Bereshit (Genesis) Chapter 4

23Lemech said to his wives, “Adah and Tzilah, hear my voice; wives of Lemech, listen to my speech. Did I kill a man [Cain] by my wound, and a child [Tuval-Cain] by my bruise?! Did I kill them intentionally?!   כגוַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַֽאֲזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֨גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּֽרָתִֽי:
שְׁמַעַן קוֹלִי - Hear my voice. He said this because his wives had separated from him from marital relations, because he had killed Cain and his own son, Tuval-Cain. For Lemech was blind and Tuval-Cain was once leading him; when Tuval-Cain saw Cain, he thought him to be an animal. He told his father to draw his bow, and Lemech killed him. When Lemech realized that it was Cain, his forefather, he clapped his hands together, striking his son between them and killing him. As a result, his wives separated from him, but he tried to appease them, saying: “Hear my voice” – to acquiesce to me for intimacy. “For the man” whom “I killed,” was he killed “by my wound”? Did I wound him intentionally that the wound be attributed to me? “And the child” whom I killed, was he killed “by my bruise”? This is therefore a question: “Did I not act inadvertently and without premeditation? This is not considered my wound, nor is it considered my bruise.”   שְׁמַעַן קוֹלִי.  שֶׁהָיוּ פּוֹרְשׁוֹת מִמֶּנּוּ מִתַּשְׁמִישׁ, לְפִי שֶׁהָרַג אֶת קַיִן וְאֶת תּוּבַל קַיִן בְּנוֹ, שֶׁהָיָה לֶמֶךְ סוּמָא וְתוּבַל קַיִן מוֹשְׁכוֹ, וְרָאָה אֶת קַיִן וְנִדְמָה לוֹ כְּחַיָּה וְאָמַר לְאָבִיו לִמְשֹׁךְ בַּקֶּשֶׁת וַהֲרָגוֹ, וְכֵיוָן שֶׁיָּדַע שֶׁהוּא קַיִן זְקֵנוֹ הִכָּה כַּף אֶל כַּף וְסָפַק אֶת בְּנוֹ בֵינֵיהֶם וַהֲרָגוֹ, וְהָיוּ נָשָׁיו פּוֹרְשׁוֹת מִמֶּנּוּ וְהוּא מְפַיְּסָן:
שְׁמַעַן קוֹלִי - My wound - is the stroke inflicted by a sword or an arrow; “navrure” in Old French (“a wound”).   שְׁמַעַן קוֹלִי.  לְהִשָּׁמַע לִי לְתַשְׁמִישׁ, וְכִי אִישׁ אֲשֶׁר הָרַגְתִּי לְפִצְעִי הוּא נֶהֱרַג, וְכִי אֲנִי פְצַעְתִּיו מֵזִיד שֶׁיְּהֵא הַפֶּצַע קָרוּי עַל שְׁמִי? וְיֶלֶד אֲשֶׁר הָרַגְתִּי, לְחַבֻּרָתִי נֶהֱרַג? כְּלוֹמַר, עַל יְדֵי חַבֻּרָתִי? בִּתְמִיהָ, וַהֲלֹא שׁוֹגֵג אֲנִי וְלֹא מֵזִיד, לֹא זֶהוּ פִּצְעִי וְלֹא זֶהוּ חַבֻּרָתִי פֶּצַע מַכַּת חֶרֶב אוֹ חֵץ מקא"דורה בְּלַעַז:
24If revenge against Cain, who committed murder, was exacted only after seven generations, then for me, Lemech, who only committed manslaughter, God’s punishment should surely be postponed many times seven generations!”   כדכִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה:
כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן - If revenge on Cain was exacted after seven generations - i.e., if Cain, who killed intentionally, had his punishment suspended for seven generations, I, who killed inadvertently, should certainly have my punishment suspended for many times seven generations.   כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן.  קַיִן שֶׁהָרַג מֵזִיד נִתְלָה לוֹ עַד שִׁבְעָה דוֹרוֹת, אֲנִי שֶׁהָרַגְתִּי שׁוֹגֵג לֹא כָּל שֶׁכֵּן שֶׁיִּתָּלֶה לִי שְׁבִיעִיּוֹת הַרְבֵּה:
שִׁבְעִים וְשִׁבְעָֽה - (lit.) Seventy-seven. He used a term denoting many times seven without meaning exactly seventy-seven. This is how Rabbi Tanchuma explained this passage. But Midrash Bereshit Rabbah 1 explains that Lemech did not kill anyone, yet his wives separated from him after they had fulfilled the commandment of childbearing, because they realized that it had been decreed to destroy Cain’s offspring after seven generations and they said, “Why should we bear children for destruction? Soon the Flood will come and sweep everyone away!” He answered them: “Did I kill a man by my wound? Did I kill Abel, who was ‘a man’ in size but only ‘a child’ in age, that my offspring should be destroyed for that sin? If Cain, who committed murder, had his punishment suspended for seven generations, I, who did not kill, should certainly have my punishment (i.e., the destruction of my offspring) suspended for many times seven generations.” But this is an absurd application of a fortiori reasoning, for if it were so, the Holy One, blessed be He, would never exact His debt or fulfill His promise.   שִׁבְעִים וְשִׁבְעָֽה.  לְשׁוֹן רִבּוּי שְׁבִיעִיּוֹת אָחַז לוֹ, כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא. וּמִדְרַשׁ בְּרֵאשִׁית רַבָּה לֹא הָרַג לֶמֶךְ כְּלוּם, וְנָשָׁיו פּוֹרְשׁוֹת מִמֶּנּוּ מִשֶּׁקִיְּמוּ פְּרִיָה וּרְבִיָּה, לְפִי שֶׁנִּגְזְרָה גְּזֵרָה לְכַלּוֹת זַרְעוֹ שֶׁל קַיִן לְאַחַר שִׁבְעָה דוֹרוֹת, אָמְרוּ מָה אָנוּ יוֹלְדוֹת לַבֶּהָלָה? לְמָחָר הַמַּבּוּל בָּא וְשׁוֹטֵף אֶת הַכֹּל וְהוּא אוֹמֵר לָהֶן וְכִי אִישׁ הָרַגְתִּי לְפִצְעִי? וְכִי אֲנִי הָרַגְתִּי אֶת הֶבֶל, שֶׁהָיָה אִישׁ בְּקוֹמָה וְיֶלֶד בַּשָּׁנִים, שֶׁיְּהֵא זַרְעִי כָּלֶה בְּאוֹתוֹ עָוֹן? וּמַה קַּיִן שֶׁהָרַג נִתְלָה לוֹ שִׁבְעָה דוֹרוֹת, אֲנִי שֶׁלֹּא הָרַגְתִּי, לֹא כָּל שֶׁכֵּן שֶׁיִּתָּלוּ לִי שְׁבִיעִיּוֹת הַרְבֵּה? וְזֶהוּ קַל וָחֹמֶר שֶׁל שְׁטוּת, אִם כֵּן אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹבֶה אֶת חוֹבוֹ וּמְקַיֵּם אֶת דְּבָרוֹ:
25Adam knew his wife carnally again, and she gave birth to a son. She named him Seth [Shet], saying, “because God has granted [shat] me other offspring in place of Abel, whom Cain killed.”   כהוַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן:
וַיֵּדַע אָדָם וְגוֹ' - Adam knew [his wife again]. Lemech came to Adam, the first man, and complained about his wives. Adam said to them, “Is it for you to make calculations concerning God’s decrees? You do your duty, and He will do His!” They answered him, “First correct yourself. Have you not separated yourself from your wife for these past 130 years, ever since, through you, death was decreed?” His response was immediate: “Adam knew his wife again….” And what does עוֹד “again” signify? It comes to teach you that his desire for her now was greater than before. Bereshit Rabbah. 2   וַיֵּדַע אָדָם וְגוֹ'.  בָּא לוֹ לֶמֶךְ אֵצֶל אָדָם הָרִאשׁוֹן וְקָבַל עַל נָשָׁיו, אָמַר לָהֶם: וְכִי עֲלֵיכֶם לְדַקְדֵּק עַל גְּזֵרָתוֹ שֶׁל מָקוֹם? אַתֶּם עֲשׂוּ מִצְוַתְכֶם וְהוּא יַעֲשֶׂה אֶת שֶׁלּוֹ. אָמְרוּ לוֹ: קְשֹׁט עַצְמְךָ תְּחִלָּה, וַהֲלֹא פָּרַשְׁתָּ מֵאִשְׁתְּךָ זֶה מֵאָה וּשְׁלֹשִׁים שָׁנָה מִשֶּׁנִּקְנְסָה מִיתָה עַל יָדְךָ: מִיָּד וַיֵּדַע אָדָם וְגוֹמֵר. וּמַהוּ עוֹד, לְלַמֵּד שֶׁנִּתּוֹסְפָה לוֹ תַאֲוָה עַל תַּאֲוָתוֹ (בראשית רבה):
26A son was also born to Seth; Seth named him Enosh. Then, during Enosh’s lifetime, the name of God was invoked profanely.   כווּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהֹוָֽה:
אָז הוּחַל - Then [the name of God] was invoked profanely. הוּחַל is an expression of profanation (חֻלִּין). This was done by calling people and idols by the Name of the Holy One, blessed be He, in order to make them the objects of idol-worship and to call them deities.   אָז הוּחַל.  לְשׁוֹן חֻלִּין, לִקְרֹא אֶת שְׁמוֹת הָאָדָם וְאֶת שְׁמוֹת הָעֲצַבִּים בִּשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹתָן עֲבוֹדָה זָרָה וְלִקְרוֹתָן אֱלֹהוּת:

Bereshit (Genesis) Chapter 5

1The following is the record of the descendants of Adam, which begins on the day that God created Adam. God made him in the likeness of God.   אזֶ֣ה סֵ֔פֶר תּֽוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ:
זֶה סֵפֶר תולדות אָדָם - means “this is the record of the descendants of Adam.” There are also many aggadic explanations of this verse.   זֶה סֵפֶר תולדות אָדָם.  זוֹ הִיא סְפִירַת תּוֹלְדוֹת אָדָם, וּמִדְרְשֵׁי אַגָּדָה יֵשׁ רַבִּים:
בְּיוֹם בְּרֹא וגו' - On the day that [God] created… This tells us that on the day he was created he had children.   בְּיוֹם בְּרֹא וגו'.  מַגִּיד שֶׁבַּיּוֹם שֶׁנִּבְרָא הוֹלִיד:
2He created Adam first as an androgynous being, male and female. He blessed both aspects of this first human being and named them together Adam on the day that they were created.   בזָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם:
3When Adam had lived 130 years, he had a son in his likeness and form, and he named him Seth.   גוַיְחִ֣י אָדָ֗ם שְׁלשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת:
שְׁלשִׁים וּמְאַת שָׁנָה - 130 years. Until then he had separated from his wife.   שְׁלשִׁים וּמְאַת שָׁנָה.  עַד כָּאן פָּרַשׁ מִן הָאִשָּׁה (בראשית רבה):
4Adam lived 800 years after he had Seth, during which he had other sons and daughters.   דוַיִּֽהְי֣וּ יְמֵֽי־אָדָ֗ם אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
5All the days that Adam lived came to 930 years, and he died.   הוַיִּֽהְי֞וּ כָּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת:
6When Seth had lived 105 years, he had a son, Enosh.   ווַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ:
7Seth lived 807 years after he had Enosh, during which he had other sons and daughters.   זוַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
8All the days of Seth came to 912 years, and he died.   חוַיִּֽהְיוּ֙ כָּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת:
9When Enosh had lived 90 years, he had a son, Keinan.   טוַיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן:
10Enosh lived 815 years after he had Keinan, during which he had other sons and daughters.   יוַיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
11All the days of Enosh came to 905 years, and he died.   יאוַיִּֽהְיוּ֙ כָּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת:
12When Keinan had lived 70 years, he had a son, Mahalal’el.   יבוַיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל:
13Keinan lived 840 years after he had Mahalal’el, during which he had other sons and daughters.   יגוַיְחִ֣י קֵינָ֗ן אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
14All the days of Keinan came to 910 years, and he died.   ידוַיִּֽהְיוּ֙ כָּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת:
15When Mahalal’el had lived 65 years, he had a son, Yered.   טווַיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד:
16Mahalal’el lived 830 years after he had Yered, during which he had other sons and daughters.   טזוַיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
17All the days of Mahalal’el came to 895 years, and he died.   יזוַיִּֽהְיוּ֙ כָּל־יְמֵ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת:
18When Yered had lived 162 years, he had a son, Enoch.   יחוַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ:
19Yered lived 800 years after he had Enoch, during which he had other sons and daughters.   יטוַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
20All the days of Yered came to 962 years, and he died.   כוַיִּֽהְיוּ֙ כָּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת:
21When Enoch had lived 65 years, he had a son, Methuselah.   כאוַיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח:
22Unlike the rest of humanity in this era, Enoch walked with God, i.e., he was righteous. He lived for 300 years after he had Methuselah, during which he had other sons and daughters.   כבוַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹהִ֗ים אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁל֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
23All the days of Enoch came to 365 years.   כגוַיְהִ֖י כָּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁל֥שׁ מֵא֖וֹת שָׁנָֽה:
24Enoch walked with God. At the age of 365, he was no longer, because God had taken him.   כדוַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹהִֽים:
וַיִּתְהַלֵּךְ חֲנוֹךְ - Enoch walked. He was a righteous man, but he was able to be easily influenced to turn to evil ways, so the Holy One, blessed be He, hurried and took him away, and made him die before his ordained time. This is why Scripture uses a different expression when referring to his death by writing: “he was no longer” in the world to complete his number of years.   וַיִּתְהַלֵּךְ חֲנוֹךְ.  צַדִּיק הָיָה וְקַל בְּדַעְתּוֹ לָשׁוּב לְהַרְשִׁיעַ, לְפִיכָךְ מִהֵר הַקָּדוֹשׁ בָּרוּךְ הוּא וְסִלְּקוֹ וֶהֱמִיתוֹ קֹדֶם זְמַנּוֹ, וְזֶהוּ שֶׁשִּׁנָּה הַכָּתוּב בְּמִיתָתוֹ לִכְתֹּב וְאֵינֶנּוּ בָּעוֹלָם – לְמַלְּאוֹת שְׁנוֹתָיו ‏(בראשית רבה):
כִּֽי־לָקַח אותו - For [God] had taken him - before his time. A similar use of “take” we find in: “I am about to take away from you the apple of your eye with a sudden death.” 3   כִּֽי־לָקַח אותו.  לִפְנֵי זְמַנּוֹ, כְּמוֹ הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ (יחזקאל כ"ד):