beneath it. (Bereishit Rabbah)

The seven earths are : Eretz, Adamah, Gey, Nashiya, Tziya, Arka, and Tevel. We dwell on Tevel, the largest of all. Parallel to these are seven firmaments, one above the other, each containing angels, one greater than the next.

[According to the Zohar, these seven earths] are seven [mystical] habitations. (Zohar, Bereishit 39b)

The first habitation is very dark, with no light whatsoever. it is a place of winds and storms. The winds blow in our world, but no one sees them. the angel in charge [is Tahariel, and he] has seventy subordinate angels who follow his instructions. He glows brightly like a flame, and can be seen by night, but not by day. When daylight comes, he descends to the abyss.

The second habitation has some light. Here are the angels who cause people to do wrong, and advise them to walk in an evil path. A great angel [Kadumiel] is in charge of these. When an Yisraelite keeps G-d's mitzvot, these angels ascend to heaven and report it to G-d, but when a person does the slightest wrong, they are ready to asscend to heaven and report the sin. Everything is written in a book, so that each individual is recompensed for the good and bad that he does.

The third habitation contains light and flames, which are channeled into purgatory to punish the wicked. Here are found angels of destruction, under the direction of Samael. He strives to cause people to sin, each in a different way, but when a person repents, these angels leave him alone and have no authority even to come near him. When one takes Judaism lightly, they surround him little by little, until they cause him to commit great sins.

The fourth habitation is a bright place. There live many perfect, merciful angels, under the direction of the great angel [Padael], who has the keys of mercy. When he sees a person repent or pray with feeling, he opens the gates of righteousness so that the prayer will be accepted and the request fulfilled.

The fifth habitation is the brightest of all, containing angels of fire and water. Some of these sing praise to G-d in the middle of the night; others do so near daybreak. A great angel [Kadashiel] is in charge of them all. When the first dawn breaks they all assemble and sing to G-d, and all the stars and other angels join in with them. When they finish, they arouse others. From this we learn that one should say his prayers early in the morning, because it is a propitious time, when all beings are praising G-d.

The sixth habitation contains angels which G-d sends on special missions according to His will. The angel Uriel is in charge of them, as well as all the other habitations.

The seventh habitation is our world, the most important of all. We have already discussed the existence of souls in the seventh firmament (Aravot). Paralleling them in this habitation are the bodies, which serve G-d by keeping His mitzvot.

[According to another opinion,] all seven earths are inhabited by humans, and the Holy Land is higher than them all. (Zohar, VaYikra) Highest of all is Yerushalayim.

The first land to be created was the Holy Land, and only then were the other lands made. (Zohar Chadash 11c; Yoma)

[Others say that] these earths are all separated from one another by a firmament. (Zohar, loc. cit) They are inhabited by bizarre creatures; some of which have two faces, some four, and some only a single side. They live for approximately ten years.

Since the world is round, some areas are above and some are below. When one side is light, the other is dark. There are places where day or night only lasts for one hour.

In the earth called Gei, there is the fire of purgatory (Gei hinnom). The people of that earth plant trees, but they do not grow any kind of grain. (Zohar Chadash 11b. Cf. Zohar 1:254a)

The earth called Nashiya contains very small people, like pygmies. They appear disfigured, having two holes in their heads instead of nostrils. They also have very poor memories. This is implied in the word Neshiya, which means "forgetfulness." Nashiya also has trees but no grain.

The earth called Tziya is very barren, containing nothing good. The people there are very rich and handsome, but they have no success, since they plant trees and cannot enjoy them. They leave their world and come to our earth, since they want to eat people.

The only world that has bread is the one upon which we dwell. Some claim that there are more than 365 kinds of humanoid creatures in this world. They may have heads like lions and human bodies, or vice versa. Some have heads like a serpent and human bodies, while others have the opposite. Some have two heads and four hands, a tail and two feet. When they sit, they appear to be a single individual, but when they eat, they are like two. Whenever they eat, the two heads argue, each complaining that the other is eating more. (Yalkut Reuveni)

Our world has four names, Eretz, Tevel, Adamah, and Arkah, and each name denotes a different season. (Bereishit Rabbah 13;13)

Eretz denotes spring, the time when fruits begin to ripen. Because of the motion (Rutz) of the earth, they ripen quickly.

Tevel denotes summer, when the fruits acquire flavor. It is then that they have a "seaoning" (Taval-an).

Adamah denotes autumn, because the land dries up and forms clumps of earth (adamah).

Arkah denotes winter. The earth is then empty (rek), and no fruit remains.

Another name for our earth is Chalad. It is called this because all land creates have parallels in the sea except for the Chuldah, the mole. (Yerushalmi, Shabbat)

There is another opinion that there was originally only one earth, which was later divided into seven. (Ibn Ezra)

This is very important to know, as it gives us some idea of G-d's greatness. Ordinarily, something heavy cannot float on water. But even though the earth is very heavy, G-d commanded it to float on water and it was able to do so. (Zohar Chadash 13a)

Our Sages calculated that the circumference of the earth is 24,000 miles. (Yad, Yesodey HaTorah 3:8) The inhabited portion of the earth extends over 2323 miles, and is divided into seven parts. (Sheviley Emunah 2)

It was a great kindness of G-d to place water under the earth. Without this water, plants would not grow. The subterranean waters moisten the earth, allowing wheat and other grain to grow. These crops are nourished by this moisture.

[The Zohar also describes the mystical structure of creation, teaching that] the abyss originally stood on four stones. (Zohar Chadash 13a) It was later lowered so that all of it is on one rock. The world stands on this rock, and from it water flows.

There is another opinion that the world stands on three pillars. Once every three hundred years they move slightly [causing subsequent earthquakes].

Others say that the world stands on seven pillars, which stand on the water. This water is on top of the mountains which rest on wind and storm. Still another opinion states that the world stands on twelve pillars. (Chagigah 12b)

There is no place in the world where there is no water. (Zohar Chadash 10d, 12a) All the world is over water; wherever one digs, one will find water.

Some also say that Gan Eden was created on this third day. (Yalkut 34)

1:26 Vayomer Elokim na'aseh adam betzalmenu kidemutenu veyirdu bidegat hayam uve'of hashamayim uvabehemah uvechol-ha'aretz uvechol-haremes haromes al-ha'aretz
G-d said, "Let us make man in our image, as our likeness, and let him dominate the fish of the sea, the birds of the heaven, the animals, all the earth, and every creeping thing that creeps on the earth."

This verse must be explained carefully, since its wording is very surprising  Nonbelievers argue that there is a multiple godhead, attempting to use this verse as a proof text for their contention, since it says, "Let us make man," in the plural.

Because of this the Sages changed this verse when they translated it for King Ptolemy. Instead of "Let us make man," they wrote, "I shall make man." (Megillah 1)

The Jew is a master of his soul, and believes that "G-d is One and His name is One" (Zecharya 14:9). We are not impressed by their "proofs," since we always find refutation close at hand. In this case, the very next verse states, "And G-d created [in the singular] man" (vayivra Elokim). This is a clear indication that the Creator is an absolute unity. The verse uses the word VaYivra in the singular for "created," and not VaYivr'u, which would be the plural.

Why, then, did the Torah use the plural expression, "Let us make man?"

There are four reasons for this:

Some say that man resembles the angels, so they wished to see him created immediately. G-d announced it to them, and said, "Let us make man - come and rejoice for I am about to create man." (Targum Yonatan; Zohar Chadash)

Then the angels divided into opposing camps. Some said that man should be created because he would have a good heart and would do good deeds. Others said that he should not be created, since he would be engaged in strife, and strife is very despicable before G-d. Still others said that he should be created, since he would have mercy on the poor and do much charity. A final group said that he should not be created, because he would speak falsely. (Bereishit Rabbah 8; Zohar, Balak)

According to another opinon, the first two groups of angels whom G-d asked spoke out against man, and G-d had them consumed in the River Dinur. When He asked the third group, they replied, "It is not fitting that we speak. We have seen what happened to the first two groups. All the world is Yours, and who can question what You do?" (Sanhedrin 4)

To show G-d's humility, the Torah uses the expression, "Let us make man," even though it could be used to support an erroneous belief. Since humility is such an important principle in Judaism, the Torah uses this expression, "Let us make man," to teach that one should be humble and seek the advise of others, even though they are inferior to him. One should take G-d Himself as an example, since even He sought advise from the angels.

Our sages taught that when Moshe was writing the account of creation in the Torah, he became confused when he came to this expression, "Let us make man." He said, "O G-d, Master of the universe, nonbelievers will be able to use this as a proof text that there is a multiple godhead, heaven forbid." (Bachya; Bereishit Rabbah 8:7)

Moshe was asking a very significant question. He saw that the Torah said, "And G-d made the firmament" (Bereishit 1:7). This merely indicates that He strengthened the firmament, since we know that everything was created through G-d's word. Why then does the Torah use the expression, "He made?" It is because there are nonbelievers and idolaters who worship the sun and moon, thinking them to be gods. In order to refute their error, the Torah uses the expression, "he made," indicating that even the astronomical bodies are G-d's handiwork. (Perashat Derachim, Derech Anavim)

Moshe said, "Master of the universe: I cannot understand this. You have already written, 'G-d made the firmament,' so that people should not erroneously think that there are many gods. Why then do you write, 'Let us make man,' which could mislead people to think that there is a multiple godhead?"

G-d replied, "Moshe, write as I tell you. If one wishes to err, let him."

G-d put many things in the Torah that, if one is biased, can lead him to erroneous beliefs. But they were included in the Torah to provide good reward in the Olam Habah to those who resist temptation and strive to interpret them correctly. ([Rabbi Shmuel Hagiz,] MeVakesh HaShem, Venice 1597)


The second reason was provided by Rabbi Shimon Bar Yochai when he was forced to flee from Tiberias. A number of Sages visited him and asked him to explain this verse, "Let us make man," to refute the arguments of nonbelievers. (Zohar Chadash. Cf. Ramban, quoting Rabbi Yosef Kimchi. Also see Zohar, Pinchas, pp. 219, 239)

Rabbi Shimon replied by quoting the verse, "Hear, you deaf ones, and you blind ones, look that you might see" (Yeshayahu 42:18). He asked who these deaf and blind ones were, that the Scripture tells them to listen and see. The he explained that the verse is speaking of people who are blind, not seeing and not understanding the ways of the holy Torah. They have a straight highway before them, but they choose twisted paths, groping like the blind. Such people cannot understand the true nature of the holy Torah.
At the very beginning of creation, G-d brought three artisans into existence: heaven, earth and water. He gave each of these an assignment as well as the power to fulfill it. The water was ordered to gather to one place so that the dry land under it should become visible. The earth was ordered to give rise to the great heavenly lights that would illuminate it. The heaven was ordered to form a firmament, dividing the waters. The water was again ordered to give rise to fish, fowl and other organisms.

In this manner, all things were created through these three artisans, each one on its proper day. On the sixth day all of them came together, seeking to hear what G-d would order them to do. But G-d said to them, "On this day I wish to create the most significant creature in all the universe, namely, Man. None of you alone has the power to accomplish this, as you did the other things in creation. You must all work together, and I will join you. You will provide the elements for man's body, while I will place in him a holy, immortal soul."
Such a partnership did not exist in anything other than in the creation of man. We should therefore feel pain when we see the souls of people who sin, who do not keep the Torah, and who wish to separate themselves from G-d. Such people do not wish to participate as a partner with the soul that G-d gave them, but only want to immerse themselves in their animal nature. The religious, however, are aware of the kindness that G-d showed to man, since, unlike other things which were created by His artisans, man was formed by G-d Himself. Contemplating this, one can strengthen his commitment to Judaism, and avoid sin.

In describing the creation of man, the Torah says, "G-d said, 'Let us make man in our image, as our likeness, and let him dominate the fish of the sea, the flying creatures of the sky, the cattle, all the earth, and every creeping thing that crawls on the earth.'" This is the only case where the task of an element of creation is specified. One may logically ask why the fact that man would rule the fish and fowl must be emphasized. But [this is what G-d said]: "Man is so important that he has the power over all that was created in the world. It is therefore not fitting that he be created by your hand; I Myself will also participate in his creation." (Author's own)

The artisans replied, "Why must we participate? You are the Master of the universe, and You created us. Take what You need, and do not lend credence to those who say that You needed our help to create man."

G-d said to them, "This is very much like the situation of a king who gave his servants huge gifts of cash. Each one was given a substantial portion. After a while, the king's personal valet also requested a gift. The king said, 'Since this valet has served me with love and complete devotion, I wish to satisfy him and give him the greatest gift of all.' He then gathered all of his servants, and said, 'I want each of you to give my valet a portion of your gifts, and then I will also give him my portion.'" (Tikunei Zohar Chadash, VaErah)

When a person truly repents, all the angels, stars and planets therefore ask G-d to have mercy on him. They all have a portion in man, and they love him when he is good. Only the demons (Shedim) have no portion in man, so they hate and harm him.


The third reason the Torah uses the expression, "Let us make man," is because the angels became very proud when G-d created the birds and fish on the fifth day. The angels said, "We are better than they all are." In order to deflate their pride, G-d said, "Let us make man." What He was saying was, "Let each of us make a man, and let us see who is truly great."

G-d wanted to show the angels that they have no reason to be proud, since they cannot create anything. The very next verse says, "And G-d created man." This indicates that the angels were not able to create anything. (Toledot Yitzchak; Zera Berach (; Yalkut Reuveni, Part II, "Geulah.")

This also explains why the fish and birds were created on the fifth day, and not on the sixth with the other animals. It could be said that anything created earlier was more important, or conversely, that the most important things were created at the end. G-d therefore created fish and fowl on the fifth day, and then created the angels. Then, on the sixth day, G-d created the other animals. If all were created on the same day, the angels would have been able to argue that they were most important. But since some animals were created on the fifth day before the angels, and others were created on the sixth, the angels have no argument for their importance. In either case, they are inferior.

The fourth reason is that kings and other important people often use the first person plural as a sign of majesty. G-d said, "Let us make," in order to demonstrate His greatness and omnipotence. (Bachya. This is also in Zohar Chadash p. 17)

Parashat Bereishit Biblical Characters

אדם (Adam)

The Hebrew and Biblical word for man, and also for the progenitor of the human race.

The only reason a human being is entitled to the description "adam" is due to his intellect and emotional life-force, not because of his body.  Were it not for intellect and emotional life-force he would be indistinguishable form the animals as we know already from Tehillim 49:13, "he is like the beasts that perish."

Talmud says that Adam was created as an androgenos, a creature half male and half female and that it was a 'side', not a 'rib' that G-d took from Adam to create Chavah.

Some say that when Adam was created he was like a young man around twenty years old, and the same was true of Chavah. (Bereishit Rabbah 12; Yafeh Toar p. 252. Also see R. Eliahu Mizrachi, VeEtChanan; Rabbi Eliahu ibn Chaim (Raanach) on this verse).

Adam was circumcised when he was created. (Avot DeRabbi Nathan) But according to another opinion he was not created in a circumcised state. For this reason the expression, "it was good," does not occur in relation to the creation of Adam. Since he was not circumcised, he was not complete. (Yafeh Toar, p. 31)

Adam was created at sunrise on the sixth day. (Ramban, Bachya)

This was the order of his creation (Sanhedrin, Chapter 4):

In the first hour, earth was gathered.
In the second hour, it was kneaded [with water].
In the third hour, his limbs were formed.
In the fourth hour, a soul was breathed into him.
In the fifth hour, he stood on is feet.

Adam was the blood of the world, the pure challah of the world, the candle of the world (Yerushalmi Shabbat 2:6).

G-d gathered earth from all four corners of the world. This earth was of four colors. With green earth, G-d created man's inner organs. Blood was created from red earth. White earth was used to create his bones, sinews and blood vessels. The rest of his body was created from yellow earth.

Adam's head was created out of earth from the Holy Land. His torso was made from earth taken from Babylonia (Iraq). His hands and feet consisted of earth taken from the rest of the world. G-d then took water from all over the world and used it to knead the earth. (Targum Yonatan)

There is an important reason Man had to be created from earth taken from all over. When man dies, he must be buried in the earth. But if he had been created with earth from the east, and was buried somewhere else, the earth would not accept him. Because he was created out of earth from all over, the earth accepts him like a son no matter where he dies.

Adam was also created from the earth upon which the Beit HaMikdash (Holy Temple) would be built. (Bereishit Rabbah 14; Zohar 1:34)

Man consists of all four elements: water, air, fire and earth. When man dies, each of these elements returns to its place. Still, since the main element of man's body is earth, it is appropriate to say, "to dust you shall return." Furthermore, the bones, which are of earth, are the foundations of the body. (Yad, Yesodei HaTorah 4)


חוה (Chavah)

The Torah tells us that Adam named his wife Chavah because "she was the mother of all life," [and in Hebrew, "life" is chai].

She was called Chavah (life-giver) because she nursed the whole world (Avodah Zarah 43a).

The Holy One, Blessed is He, prepared and adorned Chavah like a bride and brought her to Adam (Bereishit 2:22) with myriads of ministering angels, with song and music (Berachot 61a; Avot d'Rabbi Nosson 4:3; Osios d'Rabbi Akiva Atbash).

Chavah added two things to G-d's command not to eat of the tree of knowledge: "But of the fruit of the tree which is in the garden" (Bereishit 3:3) which would include other trees, whereas she had only been warned concerning the tree of knowledge; and "You shall not touch it" (ibid.). The nachash touched the tree and said to the woman, "See, I have touched the tree and have not died. You, too, can touch the tree without dying." The woman touched the tree, whereupon she saw the Angel of Death coming toward her. "Perhaps now I will die," she thought, "and the Holy One, Blessed is He, will create another woman for Adam. I will therefore make him eat with me, so that if we die, we will die together" (Zohar 1:263b)

Actually, for this reason, Chavah's name should have been Chayah. But her name contains an allusion that she listened to the serpent; in Aramaic, the word for serpent is Chivya. (Imrey Noam. This is also in Zohar Chadash.)

Adam did not use the Hebrew word for serpent (nachash) because this was the name associated with their sin, and he did not want the angels to be able to understand it. He therefore alluded to the serpent in Aramaic, since this is a language that the angels do not understand. (Shabbat 12b)

Some say that Chavah and the serpent could speak all languages. Adam, on the other hand, did not have the power. When animals made noises, he could not understand their meaning, he would ask his wife. She was therefore called Chavah, because she declared (Chavvah) information. (As in Tehillim 19:3) It was she who taught Adam all languages. (Imrei Noam).

Since it was a woman who brought death to the world, woman must keep three special commandments: ([Shabbat, Chapter 2], Tikunei Zohar, p. 31)

1. Niddah.
2. Challah (the dough offering). This law is mentioned in BaMidbar 15:20
3. The Shabbat Candles.

When a woman keeps these commandments, she rectifies her soul and atones for the sin of bringing death to the world. She also receives ample reward for keeping these commandments.


נחשׁ (Nachash)

Serpent.   Nachash stems from the root that means "shining whisperer", "shining enchanter."

In Shemot 7:9-15 the nachash is parallel to the tanin, the sea creature of Bereishit 1:21 and also related to the Liv'yatan of Yeshayahu 27:1.

The Angel of Death put great effort into a scheme to make Adam sin. If man sinned, he would die [and the Angel of Death would be able to perform its function]. This angel examined every creature, trying to decide how to disquise himself to seduce the woman. When he could not find any creature more intelligent than the serpent, who then walked on two feet like a man, he used its form as a disguise. (Pirkei Rabbi Eliezer; Zohar 1:35) When the other animals saw him coming they became terrified.

The serpent was damned with ten curses: (Bereishit Rabbah; Tikunei Zohar, p. 95)

1. The first curse was that angels descended and cut off his hands and feet. He screamed so loudly that it could be heard from one end of the world to the other. This was because he brought death to the world. When a person commits murder, it is because he is being dragged after his passions. The serpent was therefore punished in that he would have to drag himself on his belly.

2. Until this time the serpent did not eat regular food like other animals, but was nourished by spiritual "food." The second curse was that he should now eat the dust of the earth. Even if he were to eat the tastiest things in the world, he would taste only dust. He also cannot be satisfied unless he eats dust.
One should not think he can make do with any kind of dust that he finds. If this were the case, it would be a blessing; he would not have to struggle for food. The only dust that can nourish the serpent is that which comes from great depths, and he must dig down to reach it.

3. Before this, the serpent was very important; he was considered the king of all the animals. The third curse was that he be cursed by all the animals. [The word mikol, which we have translated as "above all," is literally, "from all." This verse can thus be read, "Cursed are you from all the animals." (Tr.)]

4. The fourth curse was that the serpent would constantly be leprous. The white dots on his body are leprous spots. This was punishment because he slandered G-d.  In general, leprosy is a punishment for slander and malicious speech (lashon hara). The punishment fits the crime, since malicious speech causes people to become separated from each other. The punishment is leprosy, where the person must also be separated from all men. (commentary on Metzorah, MeAm Loez Commentaries)

5. The fifth curse was that the snake must shed his skin every seven years. He must find two very smooth stones, where he can squeeze between them, pulling off his skin. This produces excruciating pain. (Bereishit Rabbah. Cf. Tikunei Zohar 92b; Zohar, Sh'lach)

Besides this, the serpent must also remain skinless until he can grow a new hide. This punishment also fits the crime, because Adam was created with a beautiful shining skin. (Targum Yonatan; Pirkei Rabbi Eliezer) This skin shone like our fingernails do today. ([Rabbi Moshe] Alshikh, [Torat Moshe, Venice, 1601] p. 17) [By causing Adam to sin, the snake made him lose this beautiful skin.]

For this reason we gaze at our fingernails during Havdalah. All during the Shabbat the person has been like a king. He wore his best clothing, ate good food, and drank good wine. It is therefore very easy for him to feel self-important and to discuss weekday things on the Shabbat. Gazing at his fingernails, he should realize how much harm the sins [of pride and excessive speech] can bring, and repent. (Zohar, VaYachel)

6. The sixth curse was that there would be great hatred between the woman and the serpent. [The Talmud teaches that the serpent actually had intercourse with the woman, so she said that he "seduced" her.] When a man and woman sin with each other, they end up hating each other. A good example is found in the case of Amnon and Tamar (2Shmu'el 13:15) This hatred exists even today. People have an inborn loathing for snakes, whenever a snake is seen, people smash its head.

7. The seventh curse was that a human can smash a snake's head, but if it wants to retaliate, it can only bite a person's heel.

G-d told Adam that if his children keep the Torah, they do not have to worry about the serpent. It is not the serpent that kills, but sin. If they do not keep the mitzvot, authority is given to the serpent to bite them. (Tikunei Zohar, p. 10)

Here too, the punishment fits the crime. The serpent bites people on the heel because they are not careful with the mitzvot; they tread on them with their heels. (Targum Yonatan)

8. The eighth curse was that poison exists inside his mouth. This actually burns the snake's mouth.

9. The ninth curse is death. Since the serpent was the cause of death, he was the first to experience it.

10. In the ultimate future, when the Mashiach comes, all will be healed, great and small. In the case of the serpent, however, G-d said, "Dust shall you eat, all the days of your life." This is an allusion that he will remain this way even in the Messianic Age. (Zohar Chadash 18b) The same is true of anyone who speaks maliciously. He will never be healed unless he repents completely. (Targum Yonatan; Bachya; Zohar, Sh'lach)

It may seem that the fact that the serpent lost the power of speech should also be counted among these curses, since this was the worst of them all. But actually, since "dust is his bread" (Yeshayahu 65:25), the serpent's tongue became gross, and he lost the power of speech. (Toledot Yitzchak)


אנוֹשׁ (Enosh)

(3rd generation) Enosh was born in the year 235 (3526 b.c.e.).  Adam, Shet, and Enosh all looked alike.  Since Adam was created by G-d, all his features were perfect; he was absolutely handsome.  Although Shet and Enosh were born in a natural manner, from a woman, they looked exactly like Adam.  This is alluded to in the verse, "And Shet was ALSO born a son, and he named him Enosh" (Bereishit 4:26).  The word "also" would normally be superfluous, but it comes to teach us that both Shet and Enosh resembled Adam (in looks and in deeds) (Zohar 1:36, 1:54, 1:56)

Then people became wicked, they began to worship idols.  Even Enosh himself became caught up in this error (Yad, Avodat Kochavim).  Some say that he did not engage in idolatry until after Adam died (RaMBaN).

Idolatry began as the result of a logical mistake.  Enosh said to himself, "G-d created the stars and planets with which to direct the world.  Since He placed them in the heavens in a place of honor, we too must respect them.  This is the same as the honor we show to a king's ministers.  When we honor them, we are actually showing respect for the king himself."  None of these people thought that the sun and stars were gods, they were not fools or idiots.  But they thought that it was G-d's will that they respect these astronomical bodies.

Four things changed in the days of Enosh son of Shet, the soil of the hills became hard and non-tillable; corpses began to decompose and smell; people's faces took on a resemblance to those of monkeys; and people became susceptible to harm from demons (Bereishit Rabbah 23:6).  They lost the handsome appearance of previous generations and began to look like apes.

Authority was given to the evil, maleficent Forces to attack them.  Until this time, such Forces were afraid of humans, just as a person is afraid of a lion.  The world was set up so that man dominated even such entities, but the sin of Enosh's generation caused this to be reversed.

Although it had been decreed that man die because of Adam's sin, a human body would then decay in the grave without being attacked by worms.  From Enosh's time on, it was decreed that worms and maggots would be able to invade the grave.  The Mishnah therefore teaches, "Be extremely humble, for man's hope is the worm" (Avot 4:4; Zera Berach, Part 1).  One must be very humble, since it was the pride of Enosh's generation that led to the decree that worms could attack the grave.

All the mountains that had been made for man's enjoyment were transformed into rocky crags, which were totally useless.

Enosh misled the world through his pen, with which he recorded all the forms and shapes of idols.  And this is what is meant by "the pen of Enosh" (Yeshayahu 8:1; Zohar 2:192b)

We have found in the Book of Enoch (Chanoch) the following: “An only son [Tr. note: Aharon.] will be born unto Him of the White Head, [Tr. note The Supernal Priest] and when they of the asses’ flesh [Tr.note: The mixed multitude, cf Yechezkel 23:20]. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Yeshayahu 8:1), namely, to the style of the wicked Enosh, the grandchild of Adam (Bereishit 5:6), who corrupted the world by chiseling images and idols with that “style”.

Enosh died in the year 1140 after creation (2621 b.c.e.)


קינן (Keinan)

(4th generation) Keinan was born in the year 325 after creation (3436 b.c.e.).

Alexander the Great explored an island in the Indian Ocean.  There he found a tribe with an extremely feminine appearance.  They subsisted on raw fish which they swallowed alive.  It is said that Keinan is buried on that island.  Keinan was a great genius, knowing all things, even how to dominate the demons.  He was able to figure out that G-d would bring a flood to destroy the world.  All this is found on a monument (on that island) engraved in clear Hebrew script.  It is also written that in his time, the ocean rose and flooded a third of the world (Abarbanel, quoting Josephus).

Keinan died in 1235 (2526 b.c.e.)


מהללאל (Mahalalel)

 (5th generation) Mahalalel was born in 395 (3366 b.c.e.).  He died in 1290 (2471 b.c.e.).


ירד (Yered)

 (6th generation) Yered was born in 460 (3301 b.c.e.).  He died in 1422 (2339 b.c.e.)


חנוֹךְ (Chanoch)

(7th generation) Chanoch was born 622 (3129 b.c.e.).  Chanoch behaved as G-d wished.  Chanoch is distinguished from his depraved era and he "trained himself" for holiness - chanoch is derived from chinech (educate).

Chanoch was born circumcised (Shocher Tov 9:7).

He "walked with G-d," the Targum Yonatan translates as, "he served G-d sincerely."  To avoid any anthropomorphism, Onkelos renders as "he walked in the fear of G-d."

According to rabbinical tradition, Chanoch invented writing, arithmetic, and other branches of learning.  He taught many laws which G-d revealed to him, in particular those on the motions of heavenly bodies, which served as the basis for fixing the calendar (Seder HaDorot)

He ceased to be in this world in 987 (2774 b.c.e.).  There are two different traditions regarding Chanoch's death.  The way it is described in Scripture attests to the fact that it was mysterious, perhaps supernatural.  In any case. Chanoch's demise at 365 was premature compared with the lifetimes of the other forefathers.

Rabbi Abahu (Bereishit Rabbah 25) says that Chanoch died a natural death; according to the Sages of Derech Eretz Zuta 1 he "entered alive into Paradise" with the eight righteous men mentioned there.  Rashi holds that Chanoch died a natural but premature death and adds, "Chanoch was a just man but of weak conscience and easily swayed to evil.  Hence G-d hurried to take him from this world before his time."  Such are the ways of G-d, concludes the Zohar (1:56b).  When He knows that the fragrance emanating from one who is righteous begins to lose its quality, He hastens his end, He looks for the original fragrance and takes it back from the world.  This is the meaning of the verse in Shir HaShurim, "As long as the King (G-d) sits at his place (man), my nard sent forth its fragrance" (1:12).  And if man ceases to possess this fragrance, then, "My beloved (G-d) is gone down to his garden (the earth) to the beds of spices... to gather the lilies" (6:2).  This is why righteous people are sometimes prematurely called away from this world.

Some Sages relate the version that "Chanoch entered alive into Paradise" to the death of Adam, which occurred in the 298th year of Chanoch's life.  The disappearance of the first human being, even though he was created by G-d Himself, brought despair and skepticism to those who were left, unaware as they were of the existence of an afterworld and of the immortality of the soul.  Hence, Chanoch was carried to Heaven alive, in full view, in a fiery chariot drawn by fiery horses (ibid).  The people were shown that life does not come to an end with earthly death (Rabbi Bachya).

Yaakov possessed the Book of Adam, the Book of Chanoch, and the Patriarch Avraham's Book of Creation.

He ascended to the heavens by the word of G-d, and G-d called him "the great scribe Matetron" (Midrash Aggadah, Bereishit 5:18; Targum Yonatan).

For an account of the life of Chanoch, see Beit HaMidrash 4:129.


מתוּשׁלח (Metushelach)

(8th generation) Metushelach, grandfather of Noach, was born in 687 (3074 b.c.e.).  He was a tzaddik.  When he died, a great noise was heard; it was caused by the angels eulogizing him. They also made a great funeral, and spoke about him.  He died in 1656 (2105 b.c.e.) just before the Great Flood.  He was so righteous that G-d delayed the flood and did not bring it until the seven day period of mourning for Metushelach was over - mourning for the righteous is extremely important to G-d, "It came to pass after seven days that the waters of the Flood were upon the earth" (Bereishit 7:10).  These were the days of mourning for Metushelach (Sanhedrin 108b).


למךְ (Lemech)

 (9th generation) Lemech was born in 874 (2887 b.c.e.) and died in 1651 (2110 b.c.e).


נח (Noach)

(10th generation) Noach was born in the year 1056 after creation (2705 b.c.e.).  Noach was born circumcised (Shocher Tov 9:7).

The Torah tells us that he called his son Noach because he said, "This one will bring relief from our work and the anguish of our hands."  The Hebrew word here for "bringing relief" or "comforting" is nachem.  Since this is the meaning of Noach's name, one might wonder why he was not called Menachem or Nachman, both of which actually mean "comforter" or "relief bringer."  In Noach's name, the verb is not complete.  Also how did his father know that he was destined to bring relief to the world?

Noach compiled a book of cures that he had heard from the angel Rafael (Beit HaMidrash 3:156)

Noach lived ten years after the Dispersion (Seder Olam Rabbah 1).

Noach saw that the deeds of mankind was corrupt, so he hid himself in order not to be caught up in their ways, and he engaged in the service of G-d.  He studied the books of Adam and Chanoch, from which he learned how to serve G-d.  How else could Noach have known to offer a sacrifice to his Creator? (Zohar 1:58).

Noach fulfilled what is written in the Torah: "Noach built an altar to Hashem and took out every clean animal and every clean bird, and offered burnt offerings" (Bereishit 8:20) (Vayikra Rabbah 2:10)

Adam was the world's firstborn.  When he offered his sacrifice, he wore the garments of the Kohen Gadol, and thereafter the firstborn used them in the service of G-d.  When Adam died, they passed to Shet.  From Shet they passed to Metushelach, and from Metushelach to Noach, who offered a sacrifice.  When Noach died, they passed to Shem (Bamidbar Rabbah 4:8).

Noach offered those sacrifices to atone for the curse of the earth (Bamidbar Rabbah 14:12).

"Noach, man of the earth" (Bereishit 9:20).  He devoted himself heart and soul to redeeming it from the curse (Zohar Chadash 22b).


Chronology of Sefer Bereishit (Book of Genesis)

Year 1
World created
Adam Created
Kayin and Hevel born
Kayin and Hevel bring sacrifice

Year 130
Kayin killed
Shet born

Year 235
Enosh born

Year 266
Idolatry begins

Year 325
Kenan born

Year 395
Mahalalel born

Year 460
Yered born

Year 622
Chanoch born

Year 687
Metushelach born

Year 874
Lemech born

Year 930
Adam dies

Year 987
Chanoch dies

Year 1042
Shet dies

Year 1056
Noach born

Year 1140
Enosh dies

Year 1235
Kenan dies

Year 1290
Mahalalel dies

Year 1356
First warning of flood

Year 1422
Yered dies


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(Rashi; Me'Am Lo'ez)