Bereishis - 4th Portion

Join me as we learn the hitas for today for the fourth Torah reading of Bereishit. Chapter 3 verse 22. I join my Hashem Elohim. After the sin of the tree of knowledge, Adam and Eve are now still in the Garden of Eden. I join my Hashem Elohim and God says, now that the man has become like unique, like us. He's like one among one of one of us. that he knows the difference between good and evil. Now he shall not He may stretch his hand forward. And then he will also take from the fruit of the tree of life. And then he will also take from the fruit of the tree of life. And then he will also take from the And live forever. What does this mean? He'll become one of us. Rashi tells us in verse 22. Now that he ate from the tree of knowledge, and now he's similar to God that knows the difference between good and bad. There's nothing like him in the lower world. Just like I, God, is the only one in the upper worlds. What is his uniqueness? that he knows the difference between good and evil. The animals and the beasts, they don't know the difference between good and evil. So therefore, there's this concern that he is unique. He shall not And because he may eat from the tree of knowledge. Eating from the tree of knowledge, once he's going to live for eternity, he then has the ability to sometimes think to use it bad to confuse to confuse the creations that are there to say he's also a God because he lives forever. Rashi tells us there are other midrashic interpretations, but he does not bring them here because since they do not fit with the simple interpretation of the verse. Verse 23. And so God thereupon banished Adam and Eve from the Garden of Eden loving the sad to work with the ground I shall look at from which where he was taken. Verse 24 Adam He drove the man out and he stationed him to the east of the Garden of Eden. the and the crew him this a lot of a mess of this and the revolving sword blade He put and placed them to to guard the path of the tree of life this way that Adam should not be able to gain entry and have a taste from the tree of life. What does it mean in the on the east side of the Garden of Eden but we're outside the garden. What were these crew him as a crew him? Rashi told us were angels of destruction. What's this revolving sword? So he says the law all of this again. This was a flashing blade to frighten him from entering into the garden. The gives a similar translation a lot. He calls lot Shana the blade. In old French this would be llama, lame blade. When the Russia got the mad Russia says yes and above the Russia says I'm only here to tell you the simple interpretation so just not to get into the details of the mad Russia interpretation of what it means. The Adam were now at chapter four. The Adam have a and Adam now knew has known his wife Eve and as we know the word know here means that they were intimate with one another. The the tower taylor this kind and he they she became pregnant and she gave birth and she conceived and she gave birth to Cain. The timer and she said why she name him Cain? Can you see as a sham? I have acquired the word Cain a man together with God. Russia tells us what does it mean for Adam Yoder? The Indian this discussion was already before shall my look at even before he sent the nature of Megan before he was already chased of the garden. That means Cain was already born before Adam and Eve were chased out of garden. The the pregnancy and the birth also happened before the sin. She comes out but if it would have said it regularly that Adam knew meaning in this matter I would understand after she had a little bottom. We would make a mistake and think that it was only after they were kicked out of the garden of Eden they had children. So therefore he's telling us the Adam Yoder to let us know this happened previously that he had a child before they left the garden of Eden. Cain why does he name him Cain? I'll shame Cain you see because it comes the word acquisition. S Hashem meaning Kimo im Hashem, with God. What Eve was intending to say is as follows, K'sh ebarah osi v's ishi, when God created me and my husband, we were not born from a father and a mother. Hu l'vadi b'rano, God created them on his own on our own. Aval b'zeh, this child, this creation of Kayin, shutfim anu imai, we became partners with God. As we know, the Talmud tells us in Jewish law states that there are three partners in the creating of the creation of a child, the father, the mother, and God, and this is what Eve was alluding to. V'tosef l'ledet, and she continued to give birth, to conceive and give birth again. Es Achiv es Hevel, es Hevel the brother Hevel. V'hi Hevel ro'eh tzon, and Hevel became a shepherd. V'Kayin hayah oved adamah, and Kayin became a worker of the soil. Ro'eh tzon, verse two, Rashi tells us, I'm sorry, we missed one Rashi before. The Rashi [snorts] in verse two, es Kayin es Achiv es Hevel, why does it say and she gave birth to es Achiv? And to Kayin his brother and Hevel, three times the word es. So, the word es we find comes to tell us something more than what it just says. Gimel esem, these three eses, ribuyim hein, they're extra, m'lameid to teach us she t'umah noldah im Kayin, that a twin was born with Kayin. V'im Hevel noldah ushtayim, and Hevel was born with two twins. That's why it has twice the word es. L'kach ne'emar v'tosef, therefore it says and she continued to give birth, that were more births happening. Ro'eh tzon, a shepherd, u'fichah niska lo adamah, because as the earth was cursed, so therefore they and most of what they were eating was from the earth still and all, he did not work anymore with the earth and therefore he went to work with sheep and cattle and animals. Verse three. By him he came to Yamin and it was in the course of time by Yamin came in pre-Adam and in Halashon and Cain brought some of inferior produce of the ground as an offering to God. The pre-Adam had to be mean a guru of from the inferior products. The ash I got and some explain Shamar is that a piston oil. Some say that this was actually produce that was linseed. Flax. The other other saying we pre-from fruits may as a Shabal Yadi from any fruits whatever he got. Loy toy volume of her not good and not chosen. Whatever he got, whatever was left over, that's what he gave as a sacrifice. The heavy heavy got moment of hatred saying in the whole being and Abel also brought up some firstborn of his flock. By Isha Shamar Abel and Hussein and God listened to accepted the offering of Abel and not of Cain's. By Isha what is the word by Isha mean? Rashi tells us by Ethan. And God paid heed. He listened to it. He turned to it. The heavy Shamar and Hussein like another terminology that we find that he did not pay attention to the offering that he gave. The pan of heavy issue also don't listen to our heavy don't turn to the heavy Shamar and Allah of pre-Allah of other places that we find the same terminology used. By Isha how do we know that God paid attention to it? Because you are the ash for Allah command Hussein fire came down and from heaven and consumed his entire offering. The Cain, however, to Cain verse number five, but to Cain and his offering and to his offering the show God did not pay attention to. The year of the Cain and therefore Cain was sorely grieved by it. The year of the planner and he was downcast. The year of the Marshall Cain and God said to Cain, "Lama why are you so upset? Why are you so grieved? Why are you downcast for love and a little bit of why you downcast the very fact that I didn't take your sacrifice? Hello in take teeth say is after all if you would just improve your actions the employees say teeth then you'll be forgiven if you employees say teeth but if you will not improve your actions then the person revises your sin is crouching at the door. They let her to show cause say at your grave and therefore your evil inclination will continuously haunt you lust after it. The outer team shall buy but you can dominate it. You have the ability to dominate over that evil inclination which is seeking to make you sin. Rashi explains as follows hello him take teeth guitar going like the tiger explains the person revises meaning to say as follows your sin is preserved until the opening of your grave until you die the sin is going to be with you. The person of the show small they let her to show cause say the words and it lusts after you the longing of sin this is self haters of that sin who hates her out of that the evil inclination Tommy shake it with is always looking to be able to get you to do something wrong. However, the outer team shall buy in tears of Rashi tells us if you want to discover love you have the power to overcome it. The year of the Cain and Abel verse eight the year of the Cain and Abel Cain says Abel his brother for you be a sin of the world we're in the field for Yocum kind of level of heave. And Cain rose up against his brother Abel by Yaga you and he killed him. What does it mean by Yuma kind of level that he said them and all of a sudden he killed him? see me be different even macho they began into a argument and a quarrel. Please I love love. With him to find a pretext of why he should be able to kill him. For Yasha was a madrasha goddess and we mentioned there are many different madrashic interpretations but Rashi tells us he is only here. I say you should be shall make right this is the simple interpretation. By Yuma shamal kind and God said the kind of a heaven of where is heaven your brother for Yuma he says lawyer that he I don't know a shame and a I might my brother's keeper. Verse 9 a heaven of again as we mentioned earlier Rashi says this why does God ask him where are you kind of with the volume. In order to engage in words with him with the very nachos and calm words. Who lies of maybe he'll repent he'll feel bad for what he did for Yuma and say I'm not a near active I killed him for her daughter and I sinned. But instead what is the answer lawyer that he I don't know NASA of NASA he makes as if he's cheating he's lying to God that he's trying to steal deceive what God. I shame at Aki he asks in a question what you tell me make a question whole can hey but I could have a heart of heart that anytime you have a hey with the heart of heart that in the front of it is a question. How or if is it a question mark? Verse 10. By Yuma so God responds to him. And says mercy so what have you done called me a key car. The blood of your brother the voice of the blood of your brother of your brother's blood so you can rely is yell is crying out to me mean Adam from the earth from the ground. The mayor key car verse 10 tells Rashi. The mayor of the dams are yours. blood and the blood of his children another explanation means she also be Harvey he made so many wounds he stabbed them in so many different places because kind of no idea how you kill somebody. It's like how you do you make an after you have to the first time that a death ever occurred. He doesn't know how he's going to kill him. He doesn't know exactly what makes the person kill him. So therefore he just stabbed him in so many different places that he was bleeding in so many places. Verse 11. Fia and now So now that you will now because of this order at that you will be cursed me not a Dharma from having to work even with the ground even harder I shall appear because the ground already because it opened its mouth look at to take the blood of your brothers your brother's blood from your hand. Verse number 11. Order at the minute you're going to be cursed from the ground even though the ground was already cursed but now it's going to be even more cursed because of this. Jason imagine is going to be already more than it was until now. On the account Gamba see for laughter because you continue to sin against it. I shall appear the mayor here. And this is what he continues to say if he had any Moise The Moise look at I'm adding a greater curse by it like taste of taste that the earth will not continue even after working really hard with it it's still going to be hard to work with it's not going to have the good energy and strength in the ground to be able to produce more. Verse 12. What is the curse? It will no longer give us your full fertile strength. Now a perpetual wandering around in the world. Now the nut. What does the word mean? Now the nut she tells us verse 12. You're not going to be able to live in one place. With this Cain responds verse 13. Now Cain responds to God. God will love you and say my sin is too great for you to bear. And a question. 13. God will love you is my sin so great for you to bear? Bit me on a question. I tell you claim that you're above and below. That and yet it's impossible for you to bear my sin for some forgiveness. Verse 14. Behold you have banished me today from all of the earth. And and from your but I can be hidden from your presence. For I see now the nut and because of that I'm in this perpetual state of wandering. What's going to happen to me because of that? The higher you go my team and whoever finds me the higher you go is going to kill me. Verse 15. So therefore I shall respond to him and said therefore call here a Cain. Whoever kills Cain she was saying you come will be punished. That vengeance will be exacted for him for seven generations. The vengeance for his sin will be exacted only after seven generations. >> Vayasem Hashem le-Kayin os le-vilti hakos oso kol moite. And to publicize this oath, what Hashem did was placed a mark on Kayin's forehead, so that whoever found him would not kill him. This would be a sign. So, let's understand what's going on over here. Rashi is going to explain to us. Verse 15. Lo chein kol hereg Kayin. What does he mean over here? Not that the one who kills Kayin will then suffer for seven generations. But over here he's explaining as follows. Zeh echad min ha-mikra'os. This is one of the verses she-kitzru divreihem ve-ramzu ve-lo eiforshu. That the verse is very said in shorthand. And therefore, it is only hinted and alluded to and not explained. And this is what it means. Lo chein kol hereg Kayin. Therefore, whoever kills Kayin, lo yashen ha-orah. This is a warning. That whoever will kill Kayin, ko ya'aseh lo. This is what would happen to him. Kakh ve-khakh. So and so on is his is his punishment. U-le-fareish onshei. But it didn't explain what his punishment would be. That means if God says don't kill Kayin, that in itself should know that whoever is going to kill him is going to be punished, but it doesn't say anymore what the punishment will be. Then it continues to say shiv'atayim yukam. For seven years the avengement. Meaning that over here the Torah is going back to what the punishment of Kayin was as follows. Ein neretzu le-hargeni Kayin achshav. I'm not going to take vengeance of Kayin right now. When is the vengeance of Kayin only going to happen? Le-seif shiv'a doros. After seven generations ani noikem nikmasi mimenu. I'm going to take my vengeance upon him. She-yamid Lemekh mi-bnei banav ve-yargeno. What's the vengeance going to be? That Lemekh, his own grandchild, is going to kill him. But this is not the punishment for somebody that kills Kayin. This verse is split into two. Tells us number one the punishment of somebody kills Kayin, as well as that God says I'm only going to take revenge on Cain in seven generations. Now, Rashi explains and proves this as well from the last part of the possuk. The safe at the end of this possuk, shall she was saying you come that the seventh generation will take generate take revenge. The he Nick my seven my Cain, this will be Hevel's revenge of Cain in the hands of Lamech that's going to have later on. This is what the Torah tells us earlier the man who should kill telling us the beginning of the verse. Lashing is a way of warning Schley Brianna that no creation should harm him. We find the same type of way of language that the Torah in other places and over here Rashi is going to give us other places where the Torah writes it in shorthand and it alludes to multiple things. We find some other places for example David says whoever is going to hit the Vusi. But he doesn't say what the punishment's going to be. I will be a possuk speaking in a hint. Whoever's going to be victorious over the and therefore hit their main tower where are things were where they were hiding for you and then come to the gate and conquer it for and the people that were there as well by God also those he was going to kill and all their idols and everything they had over there. Because these used to say that the blind and the crippled which were protecting them that David will not be able to bring them and overcome them. And therefore what does he mean to say? I make the one that David what was what was he cryptically saying I make whoever is able to get these idols and get them out of of way he will make them into a leader and a general. Kan kiter d'var b'divrei hayom. This is the way he shortened the whole story in the book of Chronicles. Peter shearer only later on does it explain that they will be rewarded to be a minister and a leader. What did God do? That nobody should kill Cain. God made a sign on Cain. What is what kind of sign? So the commentaries tell us God took a letter from his name and engraved it on his forehead. Like a hay according to some. Another explanation. This Cain was afraid that anybody that find him is going to kill him. Who is going to kill him? The animals and the wild beasts are going to kill him and Cain was afraid of them. He wasn't afraid of else in the world that was going to kill him. There was nothing else that he would be afraid of. Only his parents. He was not afraid they were going to kill him. He said until now the animals were afraid of me. Of course as God told us or it says later on in verse nine and their fear would be on all the animals. However, now because he sinned they're not going to be afraid of me and they're going to kill me. What did God do? He put a Cain a sign that the animals will be afraid of him that when they see it they'll be afraid of it. Verse 16. And Cain now left the presence of God and he settled in the he settled and the earth trembled. In the east of Eden. He settled in Nod. Again Nod and that he said where the people where every he went, the people trembled. The people of the earth trembled. But Kidmas Aden, and where he settled was a noid, which was the east of Aden. Where do we see this? In verse as Rashi explains what this means. Vayeitzei Kayin, and Kayin left. How did he leave? Left in humility. Yotzei Ke'goyim da'aso yeino like somebody who tried to hide something from God and that was caught. Be'eretz noid. Be'eretz kol ha'goyim nodim sham. In a place where all wanderers go there. Where was this? Kidmas Aden. The east of Aden. Sham galuvi da'as where his father was chased went to. Ke'shegarsh mi'gan Eden when he was exiled or when he was chased out of the Garden of Eden. Shnemer as it says as we learned previously vayashkeim ke'kedem gan Eden lishmor es derech etz ha'chayim. She'yesh lomed that we can learn from here. Shehaya Adam sham that Adam was there. As he stayed there. And therefore guards were placed there. Matzinu we find she'ruach mizrach echis the eastern wind, the eastern side, ke'leitas ba'chol makim es ha'areitz sham. Would capture, would take and keep safeguard all murderers. Where do we see this? She'nemar because it says in the verse oz yavdil Mosheh es ha'arim Mosheh sets the cities of refuge. Where were they? Mizrachah shemesh on the east side. So what we see over here is that the three cities of refuge that Mosheh set, which would keep refuge for the murderers, were on the eastern side. Same where our Kayin went as well. Davar acher, another explanation of what does it mean the word noid? Be'eretz noid. And this is what we translated previously when we said the verse. That the world itself, the earth itself was shaking. Kol makim shehaya eilech every place that he would go, haya aretz mizdazda'as the earth underneath him would shake. Un tachtav ha'briyos and the animals omerim would go away soon to get away from this person. Walk. The earth would tremble and everything would say get away from this guy. He's a murderer. He killed his own brother. Verse 17. By the kindness he showed and Cain went on to know his wife. And she conceived and gave birth as he was gave the city and he built he became a builder of a city. By he called the name of the city that he built the name of his son Enoch. Enoch. By he Cain so that Rashi tells us building a city and he called the name of the city that means Cain Cain was the builder and he gave the city the same name as his son in order for it to be memorial for his son as well. So then he continues verse 18 by he followed Enoch. As Irad Cain then Enoch gave birth he gave Irad was then born to Enoch the Irad and then Irad was born to Enoch and Enoch was the father of Enoch and Enoch was the father of Enoch was the father of Lamech. Rashi tells us Irad Enoch why in some cases we find the terminology whole lead gave birth or give birth. What's the difference? So Rashi explains as follows. Yesh we have a son some places he uses the male terminology whole lead they gave birth. And some places he says Yola that the male gave birth. Even though the one that's giving birth is not the male is the female. Lay them is the actual word birth gives means mean two things. There's two interpretations. Later meaning that when the woman gives birth, that means when the child comes into the world, that's number one. And then birth can also mean this we are told this the actual action of the intimacy that the husband gives to the wife. So therefore when he says in a terminology of a verb that it happened meaning that he caused the wife to give birth. It's talking about when the woman is actually giving birth. This fellow gave birth his gave his the ability for his wife to give birth. Then boy or girl. But when he says in the word verb Yala, it's talking about when the man is giving and give making the act of giving birth. So one is talking about where the woman is bringing the child into the world and it was through the action of the man. But the actual event that the Torah is discussing is the birth of the woman is the birth that's happening because the woman's now bringing the child into the world. And one is the initial act of the husband and the wife coming together to create that child. This concludes the fourth Torah reading of Bereshit.