Page 40 - BERESHIT

Bereishis—Bereishis 2:24–3:1 à:âZãë:á úéùàøáZúéùàøá
[47] Bereishis—Bereishis 4:15–16 æè-åè:ã úéùàøáZúéùàøá #26015-EYAL - 26015-BERESHIT-EYAL.1 | 2 - A | 18-07-18 | 09:43:35 | SR:-- | Yellow 26015-EYAL - 26015-BERESHIT-EYAL.1 | 2 - A | 18-07-18 | 09:43:35 | SR:-- | Magenta 26015-EYAL - 26015-BERESHIT-EYAL.1 | 2 - A | 18-07-18 | 09:43:35 | SR:-- | Cyan 26015-EYAL - 26015-BERESHIT-
Adonoy placed a mark on Kayin, ³B flê·öÌ−¶ÔšÐñí¥ÖîÒíÐ−óÓN¶ÖiÔî his father and his mother, B¢nÌê-³ÓêÐîî−£ÌëÖê-³Óê
so that whoever would find him would not kill him. :B ÞêЮ ÞÒô-ñÖkB£³Òê-³B ÞkÔí−'ÌzÐñÌëÐñ and cling to his wife, B flzÐLÌêÐaš¤ÔëÖðÐî
16. Kayin went from the Presence of Adonoy í¢ÖîÒíÐ−−¤ÑòÐõÌlÌôöÌ−£ÔšêÑ®'ÑiÔî .ï¬ and they shall become one flesh. :ðÞÖìÓêþ'ÖNÖëÐñe£−ÖíÐî
25. The two of them were naked, ó− flÌneþμ·óÓí−ÑòÐLe¥−ÐíÞÌiÔî .í×
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùøAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
the man and his wife, B¢zÐLÌêÐîó£ÖðÖêÞÖí
and approach the gate and capture it epÓLÐaÔ×−ÌîþÔ¼ÔMÔíñÓêëÔþКÌ−Ðî
and they were not ashamed. :eLÞÖLaгÌ−ê£GÐî
and the blind, etc. [meaning:] ,’îèî ó−ÌþÐî̼Öí³ÓêÐî 3 1. The serpent was more cunning óe flþÖ¼í¤Ö−Öí·LÖìÖpÔíÐî.ê â BERESHIT
and he will kill them 259 as well íÓkÔ−óÖ³Bê óÔèÐî
for the blind and the lame having said: Ô ìÑqÌtÔíÐîþÑe̼ÖíeþÐôÖêþÓLÎêñÔ¼
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùøAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
‘David may not come into the house.’ 260 ³Ì−ÖaÔí CBz ñÓêðÌîÖðêÒëÖ−êG
He who kills these elÑê³ÓêíÓkÔnÔí prohibiting to the “sons of Noach” ìÒò−ÑòÐañÔ¼ þB½ÍêÓñ
I will appoint him a leader and general.” ,þÖNÐîLêÒþepÓNͼÓê−ÌòÎê forbidden marital relations. 158 :³B−ÖþμÖí³Óê
Here his [David’s] words are abbreviated ,î−ÖþÖëÐcþÑvÌwöêÔk One flesh. .ãÈçÆàøÈNÈáÀì 2
but Divrei Hayamim is explicit: :LÔþÑtó−ÌôÖiÔí−ÑþÐëÌðÐëe The child is formed by both [parents] ,óÓí−ÑòÐL−ÑðÐ−ñÔ¼þÖ®Bò ðÖñÖeÔí
“He shall be a leader and a general.” 261 :þÖNÐñe LêÒþÐñíÓ−ÐíÌ− thereby becoming unified as “one flesh.” :ðÖìÓêóÖþÖNÐaíÓNμÔòóÖLÐî
Adonoy placed a mark on Kayin. 262 ,úBà ïÄéÇ÷Àì'äíÆNÈiÇå [25] And they were not ashamed. 159 .eLÈLaÀúÄéàGÀå [äë]
He inscribed a letter from His Divine Name on his forehead. .BìЮÌôÐaBôÐMÌ ô ³Bê Bñ šÔšÖì They did not know the ways of modesty ³e¼−ÌòЮCÓþÓcó−̼ÐðB− e−ÖíêHÓL
(Other editions of Rashi add: Another interpretation:] :þÑìÔêþÖëÖc :ó−ÌþÑìÎê ’þõ½) to distinguish between good and evil. 160 ,¼ÖþÖñ ëB¬ ö−Ñaö−ÌìÐëÔíÐñ
[The statement] “Whoever finds me will kill me” −ÌòÑèÐþÔíÔ−−ÌêЮÒôñÖk Although he [Adam] was given the wisdom íÖ¼ÑðBëíÖòÐzÌpÓL−ÌtñÔ¼¹ÔêÐî
[refers to:] the animals and beasts. ,³BiÔìÔíÐî ³BôÑíÐaÔí to call [all the creatures] by name, ,³BôÑL Bñ ³BþКÌñ
But there were not yet any humans e−ÖíêGö−Ì−ÔðμóÖðÖê−ÑòÐañÖëÔê he was not imbued with the evil inclination ¼ÔþÖíþÓ®Ñ−BaöÔzÌòêG
from whom he had to fear ,óÓíÑôêÖþ−ÌiÓL until he ate from the tree ,±Ñ¼ÖíöÌôBñÐ×ÖêðÔ¼
except for his father and mother, ,BnÌêÐîî−ÌëÖêšÔþ and the evil inclination entered him ,¼ÖþÖíþÓ®Ñ−Ba½ÔòÐ×ÌòÐî
and he had no fear that they would kill him. ,eíeèÐþÔíÔiÓLêÑþÖ−íÖ−ÖíêGóÓíÑôe and he was able to distinguish good and evil. 161 :¼ÖþÖñ ëB¬ ö−ÑaíÔô¼ÔðÖ−Ðî
But, he said: “Until now î−ÖLÐ×Ô¼ðÔ¼:þÔôÖêêÖlÓê [1] The serpent was more cunning. .íeøÈòäÈéÈäLÈçÈpÇäÀå [à]
the fear of me was upon all the animals ,³BiÔìÔíñÖkñÔ¼−̳ÖcÐìÔõíÖ−Öí Why is this incident inserted here ?öêÔ×ÐñíÓïöÖ−Ðò̼íÖô
as it is said: ‘And your fear, etc.’ 263 ,’îèî óÓ×ÎêÔþBôe þÔôÍêÓpÓLBôÐk [i.e., connected to the preceding verses]? 162
And, now, as a result of this sin íÓïöBÖ¼ñ−ÌëÐLÌaî−ÖLÐ×Ô¼Ðî He should have connected it [with] :CBôнÌñBñíÖ−Öí
the beasts will not fear me ³BiÔìÔí−ÌpÓnÌôeêÐþÌ−êG [the verse:] “And He made for Adam and his wife BzÐLÌêÐñe óÖðÖêÐñNÔ¼ÔiÔî
and they will kill me.” ,−ÌòeèÐþÔíÔ−Ðî garments of skin and clothed them.” 163 ,óÑL−ÌaÐñÔiÔî þB¼ ³BòгÖk
Immediately: “God placed a mark on Kayin” ³Bê öÌ−ÔšÐñ’íóÓNÖiÔîðÖiÌô But, it comes to teach you EÐðÓnÌñêÖlÓê
and fear of him reverted to all.) :(³BiÔìÔíñÔ¼BêÖþBô ³Óêþ−ÌïÍìÓí the cause of the serpent’s assailing them. :óÓí−Ññμ¾ÖìÖòÔí±ÔõÖší֮Ѽ Bï−ÑêÑô
He saw them unclothed, ó−ÌneþμöÖ³Bê íÖêÖþ
[16] Kayin went. 264 .ïÄéÇ÷àÅöÅiÇå [æè]
indulging in marital relations unashamedly ñÒkö−ѼÐñL−ÌôоԳÐaó−̚нB¼Ðî
[Meaning:] he left with humility íÖ¼ÖòÐ×ÔíÐaêÖ®Ö−
and he coveted her. 164 :dÖñíÖeÔêгÌòÐî
as one who is a deceiver of the One Most High. 265 :íÖòB−ÐñÓ¼Öí³Ô¼ÔcëÑòBèÐk
259 I.e., the blind and the lame. 260 Ibid. 261 I Divrei Hayamim 11, 6. Thus, we have another example where the 158 Sanhedrin 58a, î−ëê represents those relations of his father that are prohibited (e.g. father’s sister, etc.). îôê
verse only alludes to the end result. 262 What was this sign? 263 Ber. 9, 2, “And fear and trepidation of you shall represents the relations of the mother (e.g., mother’s sister, etc.). 159 How is it that they were not ashamed.
be upon all animals of the earth.” 264 Normally íê−®− denotes leaving an enclosed area. Obviously, here this does 160 They as yet had no inclination to evil and, therefore, nothing of what to be ashamed. 161 Ber. Rab.
not apply. (M., G.A.) 265 Mizrachi explains that Rashi intends to convey that this was a sincere act of contrition on 162 Chronologically, the previous verse (2, 25) ó−ôîþ¼ óí−ò¾ î−í−î should be followed by (3, 21) óðêñ ó−šñê ’í ¾¼−î
the part of Kayin. He realized God’s awareness of his attempt to deceive Him. However, Yefeh To’ar disagrees and ... ó¾ëñ−î þî¼ ³îò³× î³¾êñî . . . Why does the Torah insert the narrative of the serpent in the middle? 163 3, 21.
asserts that Rashi means to say that Kayin pretended humility as though he could deceive God. (See Ber. Rab. 22, 13) 164 Ber. Rab. 18, 6.

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