Hebrew Insights into Parashat Lech Lecha (Genesis 12:1 - 17:27)

 Avram, whom we met at the end of last week's Parasha, is now singled out from his kin and community. He is commanded to go forth and leave behind him his native country, heritage, culture, and above all his relatives (12:1, cf. Ruth 2:11). The expression "lech [“go”] lecha" (“for yourself") can best be rendered in English as the emphatic: "go forth" or even better, the colloquial "get yourself going!” The alliteration makes it especially forceful and commanding as those two words, despite a vowel difference, are spelled identically. The would-be patriarch will hear another “lech lecha” when, in the future, YHVH will charge him to, “take now your son, your only one, Isaac, whom you love, and lech lecha to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you" (22:2). His obedient response to the first “lech lecha”, with its ensuing results, will enable Avraham (as he will be named) to respond similarly when the familiar voice will call him again.  At the time when “the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land. The fig tree puts forth her green figs, and the vines with the tender grapes give a good smell”, it is then that the Bridegroom says to the Bride: “Rise up, my love, my fair one, and “lechi – feminine for “lech” - lach – feminine for "lecha" – ‘go forth for yourself’” (Song of Solomon 2:11-13, 10). Total and implicit faith and trust, as well as obedient abandonment, appear to be the path leading to the season of fruitfulness and?serenity?(although?not?without?tests),?as?described?inShir?HaShirim?(Song?of?Songs?Songs/Solomon). Toward the end of the? Parasha Abraham is told, “Walk before me and be perfect/blameless”(17:1). The one who was able to fulfill the first call, of “walking”, and the second one, which will be an even greater challenge, is called upon to embark on a “journey of the heart”. 

Avram is promised many descendants and a great blessing that will also extend to those who bless his progeny. In fact, his seed is destined to be a blessing to "all the families of the earth" (12:3). “Family” is “mishpacha”, of the root sh.f.ch (shin, pey/fey, chet), which is also the root for a word found in 16:1 of our Parasha, “shifcha” – “handmaiden” (in reference to Hagar). The root sh.f.ch (shin, pey/fey, chet) means to “join a family”, implying that one’s servants (in this case, the female servant) were to be treated and looked upon as an extension of one’s kin. 

“Blessing”, which is "bracha", appears five times in 12:2, 3 in several forms. The consonants b.r.ch (bet, resh, kaf) also make up the root for “knee” ("berech"). Bowing the knee is always associated with humility ("to Me every knee shall bow…" Is. 45:23). Thus, experiencing a blessing humbles its recipient, stirring him to bend or bow the knee in gracious thankfulness. However, he who “curses you, I will curse”. The first “curse” is “mekalelecha”, k.l.l. pertaining to “weightless, light”, and hence of ‘light esteem’ (as we noted last week in Parashat Noach). In our Parasha k.l.l is mentioned several times in relation to Hagar’s attitude toward Sarai. In 16:4 and 5, “despise/d” is “to lightly esteem”. The second reference to “curse” (v. 3 above) – a’or – of the root a.r.r (alef, resh, resh) first appeared in B’resheet 3:14 and 17, in reference to the curse upon the serpent who was to crawl on its belly and eat the soil, and then to the curse upon the ground, whose fruitfulness was to be obtained with great toil. 

Could these earlier pronouncements (in the ”Garden") portray?the?conditions?which?will?apply/to?those?who would?esteem?lightly[the?nation/people?(“goy”)?that?was to?come?out>of>Avram’s>loins? 

After these promises of blessing and a nation, Elohim promises land in 12:7. Upon hearing this word, Avram builds an altar and moves on, only to erect another one in the next location. The following two verses (8,9) mention three of the four directions of the wind: “east, west, and south”. In Biblical Hebrew, there are several words for each of these, with the ones used here being "kedem", "yam", and "negev", while in 13:14 mention is made of all of those with the addition of “north,” which is "tzafon".

The root for east - “kedem” - is k.d.m (kof, dalet, mem), with its primary meaning being "before" or "in front of". Thus, its derivatives are to “greet” or “meet" (Deut. 23:4; Mic. 6:6), "early”, and "first". Words such as "old" and "ancient" also stem from "kedem", as we see in Micah 5:2 regarding Messiah’s origins (another example being the “everlasting hills” promised to Yoseph in Deut. 33:15, as well as the term "kadmoni" – “ancient” - in 1st Sam. 24:13). The root k.d.m therefore reveals an interesting approach to the dimensions of time and space. That which is "in front" is also that which is "early", from “antiquity” and of the “past”. Thus, “kedem”, the “eastern”, denotes what is “ahead” and, at the same time, what was. Kohelet (Ecclesiastics) 1:9 says: “That which has been is that which shall be”, a fact that is certainly true of our Elohim, “who is, and who was, and who is coming” (Rev. 11:17), “declaring the end from the beginning, and from ancient times [kedem] things that are not yet done” (Isaiah 46:10).  "Kadim" is the east wind which many times spells blight and dryness (e.g., Job 27:21; Ps. 48:7), while the prophet Y’chezkel (Ezekiel) saw the glory of the Elohim of Yisrael coming from the same direction ("kadim", i.e., the “east”, in 43:1,2). One of the best-known uses of "kedem" appears in B'resheet (Genesis) 3:24, referring to the place where Elohim expelled our renegade ancestors: "east of Eden". Finally, in 15:19, “Kadmonites” are mentioned as part of a people group, which may just be a generic term for people from the “east”. “

West” here is "yam". Yam means “sea,” and since the "Great Sea" (the Mediterranean) shore runs the entire length of Israel's western side, it has’become synonymous?with/that?direction. “Negev” is the word here for “south”, and is used to denote wilderness and dryness, yet in Y’chezkel 20:47 reference is made to the “forest land of the negev". It is the very same prophecy that speaks of the fires that would consume every tree there (as indeed they have); fires (of judgment) brought about that region’s dryness, bareness, and desolation. The last direction is "north" - “tzafon” - the root of which is tz.f.n (tzadi, pe/fe, noon), and means to “conceal or hide". The same word is used when Moshe (Moses) was hidden from view for the first three months of his life (Ex. 2:2). In T’hilim/Psalms 27:5 we read about being hidden by YHVH in His succah (booth), and in 83:3 about YHVH’s “hidden ones”. The north also conceals evil, and it is from there that "evil will break forth", according to Y’rmiyahu’s (Jeremiah) prophecy (1: 4). The proud king of Babylon declares his position to be "on the mount of the assembly in the far north" (Is. 14:13), words that are countered by the Elohim of Yisrael in T’hilim 48:1,2, proclaiming that His holy mountain, Mount Tziyon (Zion), is in the far north. 

After receiving the promise of a land extending in every direction, and a seed so numerous (rendering it) too great to count (13:14-16), Avram builds another altar, this time in Aloney Mamreh, which is Chevron (Hebron). From that location, he set forth to rescue his nephew Lot. Here (14:13) we first encounter the term "Hebrew", "ivri", attached to Avram's name, after his ancestor Ever, whom we mentioned last week. Indeed, Avram is now entitled to this ‘label’ as he ‘crossed over’, both physically and spiritually. When he returns, having successfully accomplished his mission, the king of S’dom (Sodom) greets him in the Valley of Shaveh (14:17). “Shaveh” means “equality, agreement, or resemblance,” and here probably an “even plain.” “I have set YHVH always before me” (Ps. 16:8) reads in Hebrew: “I have envisioned [or imagined] – shiviti -YHVH before me… " "Shiviti" indicates seeing Him at one’s own eye level (as He is near to those who call upon Him). The valley of “shaveh” is also called the “King’s Valley” (singular) and appears to be where Avram meets another king. His encounter with the king of S’dom, in this 'valley or plain of evenness', is interrupted by the appearance (at ‘eye level’) of another monarch (14:18), Malchitzedek, king of Shalem?(Salem). 

The root of “shalem” (sh.l.m - shin, lamed, mem), is “perfection, wholeness, completeness, and requital”. This king, whose name means "king of righteousness", is also a priest of the Most-High Elohim (“El Elyon”). Thus, in his persona are met the two offices of king and priest (ref. Zec. 6:13). In his blessing to Avram, whom he serves with bread and wine, Malchitzedek invokes “El Elyon” (“Most High God”), calling Him "possessor of heaven and earth" (14:19). "Possessor" here is "koneh", meaning "buyer" or “purchaser”, thus connoting redeemer (of heaven and earth). (Remember Chava exclaiming: "I have purchased/acquired a man from YHVH", which we examined in Parashat B’resheet?). Malchitzedek gives thanks once again to "El Elyon", who has "delivered Avram's enemies into his hand" (ref. 14:20), using “migen” for "delivered", which stems from the root g.n.n. (gimmel, noon, noon) meaning "shield or protection", and also used for?“gan”–“garden”- such?as?in?Gan?Eden?(YHVH’s?protected?area?of?delight). 

Avram gives his newly-met acquaintance "a tenth (‘ma'aser’) of all", an act which concludes this encounter (14:20). At this point, the text recaptures Avram's tryst with the king of S’dom, but the language of the next few verses seems to be colored by what had just taken place in the encounter with the king of Shalem. Upon being offered the spoils of the war, Avram answers the king of S’dom by mentioning the name of YHVH, repeating the expression "El Elyon - Most High God - the purchaser of heaven and earth" (v. 22). He then refuses the king’s offer, on the grounds that it should not be said that he had been made rich by the latter (ref. v. 23). The word for "rich" is "ashir", of the same root as "eser"- "ten" (the consonant for "sh" and "s" being one and the same, differentiated by a slight vowel change when used as an “s” or a “sh”), from which we get the “tenth part” or the “tithe”?(ma’aser)?that?Avram”had”just?given?to Malchitzedek.* 

As this scene with the king of S’dom fades, another one comes into view – the description of a vision in which YHVH speaks to Avram: "Fear not Avram, I am your shield…" (15:1). The word used here for "shield" is "mah’gen", a variation of which we saw in Malchizedek's blessing?of/Avram?a few verses above.  Thus,?the?echo?of?that?dramatic?meeting?continues>to>aaccompany>the?events>that?follow?it. 

When Avram wonders what it is that “Adonai YHVH”, who promised him a great reward, will give him "seeing that [he is] childless…" (15:2), he is granted a promise of a son. Again, he is told his progeny will be numerous. It says, literally, that Avram "believed in YHVH" (v. 6). The root of "believe" is a.m.n (alef, mem, noon) from which we get the term "amen". It is also the root word for “trust, steady, faithful”, and nurse” (Num. 11:12), “guardian” (2 Kings 10:1), and for “bringing up and training” (Esther 2:7). Proverbs/Mishley 8 cites the call of Wisdom-personified. In verses 29-30 Wisdom says, "When He marked out the foundations of the earth, then I was the craftsman at His side…" The word here for "craftsman" is "amon", once again, stemming from the root a.m.n. Faith, therefore, is the act of believing which involves 1) training, and 2) action - in other words, practice. Putting convictions into practice is guaranteed many a time by a covenant. Thus, in Ne’chem’ya (Nehemiah) 9:38 we see the people making “a sure covenant”, which in that particular text depicts the root a.m.n again and is therefore termed “amana”. Based on this understanding, the Apostle Ya'acov (James) writes: "Do not merely listen to the Word and so deceive yourselves. Do what it says… faith by itself, if it is not accompanied by?action,?is?dead"?(1:22;?2:17). 

Avram experiences an awe-inspiring vision (see 15:12-17), in which the covenant is confirmed. In Hebrew, the experience and the covenant are called “habrit ben habtarim” - "the covenant between the cut-up pieces”. The infinitive of “cut up” - "ba'ter" - also means to “dissect” or “dismember” (15:10). In 15:17 those pieces are called "gzarim", from the verb “gazor", meaning, once again, "cut up". Verse 18 says, "On that day YHVH cut [literally] a covenant with Avram…" This time the word for "cut" is "ka’rot" (also used frequently for cutting down trees). These powerful verbs point to the covenant's irrevocability and certainty. It is no wonder that the very sign of the covenant itself involves a cutting - a removal of the foreskin - which is recorded in 17:10-14, after Yishmael's birth and Avram's name change, augmented by the words: “The uncircumcised male whose flesh of his foreskin is not circumcised, that soul shall be cut off [stemming from “ka’rot”] from his people…” (17:14 italics added). But there is more to the “cutting”, the very word “covenant”, brit, originates with b.r.t (bet, resh, tav), meaning to cut or fell (a tree). 

Yishmael’s birth resulted from Sarah resorting to a common practice of surrogate parenthood (as Rachel and Leah also did, giving their maids to their husband in Gen. 30:3-5,9-13, and Joseph, who had his grandson’s wife give birth “on his knees”, as it were). See Gen. 50:23, to make his great-grandchildren his own. This is how Sarah approached her husband: “See now, YHVH has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her’. And Abram heeded the voice of Sarai” (16:2). The literal rendition of “obtain children by her” is “I will be built – e’ba’neh’ – by/through her”.  Above, we examined the word “mishpacha” – family. “Family” may be likened to a building, which grows tier by tier, floor by floor. No wonder the apostles referred to the body of believers as to a building, and used the imagery of stones to describe it (see 1 Cor. 3:9; 2 Cor. 5:1; Eph. 2:21; 1 Pet. 2:5). Sarai too had the same idea in mind when she said, “I will be built by her [Hagar the maid]”.  The root word b.n.a (bet, noon, hey), “build,” unsurprisingly contains the word “ben,” son.  Thus, when Sarah expected the maid to help her out, she thought of “being built up by having a son”. However, the matriarch soon discovered that Hagar was not about to merely “lend” her womb. She had other notions. When Sarai discerned Hagar’s ambitions, she was?forced?to?send?her?away?(see?21:9ff). 

In 17:4,5 Elohim declares that He is changing Av’ram’s name from “exalted father” to Avra'ham because he will become “a father to multitudes” of nations. Technically, this name change involves adding only the letter - "hey" - (comparable to "h"), which stands for the word "hamon", meaning “a multitude”. Hamon is of the root verb "hama", which is “boisterous, noisy, or roaring”. Thus. the promised multitude was to become teeming, and rather loud at that! This "hamon" was to be made up of nations or peoples (“goyim”). The addition of the letter “hey” could also refer to its two appearances in YHVH’s name, or to its shortened form, “Yah”. Interestingly, all the lofty promises to Avraham, along with the institution of circumcision, are couched in very brief but concise terms so characteristic of Biblical Hebrew.ur text, therefore, provides a good example of the compactness and conciseness that are so 

Sarai's destiny also changes with a single letter (17:15). The last letter of her name, being "yod" (comparable to “y”), is exchanged for a "hey", making her Sarah, "a princess", who will not only mother a son, but “nations and kings of nations” are also?to?come?from?her?(v.16). 

During the name change of the would-be parents, YHVH does not forget the offspring. Since Avraham laughs at the prospect of having a child, seeing that he and his wife are so old (ref. 17:14), he is told to name this future son Yitzchak, meaning, "he will laugh". No doubt, in the end, the One who will have the last laugh in this story will be the One responsible for giving this name, the One who also “sits in the heavens and laughs”?(Ps.2:4).?And?as?we?shall?see?next?week, there?is?more?laughter?to?come.

The Seal of the Covenant

“When Abram was ninety-nine years old, YHVH appeared to Abram and said, ‘I am Almighty Elohim; walk before Me and be blameless. And I will make My covenant between Me and you, and will multiply you exceedingly.’ Then Abram fell on his face, and Elohim talked with him, saying: ‘As for Me, behold, My covenant is with you, and you shall be a father of many nations’... ‘I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you.  And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant’” (Genesis 17:1-4, 6-7).

Thirteen years had passed since Ishmael’s birth, and by this time Abram felt this son would inherit all his property and promises.  However, YHVH was still grooming and preparing His firstborn, Abram, by continuing to put him to the test.  YHVH was also about to make an addition to the covenant.  As you recall, the first time He met with Abram, YHVH imparted to him the promise that he will be a “goy” (nation).  Now He tells His friend that he will be the father of “goyim” - nations (plural).  Elohim was not only going to make the seed as “the dust of the earth and the stars of heaven,” but His plan also included its proliferation into nations.

Abram was so overwhelmed by YHVH’s words that he fell on his face before Him.  Because of Abram’s proven devotion, YHVH was about to seal His covenant with him by the patriarch’s own blood.  “This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you.  He who is eight days old among you shall be circumcised, every male child in your generations… My covenant shall be in your flesh for an everlasting covenant” (Genesis 17:10-13).

The fact that this covenant was going to be stamped upon the very flesh of Abram and his descendants serves to indicate that this is a ‘down-to-earth’ covenant, made evident in ‘flesh and blood’ reality, yet governed from the heavens by the mighty right arm of the Creator.  This covenantal seal was also accompanied by a name change:  “No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations” (goyim) (Genesis 17:5).  The Almighty Husbandman was going to take the seed/life of Abraham and sow it into all nations, tribes, and kindred of tongues and peoples.  Moreover, this seed would be marked by the faith that characterized its progenitor.  The prophet Hosea foretold of this great day of YHVH’s sowing:  “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered… And they shall come up out of the land, for great will be the day of Jezreel [Yah will sow]!” (Hosea 1:10-11).

No sooner did Abraham look up from being face down and hearing this tremendous promised blessing, when the Almighty’s tone suddenly changed into what sounded to the old patriarch like an amusing impossibility:  “‘As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name.  And I will bless her and also give you a son by her; then I will bless her, and she shall be a mother of nations; kings of peoples shall be from her.’ Then Abraham fell on his face [again] and laughed, and said in his heart, ‘Shall a child be born to a man who is one hundred years old?  And shall Sarah, who is ninety years old, bear a child?’  And Abraham said to Elohim, ‘Oh, that Ishmael might live before You!’  Then Elohim said: ‘No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants/seed after him’” (Genesis 17:15-19).

YHVH is committed to continuing the line and the blessings that He bestows upon those who belong to Him.  Because the first twenty patriarchs in YHVH’s genealogy all had normal births, Abraham naturally assumed that Ishmael, his firstborn, would inherit the princely position.  Notice what Abraham says about him, “Oh, that Ishmael might live before You!”  But the only one who can “live before YHVH” is the one who is called and chosen for that purpose.  Eliezer of Damascus did not qualify, and neither does Ishmael.  Many years later, the nation of Israel/Ephraim will say: "He will revive us after two days; He will raise us up on the third day that we may live before Him” (Hosea 6:2 NAS).

This covenant YHVH made with Abraham through Sarah was no small matter; He staked His name on it.  A sign of this fact was the name change:  Abram to Abra-h-am and Sarai to Sara-h.  The Hebrew letter “hey” that was added to their names often signifies Y-H-V-H, where it appears twice.  Thus, keeping this covenant was not going to depend on man, but on the faithfulness of the Creator, Yah, Who initiated it, declared it, and would therefore accomplish it.  In fact, this covenant would govern all of human history. 

To establish the line of the firstborn-redeemer and inheritor of the covenant promises, YHVH’s involvement was required so a seed could emerge from a dead womb.  In the future, His committed oversight will also be required to see the covenant promises implemented through to completion or fulfillment.  So the beginning of the life of the son of promise would be marked by divine intervention unlike that of any other child born to the human race (except Yeshua).  Sarah’s son was destined to be a miracle child and a testimony to “life from the dead,” signifying redemption. 

After Abraham laughed at YHVH’s puzzling words, the Creator told him to name his son Isaac (“Yitzchak” in Hebrew, meaning “he will laugh”) because, through him and his seed, He, YHVH, would have the last laugh... (see Psalm 2).

Hebrew Insights into Parashat Noach (Noah) Genesis 6:9 - 11:32

 Our Parasha spans the Flood, its causes and aftermath, and leads to the Tower of Babel and humanity's subsequent dispersion. Here, as in many other Parashot*, we find certain keywords (words stemming from the same three-letter root) repeated within a passage or scattered throughout the text.

In Parashat* B’resheet (in Gen. 5:29), Noach’s name was explained: “Now he called his name Noach, saying, this one will comfort us “. The root of “comfort” here is n.ch.m (nun, chet, mem), pronounced nachem. Noach’s name, however, does not contain the consonant “m” (the Hebrew letter “mem”). And whereas in his evil generation he was a comfort to Elohim, his name actually means “rest” (n.u.ch, noon, vav, chet). At the end of Parashat B’resheet (6:6), another reference appears to the root n.ch.m. We read there, “And YHVH repented [or “regretted,” that is, “was sorry”] that He had made man on the earth”. In this case, “regretted” is “(va)yinachem”. But how does “comfort” relate to “regret” or “being sorry”? The root n.ch.m’s primary meaning is to be “sorry” or to "reconsider," which indicates that only deep empathy with another’s sorrow can be a source of genuine comfort at a time of grief. Conversely, a change of attitude or direction may also bring comfort and relief.  Moreover, a close examination of Lamech’s words reveals what he lamented and why he hoped his newborn would be a “comfort” (literal translation): “our toil and sorrow of our hands, from the ground which YHVH cursed”. In his lament, Lamech was echoing YHVH’s words in 3:17 to Adam (literal translation): “Cursed is the ground for your sake, in sorrow you shall eat of it…” Lamech repeats the three terms used in 3:17, being: “sorrow”, "ground", and "cursed". 

At the end of Parashat Noach, the text explains the name Ba’vel (Babel). According to 11:9, “Ba’vel” was named so because “there Elohim confused the language” of the tower's builders. However, the verb “confuse”, used here, is actually “balal”, and even though similar in sound, Ba'vel does not originate from this root; it actually means (in the Sumerian and Akkadian languages) “Gate of El”. Noach and Ba’vel are two examples of how the Tanach (O.T.) uses puns to drive a point home, even at the expense of grammatical accuracy (for another such case, see Yehoshua-Joshua 5:9).

Despite the sought-after comfort and rest, Noach, ironically, lived in a time of great unrest, which led to the natural disaster that befell his contemporaries. Yet in the midst of it all, calm could be had in the 'eye of the storm' represented by the one who was found righteous at that time (ref. 6:9; 7:1), and by the place of refuge that he was constructing. In 8:4 we find the ark “resting upon the mountains of Ararat” (italics added). Following the raven, a dove was sent out “to see if the water had abated… and [she] found no resting place for the sole of her foot… (8:8, 9 italics added). Rest is depicted here, and even highlighted, against the backdrop of the grave catastrophe. When Noach, his family, and the animals emerged from the ark, he built an altar. In 8:21 we read, “And YHVH smelled the soothing aroma”. The word for “soothing” is “nicho’ach”, which once again originates with the root “rest”.

The dove was sent “to see if the water had receded” (8:8). Here, “receded” is “kalu,” spelled with the letter “kof” rather than the expected “kaf” (which would have meant “finished, done, complete”).  The word “kalu,” as it appears here, means “having become light, or of little substance,” from which stems “k’lala”- "curse" (and literally, to “make something of light esteem”).  In 8:21, YHVH says: “I will never again curse [a’ka’lel] the ground.” Does the unusual form of “recede” here imply that YHVH's curse caused the great deluge?

Last week we dealt with the root of “erev” (“evening”), which means “pledge” and “mixture” (two of its several meanings) … This time we look at the “raven” (“orev”), which shares this root. The association between “raven” and “evening” is found in the Song of Songs (Song of Solomon) 5:11, where the beloved’s dark curls are compared to the dark raven. The black fowl, therefore, borrows its name from the evening’s fading light (i.e., darkness).

Mankind’s corruption is highlighted in 6:11. The word used there is “tisha’chet,” of the root sh.ch.t (shin, chet, tav), which primarily means to “destroy or destruction”. In verses 12, 13, and 17, derivatives of this root appear four times as “corruption” and also as the verb for the “destruction” that YHVH was about to bring upon the entire earth and its inhabitants (v. 13). Inherent in the verb “sha’chot”, therefore, is corruption's self-destructiveness. In Yishayahu (Isaiah) 11:9 (and 65:25) we read: “They shall not hurt nor destroy – yash’chitu - in all My holy mountain.”

Interestingly, and in a strangely similar way, the condition of ‘no destruction’ ("lo yashchitu") is also characterized by water, as Isaiah 11:9 continues: “… for the earth shall be full of the knowledge of YHVH as the waters cover the sea”, which in our narrative is the agent of annihilation. Additionally, the impact of the verb “sha’chot” (with the letter “tav” at the end) receives an extra emphasis, as it evokes a similar-sounding verb ending with a different “t” consonant (“tet”), which is to “slaughter” (e.g., Exodus 29:11,16, 20).

The other noun repeated in chapter 6 is “chamas” (ch.m.s, chet, mem, samech), translated as “violence”: “…And the earth was filled with violence” (vs. 11, 13). As a rule, the noun/verb “chamas” is connected to sinful acts of violence and injustice. “Chamas” rhymes with another verb - “chamad” - which means to “delight” but also to “desire or covet” (as was the case with the fruit of the tree in Gen. 3:6, which seemed “desirable – nechmad - to make one wise). Quite often, similar-sounding words, like “chamas” and “chamad,” are also connected in meaning. Thus, the violent actions of “chamas” are motivated by covetousness or unbridled desire. (Is it a linguistic coincidence that Chamas is also the name of the notorious terror organization, bearing in mind the similarities between Arabic and Hebrew?)

Planted right in the midst of these descriptions of corruption, violence, and pending destruction is the only (potential) solution: the ark - "tey'va". More than a millennium later, another would-be savior will be protected by a "tey'va" (though translated as "basket" in English), which will also float on water. This will be Moshe. In building this ark, our attention is first drawn to the act of propitiation and atonement: “kippur.” “Make yourself an ark of gopher wood… and… cover it inside and out with pitch" (6:14 italics added). The verb and noun for the action (“covering”) and the material itself (“pitch”) come from the root k.f.r (kaf, pey/fey* resh), which makes up “kippur”. Thus, this ark was to become a shelter, offering protection from the disaster sin brought about. The rabbis believe that anyone who watched it being built over the many years of its construction could also have found refuge in it. Instead, the spectators scoffed and ridiculed its builder. In most other cases, the verb and the noun from the root k.f.r are connected directly with “atonement” (e.g., Daniel 9:24), or as “payment of a price, or ransom” (e.g., Num. 35:31).

Our Parasha also presents the principles of atonement and the reasons for its requirement. Thus, we read in chapter 9:4-6: “But you shall not eat flesh with its life, that is, its blood. Surely for your lifeblood I will demand a reckoning … From the hand of every man's brother I will require the life of man. Whoever sheds man's blood, by man his blood shall be shed…”  Indeed, for atonement to be effective, blood is imperative.

The importance of covering is brought out again in our Parasha, in the story of Noach’s three sons’ respective responses to their father's drunken stupor. Cham (Ham), the son who looked upon his father’s nakedness, was condemned to slavery by a curse which was pronounced upon his son, Cna’an (Canaan) (9:25), whose name stems from the root to “subdue” or be subdued (k.n.a, kaf, noon, ayin).

The other two siblings, on the other hand, are said to have covered their father’s naked body.

Notice how the escalation and acceleration of the waters increase, on the one hand, serve as the platform on which the ark is raised higher and higher, on the other. Thus, we read: "The waters increased and lifted up the ark, and it rose high above the earth. The waters prevailed and greatly increased on the earth, and the ark moved about on the surface of the waters"(7:17-18 italics added).

"And it happened in the six hundred and first year, at the beginning, on the first of the month that the waters were dried up from off the earth. And Noah removed the covering of the ark and looked. And, behold, the face of the earth was dried!” (8:13). “Dried” in both instances in the above verse is “cha’rvu”. In 7:22 we read, “All that was in the dry land, died”. Once again, “dry land” is “charava”. Both the verb, as well as the noun, are of the root ch.r.v (chet, resh, bet/vet) which is also the root for “waste, desolate, attack, sword, plunder, wage war, fight” and more. In Hebrew thought “dryness”, denoting lack of water and rain (and hence drought), is commensurate with terms associated with lifelessness and destruction, which points to the shortage of water characterizing the land of Israel (even before the latter?is?ever mentioned!)

When they emerged from the ark, Noach and his family were given the same ‘marching orders’ as Adam, their predecessor. Humanity’s survivors were to “be fruitful and multiply and fill the earth”. The injunction to be fruitful is “pru”. In the 10th generation, one of Noach’s descendants, Avram (Abram), will be informed by the bestowal of a blessing that he will become “fruitful” (Gen. 17:6), while four generations after that event, Avraham’s grandson will be named, in faith, “multiple fruitfulness”?-?that?is,?Ephraim. However, one striking difference between Elohim’s blessing and charge to and over Noach and his sons and the one over Adam’s, is that this time the Almighty declares that “the fear of you and the dread of you shall be on every beast…  bird … and on all that moves on the earth, and on all the fish…” (Gen. 9:2). Notice that the “fear and dread” are absent from YHVH’s word to Adam regarding the latter’s “subduing” of the earth and the “dominion” he was to have over all that lives and moves (ref. Gen. 1:26, 28).

 Among the many names in our Parasha, three in particular call for our attention. The first two persons are second cousins: Yefet’s (Japheth) grandson, the son of Yavan (Javan), is Dodanim (or Rodanim, as he is called in 1 Ch. 1:7); the second is Cham’s (Ham) grandson, the son of Cush – Nimrod.

Yavan is the Hebrew word for Greece. Down the road of history, Greece will become a major power with unprecedented influence worldwide in many areas, including government (democracy). Yavan’s son’s two names, Dodanim and Rodanim (see 1^st Chron. 1:6), mean, respectively, “cousins and rulers” (“rdu”, connected to Rodanim, is the verb YHVH used when He told Adam and Chava to subdue the earth in Gen. 1:28). His cousin, Cham’s grandson, Nimrod, is the one who built Ba’vel; a place which will become synonymous with the world’s hierarchical systems, especially about religious matters. Nimrod means “we will rebel,” and indeed he rebels by setting up his own kingdom as a direct counterfeit of Elohim’s kingdom (10:10).

In the next generation, we have the son of the third cousin, Ever, a firstborn. This name is given to the entire race, the Hebrews (“Ivrim”), who will represent Elohim’s Kingdom on earth. The name Ever derives from the verb “pass or cross over”, a fact this race will demonstrate throughout biblical history, beginning with Avram. We will observe the Hebrews passing over from one place or condition to another, whether physically or otherwise, to earn the name of their forbearer.

The generation of the “cousins” (is it a coincidence that one of them, as mentioned, is actually named “Dodanim”- cousins?) is unique, having left its imprint upon humanity to this very day.

It says that Noach and his sons were to “fill the land/earth”. This “filling” was likely not meant only in a physical sense. Nimrod and the other inhabitants of the land of Shinar rebelled against Elohim. These ones busied themselves by erecting a tower, which, by their own admission, was designed to prevent their scattering (n.f.tz. noon, pey/fey, tzadi) on earth (ref. 11:4). But in verse 8 it says that YHVH Himself “scattered” them – va’yafetz (being of the same root as used by the builders of the tower). In verse 3, “they say to one another, come let us make bricks…” and in verse 5, they say once again, “come let us build ourselves a city…”. In both cases, “let us” is “ha’vah”. YHVH’s watchful eye over them is underscored by His “let us” – ha’vah – when He says in verse 7: “Come, let us go down…” etc

Earlier, in 9:19, it says about the sons of Noach that “the whole earth was populated by them,” with the verb “populated” literally meaning “scattered” (the same verb used in 11:4, 8). The “scattering” was YHVH-initiated because, “indeed, the people are one and they all have one language, and this is what they will begin to do; now nothing that they propose to do will be withheld from them” (11:6). “Propose to do” is “yazmu”, which in Modern Hebrew refers to “initiatives” and “entrepreneurship”, but in Biblical Hebrew the root y.z.m. means  “unrestrained activity”, and not surprisingly is analogous to the verbs  “zamom” which is “to devise wickedness”, and “zimah” which is  “to lust”.

At the very end of the Parasha (11:26ff), we are introduced to the “exalted father”, Av’ram, whose goings forth, preceded by the command “lech lecha” (“go!”), will be reported next in the Parasha by the same name.


*Parashot - plural of Parasha (feminine gender)

 

*Parashat – “Parasha of…”

* The p and f sounds are designated by the same letter and may be pronounced as “p” in one form of the word, and as an “f” in another. The same is also true about the “b” and “v” sounds.

In A Beginning

                                                 Chapter 6

                                            In A* Beginning
                                         (Genesis Chapter 1)

Let us now reflect on the Creation account to reinforce our understanding of Elohim’s revealed presence in creation itself.  His Word, as well as His kingdom, manifests Himself.  What YHVH says will be, for He calls Himself, “I will be what/whom I will be” (a literal Hebrew translation of Exodus 3:14; E’he’ye Asher E’he’ye).  His Spirit is the power that carries out what He decrees by His Word.  Viewing His characteristics of consistency and order will better help us to comprehend His plan for the creation.  This understanding of YHVH’s presence in creation and His sovereignty over all His works has significant implications for our faith in the covenants, promises, and prophecies He will later make with our forefathers (Adam, Noah, Shem, Abraham, Isaac, Jacob, Judah, and Joseph/Ephraim).

 The opening lines of Scripture, “In the beginning Elohim created the heavens and the earth” (Genesis 1:1), comprise a statement of intent.  In the first verse of the second chapter, it is written, “Thus the heavens and the earth, and all the host of them, were finished” (Genesis 2:1).  What took place between those two verses was the process and order of creation, until its completion at the end of the sixth day, “on the seventh day Elohim ended His work which He had done, and He rested on the seventh day from all His work which He had done” (Genesis 2:2).

According to Genesis 1:2, “The earth was without form, and void…”  The location where the creation process was to take place was called “earth” (eretz), although at that point it (the earth) had not yet taken its present form.  This transformation would occur only on the third day, when Elohim’s “Living Word” will cause the spiritual conditions to congeal into a physical earth and seas (ref. Genesis 1:9-10). 

“And darkness was on the face of the deep…” (Genesis 1:2). What kind of darkness was over the face of the deep, and how did this condition of darkness come about?  We understand that at one point in eternity past there was an angel, a created spiritual entity called Lucifer (Hey’lel Ben Shachar), whose name means “son of the dawn”, hence light bearer.  This entity coveted the position of the Most High and is addressed as follows: “How you are fallen from heaven, O Lucifer, son of the morning!” (Isaiah 14:12). This rebellion constituted sin.  Thus, when he was expelled from heaven and cast down to face the abyss called sheol (ref. Isaiah 14:15; Luke 10:18), his light was removed from him, as was the light of all the other angelic beings who had rebelled at the same time (see 2 Peter 2:4).  This realm, or Spiritual Waters, previously occupied by Satan was now devoid of light and is described by the term “tohoo va’vohoo” - without form and void (ref. Genesis 1:2).

The Maker chose this realm of spiritual darkness, and all that He intended to create within it, as the stage on which He would ultimately reveal Himself and His nature.  Light cannot be seen in light because it needs an opposite medium (darkness) to be seen.  If all natural light were to be extinguished, nothing would be seen.  Nevertheless, when light appears, it reflects off all the objects around the observer.  Thus, what is visible are actually the different hues, or colors, of invisible rays of light.  In other words, that which is visible is the unseen. Paul expresses this mystery in 2 Corinthians 4:18: “while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.”

Elohim had a specific purpose in mind for this Spiritual condition called darkness (see Isaiah 45:7). The contrast between light and darkness was essential to His plan, as darkness was destined to become the medium through which He would manifest His Word and reveal Himself.  The principle of “light out of darkness” and, by the same token, “life out of death” is at the very core of redemption and resurrection.  The Spirit of Elohim hovered, or brewed, over the face of these “Spiritual Waters.” As mentioned above, Lucifer and the demonic fallen entities were cast out and now were facing the abyss.

“Then Elohim said, ‘Let there be light’” (Genesis 1:3).  Keeping in mind that everything that was brought forth by Elohim’s Living Word (that is His Son), reveals every aspect of His nature, the Light too was a manifestation of Himself.  This Light was not natural light, as the luminaries had not yet been created, but the very essence of the Creator’s nature!  It is the highest form of Life and the quintessence of His being.  This Light also contains all the laws, statutes, and ordinances that govern His kingdom and its administration, as revealed in the light of Torah.   Because Elohim is Light, by necessity He had to separate the Light from the darkness.  Had He not separated one from the other, there would have been no darkness, as the Light would have swallowed it up.

After describing these activities, Genesis 1:5 says, “and there was evening, and there was morning, One Day” (literal translation, emphasis added).  Because no heavenly bodies existed yet, this day could not be a unit of time.  Hence, in this context, ‘Day’ signifies Spiritual Light “Elohim called the light ‘Day’,” (verse 5).  The fact that it is “One” (echad) and not “first” (day) refers to the essence of the Creator Himself (YHVH Echad - YHVH is One), Who is the wholeness and completeness of Life.  The “One Day” is therefore the very foundation from which everything else will emanate, or originate, until its fullness at the end of the seventh day. Because He called the Light “Day”, it is an eternal and everlasting Light. Consequently, He will imbue every part of creation with a degree of His glory. 

Copied and edited from "Firstborn Factor in the Plan of Redemption, 2011

*The literal translation of "B'resheet" (the first word in Genesis !:1, translated "in the beginning".

Hebrew Insights into Parashat B'resheet (Genesis 1:1-6:8)

 Hebrew is characterized by remarkable conciseness, allowing information to be conveyed in succinct forms.  It is also a very picturesque language, so its content and form (especially in the Tanach) are often congruent. This first Parasha, as it is, a narrative of the origins, is replete with information, eternal patterns, and principles, yet it communicates them briefly, with matching terms that deserve specific attention.  Although we will not cover the full gamut of terms in Parashat (“Parasha of”) B’resheet this time, some will show up in other Parashot (Parasha in plural form), and then we will try to do them justice.  

God’s name appears here as the composite “Elohim,” from the root “el,” meaning “strong, mighty, powerful.” Elohim is plural, which gives the word much greater dimensions. In addition, Elohim includes not only “El” but also “Eloha”, another word of the same root for the Almighty, together forming the plural “Elohim”. 

B’resheet is both the name of the first Parasha and the name of the book of Genesis. “B’resheet bara Elohim…” At the first, beginning –b’resheet - created - bara – Elohim - God. The meaning of r’sheet is “first, beginning, start, and prominence,” and it stems from the root r.o.sh (resh, alef, shin) - “head”. (Notice the river in 2:10 that comes out of Eden and divides into four streams. The latter - i.e. the “streams” - are also called here “heads”). This phraseology therefore establishes that the prime and first cause is Elohim, who initiates everything.  Colossians 1:16, 18 says of Messiah Yeshua: “For by Him all things were created, in the heavens and on earth… He is also the head of the Body… and He is the beginning… so that He might come to have first place in everything” (italics added).  This passage indeed exhausts “r’sheet” to its fullest.  Interestingly, the first 3 letters that make up the Bible’s opening word, “b’re(sheet)”, are the same as the ones that make up the next word, “bara”, which means “created” (the letters being bet, resh, alef). Thus, “created” appears twice in a row at the very beginning of the Holy Writ, as if to add extra emphasis that Elohim is truly the Creator. Note that the verb “bara” - to “create” - refers exclusively to the Creator, and never to man. The adjective for “healthy” or “fat” – “bari” (such as in Gen. 41:2; Jud. 3:17) also stems from the same root, as do verbs such as to “clear up” an area (e.g. Josh. 17:15, 18), and “eat” (2^nd Sam. 12:17); the latter two being almost contrary to each other. This, along with other related verbs, points to the act of creation being multifaceted. In fact, the primary meaning of “bara” is to “release the varying elements or materials to enable them to exist, materialize, express themselves, or grow”.  But we cannot leave this opening word - be'resheet - yet...

Aside from its first three letters making up the word "created", it 'happens' to contain words and ideas that form a chain of hints reflecting on several important topics. Later on, these topics will be significant in the scriptural narrative. The first two consonants, bet and resh, meaning "bar," make up the word "son" (which, although in Aramaic, has also made its way into Hebrew). The next four letters, alef, shin, yod, tav, form the verb "asheet",  "I will establish." The second, third, and fourth letters (resh, alef, shin) form the noun "rosh", "head"; and with the first letter, bet, meaning "in", we may read the first four letters as "in the Head". As we read above, from Colossians 1:18, Yeshua is declared as "the head of the body, the assembly..."  with verse 16 that informed us that "in Him was created everything..." The two central letters, in this six-letter word, are alef and shin, making up the word "esh" - "fire". Finally, the first two letters (bet, resh) and the last two (yod, tav) form the word "brit," meaning "covenant."

The initial and foundational act of creation culminates with, “And Elohim called the light day, and the darkness He called night. And there was evening, and there was morning, one day” (v. 5).  This “one day”, rather than “first day”, is “yom echad,” unlike the rest of the days, which are termed, “second, third…” etc. Since “echad” -  unity of plurality – is such a significant term, and is attached to Elohim’s nature (“hear Oh Yisrael, YHVH our Elohim is ‘one’) its usage here underscores the Presence of Elohim in the creation process, emphasizing the fact that the “one day” will continue to accompany the creation of each of the subsequent days.  A “latter day” passage in Zechariah 14:6-9, which appears to take us full circle, states the following: “It shall come to pass in that day that there will be no light; the lights will diminish. It shall be one day which is known to YHVH—neither day nor night. But in the evening it shall happen that it will be light.  And in that day it shall be that living waters shall flow from Jerusalem… And YHVH shall be King over all the earth. In that day it shall be that YHVH will be one and His name one” (literal translation, italics added. Also notice the creation ‘elements’ of water and light).    

Creation involved processes of separation.  Elohim separated light from darkness (Gen. 1:4); water from water (vv. 6, 7).  He created the lights in the heaven to separate the night from the day (v. 14-16, 18), and the seasons one from the other.  He also distinguished between the different types of flora and fauna (vv. 11, 12), between man and woman, and finally between the weekdays and the Shabbat.  The verb used for separating is “havdel” (of the root b.d.l, bet, dalet, lamed), to “divide or separate”, but also to “distinguish”. One word for light and darkness: The word for darkness is choshech (ch.sh.ch, chet, shin, kaf). The verb for depriving or withholding (as it appears in Genesis 39:9, for example) shares a very similar root - ch.s.ch (chet, sin, kaf). Thus, the small vowel change from the letter "shin" to a "sin" reveals that "darkness" is simply a condition in which light is withheld and is therefore only a "default state". 

But when He separated the water from the land (or brought forth the land from the water), Elohim said: “Let the water under the heavens be gathered - yikavu - to one place” (1:9).  A “mikveh” is, therefore, a place of the gathering of water and stems from the root k.v.h. (kof, vav, hey), which is also the word for “hope". Each time the English Bible says “wait for YHVH,” the Hebrew verb is “kaveh.” Thus, our hope is found while we are being gathered to Him who is our Mikveh: “Oh YHVH, the hope ("mikveh" here, rather than the standard "tikva") of Israel…" is the cry of the prophet Yirmiyahu (Jeremiah) in 17:13.  According to Romans 6:3-5, we have been immersed into Him, which makes Him the mikveh (place of immersion), “for in hope we have been saved” (Rom. 8:24 italics added). Our hope, then, lies in the fact that we are in Him, and He is in us, and therefore we walk now in new life (see Rom. 6:4) as a new creation.  Thus, the "mikveh" stands for a place of being gathered to and for 'immersion in hope', seen both in the act of creation and in the act of spiritual rebirth. 

The progressive process of creation makes each day's accomplishment a preparation for the one that follows.  And whereas above we touched on the 'separation' aspect of creation, here we see its integrative aspect.  Separation and integration, though seemingly mutually exclusive, actually work hand in hand and typify the Hebraic mind and character, nowhere better exemplified than in the first two chapters of the Bible. 

Although each day's creative work differed from the next, the days were separated from one another in the same way: by an evening and a morning.  This ‘feature’ set the pattern for the days that were to come, which, unlike the days of creation, would be identical or similar to one another.  The day began in the evening - erev - and it is interesting to note that among its many meanings, “erev” also means a “pledge” or a “guarantee”.  Thus, the promise of the day to come is found in the twilight of its predecessor.  “Boker” - "morning" - is another word rich in diverse meanings, one of which is to “inquire, frequent or visit”, connoting concern and care (see Ezk. 34:11,12). Once again, the One who is in charge of Time and operates within it assures us of the things we hope for (e.g., Jer. 33:25, Lam. 3:22-23). One example of YHVH regarding time appears in 2:2, where He is seen “resting” (after having completed His work), while the Hebrew word is “sha’vat,” from the root sh.b/v.t* meaning to “cease”, and is similar to the root y.sh.v. - to "sit”. This root also forms the word “Shabbat”. 

As for the pinnacle of creation, man and woman, they were created "in the image and likeness" of their Creator (1:26).  “Image” is "tzelem" - from the root “tzel”, which is a “shadow”. At best, a human being may reflect the Almighty in the same way a two-dimensional shadow 'represents' (as a shadow) a three-dimensional object. “Likeness” is “d'moot”, which contains the word “dam”  – "blood" (from which are derived words such as “adama” for “earth”, “adom” for “red,” and “adam” - “man”).  Here we see a clear connection to the Messiah, who incarnated in a flesh-and-blood body as the “Last Adam”.  Man and woman were created differently and at different times, yet “in the image (tzelem) of Elohim created He him, male and female created He them” (v. 27). Once again, differentiation and oneness appear together.  He - man - was created both male and female, and likewise, the male and the female together reflect the "tzelem" of the one Elohim. In 2:24 we read that they were to become “one flesh”, and yet that could only take place after the woman was taken out (separated) from the man’s body (ref. 2:21). The woman’s formation was totally different from that of the man’s. She was not only formed from the rib taken from Adam’s side, but that act of formation is called “building”, va’yiven, literally, “and He [Elohim] built the rib which He took from the man, into a woman…” (2:22). 

One more point concerning this union: In 2:18, 20 the woman, the "help suitable" (as translated in most versions) for man, is described literally as a help “contrary or opposite” to him – “ezer ke’negdo” (“neged” being “in front of” or “opposite to”).  Originally, Chava* (Eve) was to be Adam’s counterpart, compatible with him. The two were to complement one another, like two opposite forces that attract and polarize at the same time.   

In the last verse of chapter 2 we read: ”And they were both naked ("aroomim"/plural), the man and his wife, and were not ashamed” (v. 25).  In 3:7 a major change takes place: “And the eyes of the two of them were opened, and they knew that they were naked, and they sewed for themselves girdles of fig leaves”. The man and his wife made coverings for themselves from fig leaves. The latter alludes to their attitude, as the word for “fig”, t'ena, is closely related to “to'ana”, meaning “pretext” or “looking for excuses”. In Shoftim (Judges) 14:4, Shimshon (Samson) is seen looking for such a pretext, or “an occasion against the Philistines.” In 3:21 we are told that Elohim “clothed them - va’yalbishem,” the root being l.v.sh, which is the verb for “dress” and also forms the word for “clothes, garment ” – l’vush or malbush. We just noted that “the man and his wife were naked and not ashamed”, (plural) “lo yit’boshashu” of the root b.o.sh (bet, vav, shin). Thus, although of no etymological connection, because of the similarity of consonants, some rabbinical interpretations connect “l’vush” - garment - to “bosh” - “shame” (remember the b and v sounds are interchangeable), as indeed the garment’s purpose was to meet the need awakened by the shame of being naked. 

In the last episode depicting our protagonists, we see them being sent ("expelled" in Hebrew) out of the Garden of Eden (Gan, of g.n.n which means protection, and Eden, which is delight), but not without a hint of hope.  East of Eden, Elohim placed the Cherubim and the two-edged ("revolving") sword to guard the way to the Tree of Life (ref. 3:24).  This image conjures up another - one in which Cherubim were also placed above a "sword", that is, the sword of the Word (see Eph. 6:17; Heb. 4:12), in the form of the tablets written by Moshe. These tablets were placed in the ark, above which an image of two Cherubim was installed.  Is this a subtle picture, inserted into the somber scene of the expulsion, of a future Holy of Holies where atonement (covering) was to be made? Once the Holy of Holies (through the ultimate atonement) became accessible to all, so did the way to the Tree of Life, through Him who is the Way, the Truth, and the Life. 

The post-Edenic life differed greatly from what Adam and Chava had experienced before their disobedience, as shown in the life of their progeny. The story of Kayin and Hevel demonstrates the immediate results of the great transformation in man’s disposition. In fact, the events in chapter 4 are replete with linguistic connections to the previous chapter, illustrating the direct link between the parents’ actions and attitudes and their posterity. Let us follow a little chart of such comparisons, in literal Hebrew translation. But first, let us pause to ponder Chava’s reason for naming her firstborn as she did. “I have acquired a man from YHVH” (4:1) were her words. “Acquired” – “kaniti” (k.n.h – kof, noon, hey) – to buy or purchase. Was she under the impression that her suffering at childbirth was the price she was paying for having a son? Purchasing is also a function of a redeemer (who buys back his next of kin, for example, if he has been taken captive). Was Chava mistakenly seeing herself as a “redeemer” of her firstborn? If so, did the birth of the next son bring with it disillusionment, and thus he was named “Hevel” – “futility” (literally the “mist that comes forth from one’s breath”)?

                                                  

 

Chapter 4   v. 2 Cain was a tiller of the ground       v. 7 If you do well you will be carried [accepted], but if you do not do well, sin crouches at the opening and to you is its desire, but you will rule it     v. 9 Am I my brother’s keeper?   v. 10 The voice of your brother’s blood is crying to Me from the ground v. 11 So now you are cursed from the ground v. 12 When you work [till] the ground it shall no longer yield its strength to you   v. 14 You have driven me out today from the face of the ground/earth, and I shall be hidden from Your face NOTE: “hidden” is “esa’ter”       v. 16 And Cain went out from the presence of YHVH and dwelt in the land of Nod east of Eden

Chapter 3   v. 19 By the sweat of your face you shall eat bread till you return to the ground from which you were taken   v. 13 And the woman said, the serpent has caused me to be beguiled, and I ate v. 16 And to him [your husband] is your desire and he will rule you *   ch. 2:15 And YHVH Elohim took man and put him in the garden to till and keep it Back to chapter 3 v. 10 I heard your voice in the garden and was afraid v. 17 Cursed is the ground for your sake; in sorrow you shall eat of it v. 23-24: YHVH Elohim drove him out… of the garden of Eden to work the ground from which he was taken   v. 8 And the man and his wife hid from YHVH Elohim v. 10 And I was afraid, because I was naked and hid myself NOTE: “hid” is ‘et’chabeh’   v. 24 And He drove out the man, and He placed the cherubim east of the garden of Eden

Kayin's fate was to be a "wanderer and a fugitive on the earth" (4:12,14) – na va'nad. "Na" stems from the root n.o.a (nun, vav, ayin) meaning "movement", while "nad" is from the root n.d.d (nun, dalet, dalet) – "wander, be a fugitive". Thus, the information in verse 16, "So Cain went out from the presence of YHVH and lived [settled] in the land of Nod, east of Eden", is somewhat of an oxymoron. Living in the land… suggests that Kayin seemingly found a permanent home. Moreover, the next verse says he also "built a city" (another contradiction to being a "wanderer and a fugitive"). But again, the name of the land of his residence gives away the condition of his 'settling' – Nod shares the same root we just examined, meaning wandering or being a fugitive. Moreover, the name of his son, Chanoch, by which he named the city, clues us in that he wanted to pass on a legacy. The root ch.n.ch (chet, nun, chet) means "inaugurate, bring up, educate/teach". Thus, it appears that Kayin had in mind to pass to his son a certain heritage or message, although, as we learn further, whatever that may have been with its resultant prosperity and inventiveness (as evidenced by the posterity), it also led to further violence and to the ultimate disappearance of this line (4:17-24). 

Finally, let us follow the genealogy of the forefathers listed in chapter 5, which sketches the outline of the redemptive program, and a glimpse into this plan extrapolated in 3:15 about the Seed of woman destined to crush the head of the serpent. The names are as follows: Man (Adam) is appointed (Shet), mortality (Enosh), and sorrow (Keinan).  One who praises EL (M’halal'el) will come down (Yared), teaching (Chanoch) that His death will send (Metushelach), the hidden king (Lemech, whose name contains the three letters for king, but not in the right order), and rest (No’ach). 

 

* B and V sounds are denoted by the same letter – bet\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\

* The “ch” consonant sound is the same as the “ch” in the Scottish “Loch.”

 * 4:7 “… if you do not do well, sin crouches at the opening and to you is its desire, but you will rule it”. 3:13 “...and to him [your husband] is your desire and he will rule you”. The usage of the same terminology in these 2 verses seems to create a parallel between “sin” and “woman/wife,” on one hand, and “Cain” (had he resorted to the right action, which he refused to do) and “Adam/man,” on the other. Such a parallel has the potential to conjecture a very distorted idea about the man-woman (husband-wife) relationship, specifically projecting a negative image on women. Let us bear in mind that the consequences of sin in 3:16-19 sadly describe what was about to transpire and are (obviously) not injunctions from YHVH; that is, they are not instructions. Beyond that, because of the atonement YHVH provided through His Son, Yeshua, these conditions no longer apply to those who have been redeemed (e.g. 2^nd Cor. 5:17; Gal. 2:20, 3:13; Eph. 1:3-8, 2:1-10, etc.). Thus, we read in the Song of Songs/Solomon 7:11: “I am my beloved’s and His desire is toward me” (emphasis added). In the restored state (tikkun), our Beloved bridegroom desires us! What solace, comfort, and hope…!