Introduction:
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This chapter seeks to firmly establish the generations of humanity under the heavens and on the earth following the record which was begun in chapter 2:4, and subsequently shows the tragic demise of humanity as it descended into a state of G-dless hedonism and idolatry.

The historicity of these accounts can’t be overstated. As mentioned in the previous articles, the very lineage of our Mashiyach (Messiah) is traced back to the single individual Adam. While the Hebrew, “ben” can refer to a son, a child, a grandson, a grandchild, an ancestor and so on. It is used here very specifically to refer to direct sons of certain individuals. This will soon give way to its wider meaning in the subsequent chapters, however, it is essential at this point to read it in the present context alongside the very specific qualifying proper nouns and parental descriptors.
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The story of Kayin (spear) and Hevel (breath, vapour), is one of both the perpetuation of sin behaviour and the continued hope of redemption through sacrifice. Much has been said to belittle the significance of the sacrifices offered here, however, a correct understanding of the text will show that from the beginning blood covering was the only means of redemption.

I wear a kippah (covering, atonement) on my head to remind me that, “The life is in the blood” and that, “Without the shedding of blood there can be no remission of sin”. If my kippah could speak and explain its significance it would begin before the beginning with Yeshua’s sacrifice, then it would explain the blood sacrifice that covered Adam and Chavah and as its story unfolded it would also illuminate the importance of Hevel’s blood sacrifice. The present is intrinsically connected to the past and the future.

THE TEXT: (Translated by Yaakov ben Yehoshua)
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Gen 4:1 And Adam knew, had known, had sexual relations with (yada) Chavah (life, living) his wife; and she conceived, and bore Kayin (spear), and said, “I have gotten a man from HaShem (YHVH).”
 
Some Jewish interpreters read, “Had known” and thus suggest that Adam and Chavah had children before they were driven from Eden, however while the reading of the Hebrew is correct, the conclusion is not. We know this because any children born before the fall of Adam and Chavah would be innocent of the sin that their parents engaged in and would therefore be kept from the punishment of being driven out. It is clear from the context of the present text, that the sexual relations mentioned are intended as the foundation for the birth of Kayin, who, based on the context of the remainder of the chapter, is obviously born outside of Eden.
 
“My husband and I were created by G-d alone, but through the birth of Kayin we are partners with Him.” –Rashi
 
“This man shall be my acquisition for the sake of G-d” –Ramban
 
These famous rabbinic commentators see Kayin as one whom Chavah and Adam dedicated to the service of G-d. Kayin is seen as both a gift from G-d to Chavah and an offering from Chavah back to G-d. This is as an act of repentance on the part of Adam and Chavah. However, Kayin will soon turn his back on G-d, whereas it will be the second son Hevel who chooses to honour G-d. Just as the second Adam Yeshua would choose to do many centuries later (1 Corinthians 15:45).
 
Chavah’s expression, “I have gotten a man from HaShem (YHVH).” Seems to indicate that at least in some way, she understood Kayin to be an affirmation of G-d’s promise of the seed that would crush the serpents head in days to come (Genesis 3:15).
 
Gen 4:2 And increasing, she bore his brother Hevel (breath, vapour). And became Hevel (breath, vapour) a shepherd of flocks, and Kayin (spear) was a tiller of the ground (ha-adamah).
 
Jewish tradition suggests that both Hevel and Kayin were born with twin sisters, whom they would later marry (Shalshaleth Hakabala, fol. 74; Pirke Eliezer. c. 21.).
 
As a shepherd Hevel is a foreshadowing of Moses, David and eventually Yeshua (Jesus); all of whom were associated with the flocks of G-d and became shepherds of Israel. In fact, Hevel is primarily a representative of the greatest of Shepherds, G-d the Father, as revealed through His Son Yeshua (Jesus).
 
The life of a shepherd is one of solitude and contemplation, of caring, nurturing and protecting the flock. It is a life that reflects the selfless devotion of a lover of G-d.
 
It’s worth noting that while shepherding finds some difficulty in dealing with the ground, by way of finding green pasture etc., the task of shepherding doesn’t involve as much effort regarding the soil and its associated curse. The shepherd, rather than putting his effort into wrestling with the soil, instead focusses on wrestling the enemies of his flock, herding stubborn sheep and guiding new born lambs. He comes to understand that he is entirely reliant on G-d’s provision of rain and the grass that it produces. He can’t afford to spend time on seeding the soil, if he does, the flock will suffer.
 
Tilling the ground is no less admirable. There are as many lessons in working the earth as there are in working on the earth. Kayin, whose name means spear, is perfectly equipped to work the soil in the face of the curse. However, in contrast to shepherding the flock, where one must learn to let go of control, the tiller of soil wrestles more fiercely with the desire to manipulate the elements in order to produce a crop which he may sometimes come to see as the produce of his own efforts.
 
A grower of crops who lacks rain, will soon devise an irrigation system to provide water from elsewhere, the result is often, at least in a minor way, an act of self-preservation, an act of control over one’s own destiny.
 
Of course, if a shepherd leans on his evil inclination rather than his G-dly purpose, he too may devise ways to turn his back on G-d. This is why G-d speaks through His prophet saying, “My people have been lost sheep, their shepherds have caused them to go astray” (Jeremiah 50:6). In the end, it is the heart of a person and their willingness to submit to G-d through the provision of His mercy that ensures the acceptance of their work.
 
Gen 4:3 And it came to pass in the process of time (yamiym), that Kayin (spear) brought of the fruit of the ground (P’ree ha-adamah) an offering (minchah) to HaShem (YHVH).
Gen 4:4 And Hevel (breath, vapour), he also brought of the firstborn of his flock and of the fat. And looked at, regarded and gazed upon, HaShem, Hevel (breath, vapour) and his offering (minchah):
Gen 4:5 But toward Kayin (spear) and his offering (minchah) He (G-d) did not looked at, regard or gaze upon. And becoming exceedingly furious, Kayin’s (spear) countenance was downcast and he fell on his face.
 
The Hebrew, “yamiym” literally translates, “days” and can refer to any number of days or even years (Judges 14:4).
Jewish tradition makes a correlation between the events of verses 3-5 and the festival of Pesach (Passover), citing a conversation that Adam had with his sons on this occasion:
 
“The night of the feast of the Pesach (Passover) came, and Adam said to his sons, on this night [in the future] the Israelites will bring the offerings of the Passovers [to come], [therefore] offer you also before your Creator.” –Pirke Eliezer, c. 21.
 
Regardless of the time of year, both Kayin and Hevel bring an offering (minchah) to the L-rd. G-d, Who deals equitably with all human beings, must have had good reason not to look upon, that is, approve of, Kayin’s offering.
 
The sages of Judaism rightly note a subtle but clear difference in the descriptions of the two offerings (Ibn Ezra; Radak). They note that Kayin simply brought fruit from the ground, whereas Hevel brought the firstborn and the fat of his flock (Lev. 3:16), an allusion to the best of his flock and the first fruit according to that which is later commanded by G-d through Moses. Therefore, the lack of qualifying terms shows Kayin’s offering to be something other than the first fruits of his crop, something less than the best he had to offer. Thus G-d accepted Hevel’s offering but turned away from Kayin’s offering.
 
There is, however, more to this interaction. One should remember that this historical story predates the giving of the Torah. And, as is the case from the beginning, the sinful actions of humanity are shown by historical record to reveal the need for the Torah. Add to this the context of this account, which ends in murder and an increase of sinful behaviour. In fact it is on the coat tails of the murderous act of Kayin (spear) that humanity begins to desecrate and blaspheme the Name of HaShem (Gen 4:26).
 
Kayin chose to use his spear for murder rather than for tilling the ground in repentance. Hevel on the other hand offered the breath of life back to G-d.
 
Therefore we are given an opportunity here to recognize G-d’s provision through the tzadik (righteous one) Hevel (breath, vapour).
 
G-d sets an example of the need for blood covering for sin in Genesis 3:21. This example was certainly relayed to the children of Adam and Chavah. We know from elsewhere in Scripture that without the shedding of blood there is no remission of sin.
 
“For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11
 
“And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22
 
We also know that prior to the Torah there were no commandments given concerning the need for offerings of any kind. In fact the only example of offering given to Adam and Chavah and subsequently to Kayin and Hevel, was that set by G-d Himself in the sacrificial offering required to cloth Adam and Chavah (Genesis 3:21), thus allowing them to continue to live their temporary existence on the earth.
 
The phrase, “offered the firstborn of the flock with the fat” denotes a sacrificial blood atonement offering. This type of offering is only used to redeem firstborn sons and atone for sin (Lev. 3:16). Therefore the offering of Hevel was an admission of guilt and a humble request for covering and remission of his sin. This was pleasing to G-d because it was a reflection of what Messiah had already done before the foundations of the universe were laid. Hevel’s offering was not simply a gift of thanks to G-d, it was an admission of his need to be lifted up by G-d, forgiven, not through his own effort but as a result of the lamb provided by G-d for blood atonement.
 
Kayin’s offering was neither required nor effective because it was offered as the leftovers of his produce, and due to its nature, did not have the ability to cover sin. Kayin’s fruit offering is therefore an act of begrudging consolation, an unrepentant act that led to G-d’s turning away from both it and him.
 
Making offerings to G-d without having first addressed the need for the ultimate offering of the Messiah’s blood, which is a blood covering for the remission of sin, is a redundant exercise; regardless of how great the offering may be. In Kayin’s case the offering was neither great nor a sufficient means of atonement.
 
By far the clearest distinction between the offerings of Kayin and Hevel, is made by the writer of the book of Hebrews when he states:
 
“By faith (emunah: trust) Hevel offered unto G-d a more excellent sacrifice than Kayin, by which he obtained witness that he was righteous, G-d testifying of his sacrifices: and by it he, although dead, still speaks.” –Hebrews 11:4
 
Hevel trusted and had faith in G-d, Kayin did not.
 
Gen 4:6 And saying, HaShem to Kayin (spear), “Why are you furious? And why have you fallen on your face, downcast?”
 
G-d knows why Kayin is downcast and furious. The question is rhetorical. G-d is giving Kayin an opportunity to soberly assess his actions and repent.
 
Gen 4:7 “If you do good, will you not be lifted up?”
 
The Targums (ancient Aramaic translation/paraphrase of the Biblical text) paraphrase this as, "if you do good your sin shall be forgiven you:"
 
Kayin is literally face down on the ground when G-d offers him a practical spiritual solution to his self-inflicted predicament: “If you do good, will you not be lifted up?” This is an opportunity for Kayin to stand upright. The use of this language mirrors that of the creation itself in the sense of standing upright denoting wholeness and goodness. Kayin’s sin has brought him face down in the dust, the dust being a symbol of curse and death. G-d is offering him life, an opportunity to repent and be lifted up.
 
Gen 4:7b And if you don’t do good, a doorway will open to sin, missing the mark, guilt, wrong doing, punishment, which will stretch out toward you, crouching to pounce and its desire, craving, and longing will be on you, and you must rule over it.”
 
The Targums paraphrase the first phrase of verse 7b as, "Your sin is reserved to the day of judgment,'' or “lies at the door of the grave, reserved to that day,”
 
The Targum of Jonathan, and the Jerusalem Targum, paraphrase the latter portion of verse 7b as referring to sin, "sin shall lie at the door of your heart, but into your hand I have delivered the power to choose the evil action; and to you shall be its desire, and you shall rule over it, whether to be righteous, or to sin:''
 
G-d knows Kayin’s heart intention. He sees that Kayin’s fury has not abated, therefore He adds this warning, “If you don’t do good, a doorway will open to sin, which will stretch out toward you, and its desire will be on you, and you must rule over it.” This is a warning against idolatry, Kayin has opened the door of his heart to the evil inclination which is now ready to pounce on him at the nearest opportunity. He must choose life, making an intentional decision to do good, with G-d’s help, or the consequences will devour him, and block the way to redemption.
 
To rule over the evil inclination is to submit yourself to the rule of G-d.
 
What might right action have looked like in this situation? Kayin, in repentance, could have gone to his brother Hevel, who had the means for covering and redemption (a lamb), and offering the very best of the first fruit of his crop, Kayin might have purchased a firstborn lamb, sacrificing it before G-d in repentance and humility. Then both Kayin and his atoning offering would have been looked on with favour by G-d. Unfortunately, while Kayin did speak with his brother, it was clearly not with right action in mind.
 
Gen 4:8 And spoke, Kayin (spear) with Hevel (breath, vapour) his brother:
 
There are many explanations as to what may or may not have been said between the two brothers. The Samaritan text and the Septuagint link the conversation to the following clause: "let us go into the field"
 
As is the case with a number of seemingly cryptic verses elsewhere, it is impossible to know what was said here. The Jerusalem Targum offers one possibility:
 
"Kayin said to Hevel his brother, ‘there is no judgment, nor Judge, nor will a good reward be given to the righteous; nor will vengeance be taken of the wicked; neither is the world created in mercy nor governed in mercy; otherwise, why is your offering received with good will, and mine not?’ Hevel answered and said to Kayin, ‘there is a judgment,’''
 
Likewise, the Targum of Jonathan presents a similar story.
 
And it came to pass, when they were in the field, that Kayin (spear) rose up against Hevel (breath, vapour) his brother, and murdered (va-ya-har-geihu: root, Horag) him.
 
Some Jewish writers say that at the time these events took place Hevel was 100 years old (Josippon apud Abendana in Miclol. Yophi in loc.)
 
Kayin, “Rose up” through the evil inclination (yetzer ha-ra) rather than allowing G-d to “lift him up” (v.7) through the good inclination (yetzer ha-tov). Kayin acted in human pride, seeking to redeem his circumstances in his own strength rather than humbly accepting the offer of G-d’s grace. G-d had clearly explained that if Kayin relied on G-d by doing good, that he would be lifted up, made right with G-d. Kayin chose the opposite course of action.
 
No one can save themselves from sin through their own efforts. Anything done in the pursuit of earning G-d’s forgiveness is in itself sin. Forgiveness comes in the receiving of G-d’s redemptive work on our behalf through the lamb of G-d Yeshua, Who takes away the sin of the world through His atoning blood.
 
It is interesting to note the conjecture of the Midrash, which explains that, “rose up” means that Kayin had been overcome by his stronger brother Hevel and had subsequently begged for mercy saying: “We are the only sons in the world. What will you tell father if you kill me?” Hevel was filled with compassion, and releases his hold, where upon Kayin rose up and murdered him (Midrash).
 
Gen 4:9 And speaking, HaShem (YHVH) said to Kayin (spear), “Where is Hevel (breath, vapour) your brother?” And he (Kayin) said, “I don’t know: Am I the keeper of my brother?”
 
Once again the question is rhetorical. G-d knows all. The question is yet another opportunity for Kayin to repent and admit his sin. Instead, Kayin uses his brother’s role of keeping the flocks as the premise for a mocking retort saying, “Am I my brother’s keeper?”
 
Today, many mock the Shepherd Yeshua’s sacrificial death in a similar way, pretending that they are somehow not responsible to exercise their respective roles in the true brotherhood of humanity.
 
Gen 4:10 And G-d said, “What have you accomplished, done? The voice (kol) of the bloods (D’meiy) of your brother cry out, clamour loudly (tzo-a-keeym: plural, intense) toward me from the ground (ha-adamah).”
 
The question of G-d is not only rhetorical but also imploring, a Father who is broken hearted at a son’s intentionally evil choice. The text also indicates that sin is a negative kind of accomplishment, it accomplishes death.
 
The idiom, “voice of the bloods” denotes the cry of the life element as it pleads with G-d to act against injustice. This same understanding is reflected in the prayers of the martyred righteous ones as recorded in Revelation 6:10. Deuteronomy 21:1-9 explains the process for removing guilt from the land when innocent blood is shed upon it. This reflects the understanding of the blood crying out as in the present account.
 
While the Hebrew, “kol” (voice) is singular, the Hebrew, “D’meiy” (bloods) and, “tzo-a-keeym” (multiple criers) are plural. Rashi understands this to reflect the Talmudic notion that, “Whoever destroys a single soul of Israel, Scripture [imputes] guilt to him as if he had destroyed an entire world” (Babylonian Talmud Sanhedrin 37a: 36-42 [Mishnah]). This is based on the premise that any progeny that might have come forth from the victim are also being killed in the single act of murder.
 
The Targum of Onkelos reads, "The voice of the blood of the seeds or generations that should come from your brother;''
 
The Jerusalem Targum reads, "The voice of the bloods of the multitude of the righteous that shall spring from Hevel your brother,''
 
While this may seem like hyperbole, the essence of the meaning is sound. Murder quite literally has a generational impact.
 
Whatever the intended meaning of the plural, “bloods” and their, “clamouring cries”, the intense impact of the injustice of Hevel’s murder is felt for generations to come.
 
“Behold, I send unto you prophets, and wise men, and scribes: and some of them you shall murder and crucify; and some of them you shall scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Hevel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar.” –Matthew 23:34-35
 
Gen 4:11 And now cursed are you from out of the ground (ha-adamah), which has opened her mouth to receive the bloods (D’meiy) of your brother from your hand;
 
In Adam’s case the ground was cursed as a result of Adam’s sin. Here it is from the ground that the curse is established on Kayin. The ground, a symbol of death, has opened her mouth to receive Hevel into sheol and Paradise (the holding place of the righteous within Sheol). However, the physical life blood remains in the earth as a sign of injustice, marking Kayin with a curse he rightfully deserves.
 
Adam’s sin had broken the first commandment, “Love the L-rd HaShem (YHVH) your G-d Elohim with all your heart and all your soul and all your strength.”(Deut 11:13) Kayin had broken the second commandment, “Love your neighbour as yourself” (Lev 19:18). Together they had defiled the entire Torah and Prophets, long before they were written down.
 
When asked which of the commandments of G-d was greatest, Yeshua responded in the following way:
 
“Rabbi, which of the mitzvot in the Torah is the most important?” 37 He told him, ‘You are to love Adonai your G-d with all your heart and with all your soul and with all your strength.’38 This is the greatest and most important mitzvah. 39 And a second is similar to it, ‘You are to love your neighbour as yourself.’ 40 All of the Torah and the Prophets are dependent on these two mitzvot.” –Matthew 22:36-40 (CJB)
 
The ground was cursed as a consequence of Adam’s sin, and Kayin was cursed from the ground by his own hand. Hevel had shed the blood of a firstborn lamb and received forgiveness, Kayin shed the blood of his brother and received a curse.
 
Gen 4:12 Though you work the ground, no increase will be given to you of her strength; a fugitive, quivering, shaking, staggering, sifting, and a wanderer, showing grief, shall you be in the earth (b’aretz).
 
The curse that Kayin has brought upon himself seems to indicate that he will be unable to succeed as a grower and harvester of crops. Through withholding his best from G-d and desecrating the field where he had gleaned crops with the blood of his brother, Kayin has destined himself to the life of a wanderer, someone who scratches out an existence in fear and trembling all the days of his life.
 
Gen 4:13 And speaking Kayin (spear) said to HaShem (YHVH), “This is a greater punishment than I can carry. Gen 4:14 Behold, You have driven me out this day from the face of the ground, land (ha-adamah); and from Your face shall I hide; and I shall be a fugitive, quivering, shaking, staggering, sifting and a wanderer, showing grief in the earth (b’aretz),”
 
Kayin’s complaint concerning his punishment is not proof of repentance or even shame for his actions, it is merely the sorrow of suffering under the consequences of his sin. His having been driven from the family land into the wilderness as a wanderer alerts him to his vulnerability.
 
Kayin himself has hidden his face from G-d through his intentional rejection of right relationship to G-d. If this aspect of the consequences of his sin is too much for him, he need only repent.
 
Gen 4:14b “and it shall come to pass, that every one that finds me shall try to murder (Horag) me.”
 
The irony of Kayin’s use of the Hebrew, “Horag” to describe what he proposes would be his own unjust death, is both sad and yet another proof of his unrepentant heart. He has no right to liken his own fate to murder. His death will be a just judgement upon his actions, regardless of the circumstances it occurred under.
 
Based on Scripture, a logical chronology, and the Jewish scribal tradition these events are probably taking place nearly a hundred and thirty years after the creation of man, (Gen 4:25; Gen 5:3) there might at this time be a large number of human beings on earth; Adam and Chavah having procreated children immediately after the fall, and very probably many more besides Kayin and Hevel, and thus, their progeny being very fruitful, bore many more, and adding to this that very few or none had yet died, the population must have been very great; based on the fact that we read very soon after this of a city being built (Gen 4:17).
 
Gen 4:15 And speaking HaShem (YHVH) said to him (Kayin), “Therefore whoever murders (Horag) Kayin (Spear), before seven generations, vengeance will be put on him. HaShem (YHVH) set a mark, sign, warning upon Kayin (Spear), lest any finding him should kill (ha-cot) him.
 
Rashi understands this verse to be, “An abbreviated verse with an implied clause: Whoever slays Kayin will be punished (this phrase is unstated but understood). As for Kayin himself, only after seven generations will I execute my vengeance upon him, when Lamech, one of his descendants, will rise and slay him.”
 
The seven generations are counted from Adam, the seventh generation being the generation of Lamech, who is said by tradition to be Kayin’s killer.
 
In light of this reading we can read the last clause to refer to anyone who kills Kayin prior to the seventh generation, remembering of course that at this time in history human beings were living for hundreds of years.
 
Gen 4:16 And going forth Kayin (spear) went out from the face of HaShem (YHVH), and dwelt in the land of Nod (wandering), on the east of Eden (delight, pleasure).
 
G-d had driven Adam and now Kayin to the east of Eden. Kayin was to become a wanderer in the land of wandering (Nod). It is interesting to note that the east became known as a place of refuge for murderers. The cities of refuge which Moses later commanded were to be set in the east, “the place of sunrise” Deuteronomy 4:41.
 
Gen 4:17  And knowing, having sexual relations (yada), Kayin (spear) with his wife; and she conceived, and bore Chanoch (dedicated) and he (Kayin) built a terrible city (Haeyer), and called the name of the terrible city (Haeyer), after the name of his son, Chanoch (dedicated).
 
The Ramban observes that to illustrate G-d’s attribute of patience, the Torah enumerates Kayin’s many descendants to show that G-d did not punish him until he had seen many generations of offspring.
 
We’re not given a chronology for the events that take place here, but they must have taken place some years after Kayin’s exile.
 
We’re not told the name of Kayin’s wife, only that of his progeny. The city he builds is terrible, a reference to the sinful practices that take place there and the degradation of the line of Kayin.
 
Gen 4:18 And to Chanoch (dedicated) was born Irad (fleet, a wild ass): and to Irad (fleet, a wild ass) was born Metusha’el (wiped out by G-d): and to Metusha’el (wiped out by G-d) was born Metusael (man of G-d): and to Metusael (man of G-d) was born Lamech (powerful).
Gen 4:19 And taking Lamech (powerful) two wives: named the one Adah (ornament), and named the second, Zillah (Shade).
 
Lamech is the first to introduce the sexually immoral practice of taking two wives, which is contrary to the first institution of marriage, the joining (echad) of one man and one woman (Gen 2:24).
 
The taking of two wives is said by Rashi to be a practice that was vindictive of the generation of the flood (a wicked generation). They are said to have taken one wife for producing children and another for pleasuring themselves. This is hinted at in the names of Lamech’s wives.
 
Gen 4:20  And baring Adah (ornament), Yaval (stream of water, irrigation): he was the father of those who dwell in tents, and herd cattle.
Gen 4:21 And the name of his brother was Yuval (stream, to lead, conduct, bear, and carry along): he was the father of all who play the harp and musical instruments.
 
The names of these two sons reflect the guild of practice that their ancestors had become known for in the time of Moses.
 
Gen 4:22  And Zillah(Shade), she also gave birth to Tuval-Kayin (good-sharp), who sharpens all metal, copper and iron: and the sister of Tuval-Kayin (good-sharp) was Naamah (loveliness).
 
Tuval-Kayin is obviously named for his craft. Naamah is said by Rashi to be the wife of Noach (Noah) and is thus named, “lovely”.
 
Gen 4:23 And said Lamech (powerful) to his wives, Adah (ornament) and Zillah (Shade), Hear my voice; you wives of Lamech (powerful), listen to my command: for I have murdered (Horag) a man and been wounded, and a child (yeled) I have bruised.
 
Rashi sites Jewish tradition, claiming that Lamech, who was supposedly blind, killed Kayin by accident and then as he beat his hands together in grief over the killing of Kayin he accidently struck and killed his own son.
 
Gen 4:24 If Kayin (spear) shall be avenged after seven times, truly Lamech (powerful) seventy and seven times.
 
In keeping with the understanding of Kayin’s punishment being deferred for seven generations, Lamech notes that if an intentional murderer is punished after seven generations then one who kills accidentally must naturally must have his punishment deferred for a much longer period. The Hebrew idiom, “Seventy and seven times” denotes a very long time rather than the exact figure seventy-seven. This same idiom is used by Yeshua to convey the need to perpetually forgive a repentant brother who has sinned against us (Matthew 18:22).
 
Gen 4:25 And Adam (of the ground) knew, had sexual relations (yada) with his wife again; and she bore a son, and called his name Shet (appointed, a substitute, in place of): “For G-d,” said she, “has appointed me another seed in place of Hevel (breath, vapour), whom Kayin (spear) murdered (Horag).”
 
Shet (substitute; appointed one) is a sign of hope for the future redemptive substitute of the Messiah. He is a foreshadowing of the resurrection.
 
Gen 4:26 And to Shet (appointed, a substitute, in place of), to him also there was born a son; and he called his name Enosh (mortal, man): at that time humanity began to profane, defile, pollute, desecrate (Hu-chal), when calling upon the name of HaShem (YHVH).
 
Thus begins the division between the sons of G-d (B’nei Elohim) and the sons of man (B’nei Adam). The former in the line of Shet (appointed one; substitute) are those who continue to follow and worship G-d, while the latter, who are in the line of Enosh (mortal man) introduce idolatry to humanity.
Rashi notes that the generation of Enosh introduced idolatry, which became a blight on humanity for thousands of years. By ascribing G-d-like qualities to human beings and lifeless objects, they created the abominable situation in which, “humanity began to profane the name of HaShem (YHVH).”
 
© 2016 Alastair Yaakov Brown

Introduction:
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At the end of the days of creation we read:

“And seeing, Elohim, that all which He had made (asah) was behold good (tov) exceedingly (meod), And it was evening (erev) and it was morning (boker), the day (yom) sixth (shishee).” –Genesis 1:31

We know that at this point in the chronology of creation, which includes the entire account of Genesis 2 (the illumination of the sixth day), that all (ha-kol) that had been created was exceedingly good. This means that at the beginning of the Shabbat (Sabbath: seventh day), the day of G-d’s ceasing and his imparting of rest to creation, Satan had not yet rebelled against HaShem and fallen (Ezekiel 28:12-19; Luke 10:18; 2 Peter 2:4; Revelation 12:9).
​
What now follows is at least in part, the result of Satan’s choice to rebel against G-d. These events take place at an undetermined time following the seventh day of creation and after the rebellion of Satan and those angels that sinned with him (Jude 1:6-9; 2 Peter 2:4). For at least a small period of time Satan was a guardian Kerub (angelic being: Mighty Approacher) of Eden (Ezekiel 28:13-15). However, following his attempt to usurp the authority of G-d, he was stripped of this role. Thus the root of all sin is idolatry, made manifest in rebellion.

“You have been in Eden the garden of G-d; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tambourines and of your sockets were prepared in you in the day that you were created. You are a Kerub (angelic being: Mighty Approacher) anointed to protect: you were upon the holy mountain of G-d; existing in the midst of stones of fire.  You were perfect in your ways from the day that that you were created, till injustice of speech, violent deeds, perverseness, wickedness, iniquity and unrighteousness (av’latah) were found in thee.” –Ezekiel 28:13-15
 
It’s important to remind ourselves that Satan is a created being, he is not pre-existent or eternal, and he is no more powerful in and of himself than any of the other arch angels (messengers). G-d alone is uncreated and pre-existent, eternal from everlasting to everlasting, without end or beginning.

THE TEXT GENESIS 3 (Translated by Yaakov ben Yehoshua)

Gen 3:1a Now the serpent, snake (ha-nachash)
 
The historical account of the serpent or snake, is often used to support the idea that the present text is a myth, which, like many pagan myths, links a spiritual message with an anecdotal tale that attempts to explain the origins of some characteristic or pattern of behaviour found in a common animal. However, both the present context, with its detailed locational elements and the wider body of Scripture, indicate that this is an historical event that has had repercussions down through the ages. In fact the Brit Ha-Chadashah presumes the historicity of these events, by seeing Adam as a literal singular man, and by tracing the genealogy of our Messiah Yeshua (Jesus) back to the literal singular man, Adam (Luke 3:23).
 
According to Romans 5:18, 19 and 1 Corinthians 15:20, 21, Adam was, “one man” and his sin, “one trespass”, as factual as the cross and the resurrection.
 
Yeshua (Jesus) Himself speaks of Satan as being an historical figure:
 
“He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.”
 –John 8:44
 
“And He (Yeshua) said to them, ‘I saw Satan fall like lightning from heaven.’” –Luke 10:18
 
Some have suggested that the serpent of Genesis 3 is not Satan. However the wider Scriptures confirm that he is indeed the Accuser, Satan.
 
The disciple Yochanan (John), author of the Revelation connects the serpent of Genesis 3 to the person of Satan:
 
“And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” –Revelation 12:9
 
The Rav Shaul (Paul) also links the serpent and the devil in his second letter to the Corinthian ecclesia (community of believers):
 
“But I am afraid that, as the serpent deceived Chavah (Eve) by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Messiah.” –2 Corinthians 11:3
 
In light of the fact that the latter part of this record shows a connection to the physical nature of the snake as seen today, it’s important to clarify that the snake of Genesis 3 is indeed a snake, a creature of G-d’s creation, however it is a creature that is being manipulated by Satan, in a similar way to the manipulation of the herd of pigs by lesser demons in the account of the men of Gadarenes (Matthew 8:28-34).
 
The fact that the serpent speaks is not an indication that animals in general, or that snakes specifically, were able to speak prior to the fall of humanity. We are told clearly in the preceding chapters that the animals were dumb, non-speaking, without higher intellect. The ability of Satan to speak through the snake is a type of antithesis to G-d’s use of Balaam’s donkey (Numbers 22:21-39). The difference being that G-d temporarily imbues the donkey with the ability to communicate its own distress, whereas Satan actually enters the snake/serpent, showing the fallen nature of his own diminished position in creation. Satan is also said to have entered Judas in a similar way when Messiah was to be betrayed (Luke 22:3). This is a spiritual exception to the natural order and not the norm.
 
We must conclude therefore, that this is a real snake and that Satan is inhabiting it and speaking through it, thus making the serpent/snake both an actual physical snake and a living symbol of the evil one, as alluded to in John’s Revelation.
 
Any attempt to say that the serpent is used simply in a metaphorical sense is refuted by both the following statement linking it to the other animals of the field and the latter curse, which sees a very specific outcome for the physical function of the creature known as the snake.

​Gen 1:1b was more shrewd, sly, cunning, naked, subtle (arum) than all (meekol) living things (chayat) of the field which had been made (asah: made out of something) by HaShem (YHVH) Elohim.
 
The use of the Hebrew, “arum” meaning, “shrewd, sly, cunning, naked, and subtle” is a word play on the use of, “arumim” in Genesis 2:25. “Arumim”, is taken from the same root, but specifically means completely naked and is in the plural form in Genesis 2:25. This indicates a Remez (hint) that leads us to a drash (comparative teaching) regarding the nature of unity and disunity. The couple, Adam and Chavah, were naked (arumim) together, with a pure naked unity of living (Chayah): found in the complex intensity of body, mind, spirit, heart and core being (lev, nefesh). Therefore in right relationship with G-d, they were unaffected by a sinful or shrewd understanding of there nakedness. Whereas Satan, who had once been part of the unity of G-d’s creation, had now rejected a state of “arumim” innocent nakedness, and traded it for a state of, “arum” shrewdness, and naked cunning.
 
We notice here, that Satan, as he embodies the snake, is called the most cunning of all the living things created, made from something, by G-d. Not only is Satan created, he is created from pre-existent elements (asah) and is therefore part of a secondary act of the Creator, placing him in a position that is as much subordinate to G-d as the precipitation of the waters is subordinate to Him.
 
Gen 1:1c And speaking (vayomeir) to the woman (ha-ishah) said, “He said, Elohim, did He not, that you could eat of every tree of the garden?
 
The Midrash Ha-Gadol paraphrases the serpent’s question this way:
 
“Is it possible that G-d forbade you to eat from any of the trees? Why would He have created them if they’re not to be enjoyed?”
 
This type of question is at its root, conceived of the yetzer ha-ra (evil inclination). It presumes to impugn G-d’s character and provides an excuse for sin. The insinuation is that not only is G-d being cruel and secretive, but that self-control, contrary to G-d’s Spirit at work in us, is in fact sin. The serpent (Satan) is questioning from the position of his fallen state. In spite of the fact that he has been utterly defeated in his bid to usurp G-d’s authority, he still pursues his goal by seeking to spoil G-d’s creation. We should note that he is allowed to do this, G-d remains in control.
 
The serpent’s question is indeed, subtle, cunning, and shrewd, it leaves room for the woman’s mind to wonder and wander. So much so that she feels compelled to expound on the meaning of the original command that had been given to Adam.

Gen 3:2 And saying, the woman (ha-ishah) to the serpent, snake (ha-nachash), fruit (meep’rei) trees (eytz) of the garden we may eat: Gen 3:3 But of the fruit of the tree which is in the midst of the garden, said Elohim, “Don’t eat of it, and don’t touch it, or you will die, kill, be killed.
 
G-d had commanded Adam not to eat of the tree of the knowledge of Good and Evil (Genesis 2:16-17). Chavah, who had not heard the commandment directly, adds to the instruction by saying, “and don’t touch it”. It’s unclear why she adds the provision not to touch the fruit.
 
Some see here an example of the Talmudic dictum that, “He who adds [to G-d’s words] subtracts [from them]” (b. Sanh. 29a). However, others see an example of the rabbinic principle that one should, “make a [protective] hedge for the Torah” (m. Avot 1:1). Either way, this additional phrase gave the snake his opening.
 
“But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.” –Romans 7:8 (CJB)
 
When we add to G-d’s word we give occasion to the evil one (serpent) to entice us into breaking it. Yeshua rebuked some of the Jewish religious leaders of his time for doing this very thing:
 
“And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written:
‘This people honours Me with their lips,
But their heart is far away from Me.
‘But in vain do they worship Me,
Teaching as doctrines the precepts of men.’ (Isaiah 29:13)
Neglecting the commandment of G-d, you hold to the tradition of men.”
He was also saying to them, “You are experts at setting aside the commandment of G-d in order to keep your tradition.” –Mark 7:6-9
 
Gen 3:4 And speaking (vayomeir) the serpent said, to the woman (ha-ishah), “You won’t die or be killed:
 
This is the very moment from the beginning which Yeshua was referring to when He said:
 
“When he (Satan) lies, he speaks out of his own character, for he is a liar and the father of lies.”
 –John 8:44
 
This is a blatant unabashed act of rebellion on the serpent’s part. Satan often begins to tempt through subtle means, but, there is always a point where his real motives are seen plainly by the victim of his tempting. It is at this point that we are provided a way out by the discernment that G-d has placed in each of us by His breath (the emanation of His Spirit).

Gen 3:5 For knows (yodeah) Elohim, in the day (b’yom) you consume, eat (achalchem: plural verb) from it, on account of it, you will open your eyes (eiyneiychem: plural) and you will become gods (Elohim), knowing (yodeiy) good (tov) and evil (ra).
 
Not satisfied with simply calling G-d (his creator) a liar, the serpent continues by insinuating that G-d is also a jealous narcissist, bent on keeping good things from His creation and specifically from humanity. As is often the case, Satan manipulates the truth to facilitate his lie. It is true that their eyes will be opened to understand things they had not formerly conceived of, however, they will not become Elohim (G-d), but will become elohim (judges), having received the ability to pass a judgement of condemnation on themselves and one another. The result will be division where unity had once existed.
 
We should notice that Satan also shrewdly suggests that the power for the knowledge of good and evil comes from the human act of disobedience and from the tree itself. This is by implication, idolatry, which shows the root of witchcraft as being born of the seed of rebellion (1 Samuel 15:23). In other words, Satan is claiming that this knowledge can be gained by us in our own strength and from power that is intrinsically linked to an inanimate tree. This is the very antithesis of the Gospel of salvation. Ultimately the question posed by Satan seeks to entice Chavah and Adam to seek independence from G-d. Tragically they become more and more convinced of the perceived benefits of self-deification. The world is full of this same ideology today as a result of this first act of sin.
 
Knowing both good and evil is of no advantage if we are unable to discern the difference and choose to do good. G-d had been selective in giving this knowledge for that very reason. The command was a parental protection and not a spiteful act of selfishness.

Gen 3:6  And seeing, inspecting, considering (v’teire) the woman (ha-ishah) saw it was good (tov) the tree (ha-eytz) for food, and that it was to the eyes desirable, the tree (ha-eytz) of wisdom, circumspection, and taking its fruit, ate, and gave also to the man who was with her; and he ate.
 
The common pattern for sin begins prior to and runs through the act.

• Chavah listened to a creature, rather than to the Creator (Idolatry)
• Chavah followed her own impressions against the instruction of G-d (Rebellion)
• Chavah made self-fulfilment her goal rather than relationship with G-d (Idolatry)
• Chavah, being in a place of contentment, none the less sought after material, aesthetic and mental gain, only to discover the greatest of loss (Idolatry)

 
In seeking to become a god, Chavah, whose name means, “life” purchased death for herself. Adam did likewise.
 
It seems that this verse is retrospectively indicating that Adam was there alongside Chavah, listening to the entire dialogue. If this is the case, he failed miserably in his role as Chavah’s partner and advocate. He could have spoken up at any time and clarified the exact instruction of G-d as he heard it, but he didn’t. While keeping silent in certain situations is admirable, remaining silent in the face of evil is despicable. We should also note that Adam could also have acted to prevent the full grown act of sin in the time between the conversation and the act of eating, thus thwarting the temptation before it could reach its goal. Adam was not deceived by Chavah, but with her.
 
In tragic juxtaposition to the words of our Messiah, “take and eat, this is my body” Chavah, “took and ate”. The cost of her tasting of this forbidden fruit was that G-d Himself, I the person of Yeshua, would taste death for the sake of her redemption.
 
Adam took and ate as well, led by the serpent’s lies and Chavah’s offer, rather than taking the role of leader (Rosh), head of the unity of man and woman. We should observe that this seems like a strange way to achieve deity.
 
Both Adam and Chavah purchased the idea, sold to them by Satan, that evil is somehow beyond good. Prior to the fall they had known only the good.

​Gen 3:7 And the eyes opened of the two of them (sh’neiyhem), and knowing (vayeed’oo) they were naked (eiyroomeem); they stitched together leaves of a fig tree, to make (asah) themselves loin coverings.
 
The eyes of their understanding were opened. But had they become enlightened? Their first enlightened thought was of their nakedness (eiyrumim). This form of the Hebrew root, “arum” differs from that of Genesis 2:25. Where, “Arumim” specifically means, “entirely naked” in a physical sense, “Eiyrumim” while still plural, in that it describes two separately naked individuals, none the less takes on aspects of meaning from the root (arum), such as, craftiness, shrewdness, cunning and so on.
 
One wonders why a god should be concerned about his nakedness. The reality is that they were better off as servants of G-d than they were as gods (elohim).
 
In the service of G-d, the body, naked or not, is a beautiful and innocent thing. However, in the satisfying of lust it becomes an object of shame.
 
What becomes clear is that they did not die a physical death immediately. This is because the commandment of G-d explained that through disobedience to this instruction death would enter the world and eventually, they themselves would die physically.
 
“In the day you consume from it, death will put to death, bring the killing.” –Genesis 2:17
 
“Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:” –Romans 5:12
 
The death they died immediately upon eating the fruit was a spiritual death, a death that brought division between them and G-d, divorcing them from pure relationship with Him. This death was a death to innocence, purity and holiness.
 
 “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.” –Titus 1:15
 
The new knowledge they had received was both like and unlike the divine knowledge (Genesis 3:22). Derek Kidner notes that they now had knowledge like that of, “a sick man” whose, “aching awareness of his body differs both from the insight of the physician and the unconcern of the man in health.” (Genesis: An Introduction and Commentary, by Derek Kidner)
 
As a reflection of the G-d seeded goodness that was still within them, they made garments to cover themselves, showing that they were at least in part, remorseful. The fact that this was a right action is affirmed by G-d’s covering of them in verse 21. It was however, a futile attempt at covering, because without the shedding of blood there can be no remission of sin. Thus we see that the human being is unable to redeem himself through his own efforts.
 
“For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11
 
“And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22

Gen 3:8 And hearing the voice, sound (kol) of HaShem (YHVH) Elohim walking (meet’haleikh) in the garden in the spirit, wind, breath (Ruach) in the day (ha-yom): and they withdrew to hide, the man (ha-Adam) and his wife (ishah) from the face (meepenei) of HaShem (YHVH) Elohim amongst the trees of the garden.
 
The Targums of Onkelos and Jonathan paraphrase this verse as:
 
"The voice (kol) of the Word (D’var, Memra) of HaShem Elohim"
 
This is consistent with the teaching of John’s Gospel (John 1:1). One asks, aside from metaphor, “When does a voice walk?” The answer, “When He is the Word of G-d.” This is confirmed by the third person of the unity of G-d, seen in the subsequent phrase, “in the Spirit”. The Hebrew, “Ruach” is the same word used of the Spirit of G-d brooding over creation. Therefore we see the Father (YHVH), the Son (Kol: voice; D’var: Word; Memra: Word essence), and the Holy Spirit (Ruach) in restorative action as Elohim (G-d, intense and complex), approaching and calling out to humanity, Adam and Chavah.
 
G-d shows His ahavot (love), rachamim (mercy) and chesed (grace) in the way He responds to the sin action of Adam and Chavah. Notice that He doesn’t come to them in the moment of their sin but waits, allowing them time to consider what they’ve done and act in repentance. Only when they have made a futile attempt to isolate themselves from Him by hiding among the trees that He created, does He walk through the garden, seeking them out.

Gen 3:9 And called (vayeekra) HaShem (YHVH) Elohim to the man (ha-Adam), and said “Where are you?”
 
The Jerusalem Targum says, “The Word of HaShem Elohim called…”
 
It is G-d with us (Emmanuel, Yeshua) Who comes to us in our need for reconciliation.
 
Why does G-d ask us rhetorical questions when we sin and are isolated from Him? He asks them for our sake. The questions doesn’t mean, “Where are you, I can’t find you”, to the contrary, it means, “Where are you, do you know?”
 
The answer to the question in this verse is, “We’re out of right relationship with You, we’re lost in our own enlightenment, we’re ashamed and naked with the nudity of disunity and self-harm. We know we can’t hide from You, but we’re desperate to hide anyway, because we realize that You are Holy and that we have become defiled through our rebellious actions.”
 
Gen 3:10 And he (the man) said, “Your voice, sound (kol) I heard in the garden, and I was afraid, put in fear, in dread, because I was naked (eiyrom: singular); I withdrew and hid.
 
The Targums of Onkelos and Jonathan read, “I heard the voice (kol) of Your Word (D‘var, Memra)”.
 
The Hebrew, “eiyrom” (naked, crafty) is in the singular form and denotes a different type of nakedness from that which Adam had experienced prior to his sinning. He has realized that the knowledge of actions that dishonour the body has caused a divide between G-d and himself. His nakedness is now crafty and rebellious and Adam recognizes that this means he is unfit to be in the presence of G-d, Who is Holy, perfect, without sin. Adam’s attempt at hiding shows that he understands the need for covering. However, the covering he has sought is not sufficient to reconcile him to a pre-fall relationship with G-d.
 
Adam’s admission of fear is poignant. This is the first mention of fear in the Scriptures and shows that fear is a consequence of sin. While the Hebrew, “yare” can mean reverence, it is more heavily weighted here, taking on elements of dread and terror. This fear is the fear of the righteous judgement of G-d.
 
John explains this in his first letter:
 
“There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” –1 John 4:18

Gen 3:11 And He (G-d) said, “Who told you (singular) that naked (eiyrom: singular) are you? From the tree I commanded you not to eat, have you eaten?”
 
Again, the question is meant to help Adam consider his own position and the mechanism that bought him to this place. G-d knows the answer, therefore the question is, “Did you receive this knowledge from your creator?”
 
Gen 3:12 And speaking, the man said, “The woman (ha-ishah) whom You gave to be with me, she gave me of the tree, and I ate.
 
Rather than accept his own guilt and admit the leading role he played in this sin, Adam chooses to blame his wife Chavah. This has become the fall-back position of every human being throughout the ages when caught in sin. In fact the sages of Judaism say of this verse, that the Hebrew verb, “okeil” is in the future tense, reading, “And I ate and will eat again”. If this reading is correct, Adam was not yet at a place of true repentance before G-d, making his blaming of Chavah even more sinful.
 
By blaming Chavah, Adam insults G-d directly because Chavah is G-d’s gift to Adam. In effect, Adam is saying, “You gave me the woman who encouraged me to eat, therefore You’re responsible for my sin.”

Gen 3:13 And saying HaShem (YHVH) Elohim to the woman (ha-ishah), “What is this that you’ve fashioned, made, done (asah)?” And speaking, the woman said, “The serpent (ha-nachash) beguiled, deceived me, and I ate.
 
Once again the question of G-d is rhetorical. It is abundantly clear what Chavah has done, G-d is giving her the opportunity to confess and show repentant action. G-d’s attributes of love, mercy and grace continue to form the greater narrative of this historical account.
 
It is interesting to note the play on words regarding the Hebrew root, “asah” meaning to make or form from something. When G-d says, “What is this that you’ve (asah) made from something” He is drawing Chavah’s attention to the fact that sin is an invasive and destructive construction, an improper use of creation that leads to the forming of a deformity, an abomination. Thus when humanity makes (asah), we often cause deformities in the creative order. We’re unable to bara (create from nothing). Therefore we are faced with the choice to make something good from what G-d has provided in honour of Him, or to make something perverse in rebellion against Him. Everything we think, say and do is an act of worship, we’re either worshipping G-d or we’re worshipping someone or something else. That someone may even be ourselves.
 
Following her husband’s lead (now he’s leading), Chavah chooses to blame the snake rather than accept her own role in this sinful act. The commandment not to eat of the fruit had been given only to Adam, however, Chavah was clearly aware of it because she explained to the serpent that she knew not to eat of the fruit.
 
Again, like Adam, Chavah speaks using the same verb tense, “And I ate and will eat again”.

Gen 3:14 And speaking, HaShem (YHVH) Elohim said to the serpent (ha-nachash), “Because you have fashioned, made, accomplished, done this, cursed are you above all dumb, not having higher intellect, beasts, and above the animals of the field; upon your belly you will walk, move (halakh), and dust, powder, ashes you will eat all the days of you living:
 
G-d doesn’t ask the serpent any questions. G-d asks questions of those who are redeemable, those who might learn and grow toward reconciliation. The serpent had firmly fixed his goal of usurping G-d’s authority and hence forth had no intention of returning to the love of G-d.
 
This is not to be understood as some kind of, “how the snake lost its legs” fable. The curse is made against the serpent Satan, and the physical nature of the snake, which has now become the symbol of satanic and demonic power. The crawling, or walking on the belly, is now symbolic of the act of rebellion accomplished by Satan. Just as the rainbow, which already existed prior to the flood, became a symbol of the covenant promise of G-d, so to the snake, which slithered prior to the curse, has now become a symbol of the death that has resulted from sin. The dust, which will be pronounced as the symbol of human death, will be the food of the serpent. This is an allusion to the second death, when Satan will be thrown into the lake of fire and eternal punishment at the end of time (Revelation 20:10).

Gen 3:15 And enmity, hatred (v’eiyvah) I will put between you (serpent) and the woman (ha-ishah), and between your seed and her seed; He (Hoo) shall crush, strike, bruise your head (rosh), and you shall strike, bruise his footprint, heel, footstep (akeiv).
 
One need not be a scholar of the Brit Ha-Chadashah (NT) in order to see the Messianic significance of this passage. The pronoun describing the woman’s seed is singular, an individual is being spoken of here. That individual is clearly the Messiah Yeshua, Who through His death on the cross, crushed the serpents head of power, thus as the second Adam (1 Corihthians 15:45), Yeshua freed humanity from bondage to death. The heel represents Yeshua’s humanity, connection to the earth, which, for a short time was bruised by temporary death.
 
Isaiah the prophet speaks of the Messianic child saying:
 
“Therefore HaShem Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel (G-d with us).” –Isaiah 7:14
 
The Midrash Ha-Ne’elam sees here the common plight of every Jew in his struggle against the evil inclination (yetzer ha-ra). The serpent is said to seek to seduce the Jew into trampling on the commandments with his heel, but the Jew can overcome by using his head (the supposed seat of the Torah). Unfortunately this interpretation neglects the fact that we cannot redeem ourselves, not even through Torah observance. It is the goal of the Torah, the true Head, Yeshua alone, through Whom we are able to resist the serpent and be set free from bondage to death.
 
“When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” –Colossians 2:13-15 (NASB)
 
For the believer there is this promise from G-d for the final crushing of Satan’s (the serpent’s) head beneath our feet:
 
“The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua be with you.” –Romans 6:20
 
“But when the fullness of the time came, G-d sent forth His Son, born of a woman, born under the Torah,” –Galatians 4:4
 
The seed of the woman is only seen as corporate through the drash (comparative teaching) of Rav Shaul (Paul) in Romans 16:20, as a result of its singular application to the Messiah Yeshua, as alluded to in Galatians 3:16.
 
“Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Messiah.” –Galatians 3:16

Gen 3:16  To the woman (ha-ishah) He (G-d) said, I will greatly (ha-r’bah) make great, multiply (ar’beh) your pain, hardship, sorrow, toil (b’etzev) and your conception, pregnancy; in pain, hardship, sorrow, toil (b’etzev) you shall bring forth children, sons (B’neeym); and toward your husband will be your desire, longing, craving, stretching out after, overflowing, devouring (t’shookateikh), and he shall rule, have dominion, reign over you.
 
We should note that there are two separate punishments here. First there is the hardship and toil of life in general, which corresponds to Adam’s hardship and toil in the following verse. Then, following the determiner, “and” there are the hardships associated with pregnancy, birth and child rearing.
 
While the punishment is clearly issued by G-d and the implementation performed at His command, we should note that the third phase follows an, “and”, meaning that Chavah’s desire to both bond with and seek to control her husband is a consequence, a natural negative reaction which corresponds to her sinful action. The product of which will be her husband’s need to exercise his authority over her in an unreasonable way.
 
“But women will be redeemed through child bearing…” –1 Timothy 2:15
 
The pain and hardship of child bearing will in one instance at least, result in the redemption of humanity. 1 Timothy 2:15 refers to the birth of the Messiah, in reference to women kind, represented in Miriyam (Mary) the mother of Yeshua.
 
Gen 3:17 And to Adam He (G-d) said, Because you hearkened, listened to, obeyed the voice (kol) of your wife, and ate of the tree, of which I commanded, instructed you, saying, don’t eat of it: cursed is the ground (ha-adamah) for your sake, on account of you; in in pain, hardship, sorrow, toil (b’etzev) shall you eat of it all the days of your life, living;
 
G-d shows great mercy in cursing humanity’s realm rather than humanity itself. The consequence of Adam and Chavah’s sin is death, but G-d is already showing His merciful plan for redemption, even in the way He pronounces punishment.
 
Adam is punished based on the fact that he listened to and obeyed a voice other than G-d’s. It’s a mistake to make the woman the focus of Adam’s sin. Adam’s sin is the result of failing to obey G-d alone. He had heard the kol (voice) of HaShem directly and had forsaken it for the kol (voice) of another creature. Like the woman, Adam forsook the creator for the sake of the created.
 
Or Ha-Chaim observes Adam’s sin by noting that, “He succumbed to her voice without examining the content of her words.” This is a challenge to us all. We are often too quick to receive what our itching ears want to hear, failing to take the time to discern whether what our ears want to hear is what G-d wants for us.
 
Adam’s failure to listen to G-d was not his only error, he also acted on the direction of another in opposition to G-d. His action in eating the fruit seals the cycle of sin, bringing it back on the head (Rosh: first human, Adam) and thus bringing death to all humanity.
 
“Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.” –Romans 5:12

Gen 3:18 And thorns and thistles shall sprout, spring forth, grow up; and thou shalt eat the herbs, grains of the field, plain;
 
Thorns and thistles are signs of the neglect of humanity in our failure to protect and nurture the creation as in the days prior to sin and death.
 
“I passed by the field of the sluggard
And by the vineyard of the man lacking sense,
And behold, it was completely overgrown with thistles;
Its surface was covered with nettles,
And its stone wall was broken down.” –Proverbs 24:30-31
 
For the Lord’s indignation is against all the nations,… For the Lord has a day of vengeance, A year of recompense for the cause of Zion… Thorns will come up in its fortified towers, Nettles and thistles in its fortified cities; It will also be a haunt of jackals And an abode of ostriches.” –Isaiah 34:2, 8, 13
 
This verse also shows the stark contrast between the luxurious fruit of the garden of Eden and the seed grown in the difficult soil of the sin affected earth.
 
Gen 3:19 In the sweat of your nose, face (apeiykha) shall you eat bread, grain, food (lechem), at a far off time you will return to the ground (ha-adamah) from which you came from, were taken from: for dust thou art, and unto dust, dry earth, powder, mortar (aphar) you are and to dust, dry earth, powder, mortar (aphar) return (tashoov).
 
The implication of this verse is that death itself is a natural consequence of sin and a life alienated from G-d’s eternal life giving Spirit.
 
Gen 3:20 And calling, the man (ha-adam) named his wife Chavah (life, living); because she became mother (Eem) of all human life (Chai).
 
Adam concludes his role as designator of titles for G-d’s creatures by naming the glory of creation, his wife Chavah.
 
Chavah’s name is synonymous with the Hebrew Chayah (life), therefore her name means, “living” and more specifically, “the mother of all living”. More importantly through her greater offspring she will become the mother of the Life Giver Yeshua, just as Avraham is the father of all who are redeemed through faith (emunah), Chavah is the mother of all who are redeemed through the Life Giver Yeshua.

Gen 3:21 And fashioning, making (asah) HaShem (YHVH) Elohim, for Adam and for his wife, garments of hide, skin (or) to wear.
 
The Hebrew, “Or” is used to describe both skin and animal hide, however in this context it cannot refer to human skin, given that the human form had been completed and called exceedingly good. Therefore the best translation is, “hide” as referring to an animal hide. This means that animals were sacrificed in order to make these garments, thus alluding to the requirement of blood for the remission of sin. This is also an indication of the future sacrifice of the Messiah.
 
“For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11
 
“And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22

Gen 3:22 And speaking HaShem (YHVH) Elohim said, “Behold, the man has become as one (achad), on account of knowing good (tov) and evil (evil): and now, lest he put forth his hand, and take also of the tree of living (eytz ha-chayim), and eat, and live (chai) for ever (l’olam):
 
This verse can also be read, “Behold, the man has become like a unique one among us” meaning he has become unique among the terrestrial creation just as G-d is unique in all creation. G-d cannot allow Adam and Chavah to remain as partakers of the tree of life. This is for their own good because in the arrogance of their sinful state they will become progressively wicked until they reach the heights of Satan’s wickedness, thus forsaking all hope of redemption. By forcing them from the garden, G-d is protecting them from themselves and making a way for their reconciliation to Him. In the future through Messiah, G-d will again and forever make the tree of life available to redeemed humanity in the Olam Haba.
 
“In the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the sustaining of the nations.” –Revelation 22:2

​Gen 3:23 Therefore sent away HaShem (YHVH) Elohim, from the Garden of Eden, to till the ground (ha-adamah), the man (ha-adam), from where he was taken.
Gen 3:24 And He (G-d) drove, divorced, put away, cast out, thrust the man (ha-adam); and setteled, placed him to the east of the garden of Eden, the Keruvim (angelic beings, Mighty Approacher), and a flaming, blaze (l’haht) the sword(ha-Cherev): which turned, overthrew in every direction (ha-meet’hapechet), in order to guard, keep the way (et-derech) of the tree of living (eytz ha-chayim).
 
G-d drives humanity out of the garden because of His great love for us. Having received the knowledge of good and evil and having professed, “I ate and will eat again”, Adam and Chavah were in danger of continuing to sin, eventually becoming like Satan, who had chosen to be unredeemable. Thus G-d, out of love for Adam and Chavah, drove them away from the garden and the tree of living. This was a disciplinary action that would bring them to repentance and salvation through the shedding of His Son’s blood, His death and resurrection.

The love, judgement, mercy and grace of G-d are then placed in both literal and symbolic form at the eastern entry to the Garden of Eden. The Kerubim (Mighty Approachers) who are latter described in Solomon’s Temple within the Holy of Holies (1 Kings 6:23-28: 2 Chronicles 3:14) and then in Ezekiel’s vision during Israel’s exile (Ezekiel 1:5-10), will find their ultimate physical and symbolic fulfilment as part of the resurrection. The two malakhim (messengers: angels: kerubim) standing at the head and base of Yeshua’s grave in John 20:12, are there in place of the ark and mercy seat. In the first century CE there was no ark in the Holy of Holies of Herod’s Temple. The curtain to the Holy of Holies was torn at the death of Yeshua to reveal an empty Holy of Holies, and at His resurrection the mercy seat was illuminated over the grave clothes of the Messiah in order to show that access to the heavenly Holy of holies had been granted to all who would accept Messiah’s redeeming sacrifice.

The kerubim of Eden therefore, were a foreshadowing of the kerubim (malakhim) of the resurrection. They stand as guardians surrounding the mercy seat. The fire that isolated above the gap between them is a representation of the Divine presence, K’vod, Shekhinah, glory of G-d and the sword is the sword of judgement and Divine justice.
This tragic account thus ends with a symbolic proclamation of the greatest hope of all. The hope of eternal glory through the redemptive work of G-d in His Son Yeshua. This is not a story of G-d’s vengeance, but a story of His all surpassing love and redemptive plan for humanity.
​
© 2016 Yaakov Brown

Introduction:
It’s a mistake to call Genesis 2 the second account of creation. Genesis 2:4-25 is not a different story, as some suppose, rather it’s a detailed section of a greater map. It details the sixth day of creation, illuminating and complementing the meta-account of Genesis 1:1-2:3. The first verses (4-6) link the account to the meta-account of Gen 1, by citing the first day (the heavens and the earth) and using it as a reference to the subsequent 4 days, thus pointing to the sixth day, which is the focus of the remainder of the chapter.

As explained in my introduction to Genesis, the proposed redactive theory citing multiple authors and differing versions of the creation story, is tenuous at best, and at worst, utter nonsense. The continuity of Genesis 2 is self-evident and the perceived in discrepancies are easily explained.

This chapter expounds upon the beginning of the generations of humanity as seeded through one man, created bara (from nothing) through dust and by the breath of HaShem. A man of earth and heaven, a foreshadowing of the Messiah Yeshua (Jesus).

 The roles of men and woman are defined in terms of the unifying act of a husband and wife and are consolidated in a compplex unity (echad). The woman is not a subordinate creature, rather she is the glory of creation, just as man is the glory of G-d through Yeshua. This account affirms gender distinction rather than gender subordination.

“For a man indeed ought not to have his hair fall down around him, forasmuch as he is the image and glory of G-d: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man: for neither was the man created for the woman; but the woman for the man:  for this cause ought the woman to have a sign of liberty on her head, because of the angels.  Nevertheless, neither is the woman without the man, nor the man without the woman, in HaShem.  For as the woman is of the man, so is the man also by the woman; but all things are of G-d.  Judge you in yourselves: is it seemly that a woman pray unto G-d with her hair tied up?  Does not even nature itself teach you, that, if a man has long hair, it is a dishonour to him?  But if a woman has long hair, it is a glory to her: for her hair is given her for a covering (symbol of kapirot/atonement).” –1 Corinthians 11:7-15
 
Humanity is thus given the job of caretaker of the created environment, and afforded the G-dly right of naming and reigning over creation. This too is a foreshadowing of the Messiah, Who in sinless perfection, came to restore dominion over creation, silencing the storm and healing the sick and diseased.

As we approach this account we should examine our motives soberly. Many resist the plain meaning of the text because their science disagrees with the Scripture, however, as followers of Messiah we must humble ourselves and allow The Rabbi (Yeshua) to teach us by His Spirit. Some wish to be rabbis (teachers), others wish to be talmidim (students), but the one who is unteachable qualifies for neither position.

The Text (Translated by Yaakov ben Yehoshua)
​
Gen 2:4a These are the generations (toldot) of the heavens (Ha-Sh’maym) and the earth (Ha-Eretz)
 
There are a variety of translations of the first section of this verse:
 
“This is the account of the heavens and the earth…” –NIV
“This is the history of the heavens and the earth…” –CJB
“These are the products of the heavens and the earth…” –Torah, Stone Edition
“Such is the story of heaven and earth…” –JPS Jewish Study Bible
“These are the generations of the heavens and the earth…” –KJV
 
Each of these English translations is attempting to convey the meaning of the Hebrew, “Toldot” which is most commonly understood to mean “Generations” or, “Offspring”. It’s true that each of the words chosen by these translators conveys an aspect of the Hebrew word, and that all these ideas combine to give the fuller meaning, however, with respect to the context and nature of the Genesis 2 account, by far the single English word that most effectively conveys the intent of the Hebrew text, is “Generations”.
 
The phrase, “Eileh Toldot” (These are the generations), divides Genesis into eight sections (11 instances), each introducing a new stage in the development of humanity (Gen 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12,19; 36:1, 9; 37:2).
 
So what does this first phrase of Genesis 2:4-25 mean? It’s true to say that G-d knows the end from the beginning and that there will be a subsequent sinless new creation, so in some sense the heavens and the earth will have a proceeding generation. However, that is not the intended meaning here.
 
We find the subjects of the generations in the account itself, Adam, the man (Ha-Adam, ish), along with his sidekick (an attempt at humour) Chavah, life/living (isha), his wife.
 
The account of Genesis 1 sets a platform for understanding the rhythm of creation:
 
Days 1 through 3:
1.) G-d Uncreated
2.) G-d Commands
3.) G-d Creates from nothing
4.) G-d Forms the created substance
5.) G-d Names the created environment
 
Days 4 through 6:
1.) G-d Uncreated
2.) G-d Commands
3.) G-d Creates from nothing
4.) G-d Forms the created creature
5.) G-d Names the created creature
 
This rhythm reflects a generational cycle that is further illuminated through the detailed account of the sixth day, described in Genesis 2. Additionally, it shows that G-d first created the environment in which He would place the glory of His creation, humanity. The heavens and the earth therefore, qualify as the location for the generations of humanity.
 
Given, the generational rhythm of Genesis 1, the habitat and inhabitant cycle it presents, and the naming of the subjects in the latter section of Genesis 2, we should understand the first phrase of Genesis 2:4 to mean:
 
“These are the generations of humanity for whom the heavens and the earth were created as a habitation.”
 
Gen 2:4b when they were created from nothing (bara), in the day (B’yom) of the making (asah) when HaShem (YHVH) Elohim made earth (Eretz) and heavens (Sh’maym),
 
“The day” (B’yom) refers to the first day of creation by referencing the heavens and the earth which are the foundation for the detail of the current accounting of the sixth day as it’s illuminated in the following text. The inference is that creation was prepared from the beginning as a habitation for humanity, as explained by the previous verse’s use of Toldot (Generations).
 
Just as in the former account, Genesis 2:4 continues the rhythm of using bara (created from nothing) and asah (formed out of something) to denote G-d’s active participation in every aspect of creation. This is important because it lays a foundation for refuting ontological arguments that impugn the character of G-d and allow for humanist assertions regarding the universe and the human race.
 
Genesis 2:4, is the first place in the Torah (Books of Moses) where the Holy personal name of G-d YHVH is used along with the generic title Elohim:
 
“HaShem (YHVH) Elohim”. This composite name is important because it is an expression of the intimate relationship within the G-d head and G-d’s love poured out on humanity. In the former account G-d Elohim (Judge), is the King and Judge over creation, but here He is revealing His Mercy and eternal pre-existence. The Hebrew YHVH is unpronounceable, it denotes Divine mercy. When we read the Holy proper noun YHVH (In worship we use “Adonai” and in practice, “HaShem”: The Name) alongside the generic Elohim (Judge), we understand G-d to be our Merciful Judge. This unity of Love and Justice illustrates the great depths of our security in Him.
 
The Holy Name YHVH, also denotes the eternal, pre-existent, uncreated nature of G-d. The rabbis note that the Hebrew phrase, “HaYaH HoVeH V’YeeH’YeiH” (Who was and is and is to come) uses only the consonants of the Holy Name, they teach therefore that the Holy Name conveys the eternal nature of G-d, Who was, is and is to come.
 
Gen 2:5 And every plant of the plain before it was (hayah) on the earth (B’eretz), and every glistening shoot, herb, grass, of the plain before it sprouted: it had not been sent the rain by HaShem (YHVH) Elohim upon the earth (Ha-Eretz) and humanity (adam) didn’t exist to work the ground (Ha-adamah).
 
“And the earth came into existence, desolate and vacant, and darkness was over the face of deep…” –Genesis 1:2a
 
Genesis 2:5 alludes to Genesis 1:2 in order to link this detailed account of humanity to the meta-creation story. The intent of G-d’s creative plan is revealed in the qualifying statement, “and humanity didn’t exist to work the ground”. The plant life was purposed as both habitation and food for humanity. Humanity’s role would be to work the ground, not under compulsion but in the pure enjoyment of creative, fulfilling work that produces abundant fruit and completes a cycle of peaceful existence. Not a Utopia built by humanism, but a G-d haven constructed and purposed by G-d for humanity’s good.
 
Gen 2:6 And mist ascended from the earth (Ha-Eretz), and gave drink to the whole face of the ground (Ha-adamah).
 
“Darkness was over the face of deep, surging, subterranean waters, and the Spirit, Wind, Breath of Elohim brooded, like a mother eagle, relaxed, over the face of the waters.” –Genesis 1:2b
​
Genesis 2:6 gives reference to the waters of the beginning which are mentioned in Genesis 1:2, covering the face of the earth. This is to show the relationship between the Ruach Ha-Kodesh (Holy Spirit) brooding over the formless world and the breathing spirit (neeshmat) that will give humanity life (chayah). The gap between this verse and the next presumes that the reader, having the first account in mind, will fill in the remaining events leading up to the sixth day, which is the contextual reference point for verse 7.
 
Gen 2:7 And formed, HaShem (YHVH) Elohim, the man (Ha-Adam) of the dust, mortar, ore, powder, dry earth of the ground (Ha-adamah), and breathed, blew (vayeefach) into his nostrils the breath, spirit (neeshmat) of living (chaiyim); and became the man (Ha-Adam) a soul (l’nefesh) living (Chayah) life form.
 
“And creating from nothing, Elohim made the human in His image to resemble Him, in the image of Elohim He created from nothing, him; male and female, He created from nothing, them.” –Genesis 1:27
 
With illuminating, relational simplicity, this verse unifies the impartation of G-d’s image and likeness (Genesis 1:27), and describes the joining of the dust of the earth and the breath of the heavens (G-d’s breath), creating the creature who is the crowning glory of creation, humanity.
 
The man is created prior to the woman in Divine order. The Scriptures illuminate the succession of glory and thus show that the role of the sexes is complimentary rather than subordinate (1 Corinthians 11:7-15).
 
Genesis 1:27 uses the noun, “image”, “likeness” thus expressing G-d’s relationship to humanity, but here it is the verbs of the text that act (halakh walk), to bring about man’s formation. “Formed” expresses the relationship of the potter to the clay (Isaiah 64:8), and “breathed” conveys the intimate nature of a kiss, a face to face encounter that is as much an act of giving as it is an act of constructing. G-d gives of Himself in order to create humanity. This rhythm of story and action continues today in the very essence of Judaism. Every Shabbat, while remembering the creation of the universe and G-d’s rest, we light the candles of observance and remembrance and tell (Haggadah) the story of creation in order to act out (Halakhah) it’s goal, peace and rest in G-d through Yeshua (Jesus).
 
The breath of G-d imparted to the man has a counterpoint in the life of Messiah Yeshua:
 
“And when He had said this, he breathed on them, and said to them, Receive you the Ruach Ha-Kodesh (Holy Spirit):” –John 20:22
 
It’s important to note that the, “breath, spirit (neeshmat)” is not the Ruach Ha-Kodesh Himself but an emanation from the Ruach which affords life to the man. This is a reminder that it is by the common grace of G-d that each of us continues to have life in a world that is affected by sin and death.
 
This is confirmed by the Brit Ha-Chadashah (NT):
 
“So also it is written, ‘The first man Adam became a living soul (nefesh)’. The last Adam (Yeshua) became a life-giving spirit (Ruach).” –1 Corinthians 15:45
 
Man is not a divided entity, rather he is a unity. He is Heart (Core being), Mind (intellectual being), Strength (physical being) and Spirit/Soul (living being), but at his core he is the convergence of all these things, echad (a complex and intense unity).
 
Genesis 2:7 affirms the very clear distinction between humanity and the animals. While we are made up of similar elements, we are entirely unique, unrelated with regard to ancestry. We have been created whole, completed in one action of G-d, rather than over millennia, as the theory of evolution claims. It is here that every believer is faced with a necessary choice between popular science and the truth of Scripture. This is not an issue of interpretation. The p’shat (plain meaning) of the Hebrew text does not allow for evolutionary theory.
 
It is important to note that this detailed description of the creation of humanity begins with an individual man (Ha-Adam). The Hebrew uses the determiner, “Ha” so as to leave no doubt as to the individual nature of this person. He is the man, and not a humanity.
 
Gen 2:8 And planted HaShem (YHVH) Elohim, a garden in Eden (ayden) delight, pleasure, to the east; to put there the man (Ha-Adam) whom He had fashioned.
 
This is the provision of vegetation of the sixth day as recorded in Genesis 1:30. The garden is to be a place of fulfilling work and discovery, a home laden with provisions and opportunities for the man to utilize his heart, mind and strength in G-dly perfection.
 
The phrase, “a garden in Eden to the east” makes it clear that Eden is a location and not only a symbol. Eden can be both a location and a symbol, but in accordance with the text, it must first be a physical location. This is further confirmed by the detailed listing of the central river and its tributaries in the proceeding verses.
 
Gen 2:9 And causing to sprout HaShem (YHVH) Elohim, from the ground (Ha-adamah) all trees pleasant in appearance, and good for food; and tree the living (eytz ha-Chayim) in the midst of the garden, and tree the knowledge of good (tov) and evil (ra).
 
Genesis 2:9 again references the provision of fruit bearing trees on the sixth day according to the account of Genesis 1:30. The reason for this literary device is to show the unique nature of two specific trees, which are both physically present, displaying fruit, and at the same time possessed of a spiritual nature. We should remember that prior to the fall, the appearance of a division between the seen and the unseen realms was not evident. Prior to the fall, the spiritual and the physical were observed by humanity as a composite unity.
 
While some claim that the tree of living and the tree of the knowledge of Good and Evil are one tree, the text makes this translation difficult and Genesis 3:22 confirms that the trees are indeed separate.
 
Gen 2:10 And a river went out of Eden (ayden) delight, pleasure, to give drink to the garden; and there it divided, to become four heads.
 
While it’s true to say that the river is a symbol of the prosperity and spiritual vitality that proceeds from holy ground (Psalm 36:8-9; Ezekiel 47:1-12; Revelation 22:1-2), it is presented here as a literal river flowing from a literal garden with four qualifying tributaries to act as land marks, a set of ancient GPS coordinates for triangulating the location of the garden. Unfortunately only the Tigris and Euphrates are identifiable today, while the locations of the Pishon and Gihon remain a mystery.
 
Gen 2:11 The name of the first (echad) is Peeshon: it (he) that flows around the whole land (eretz) of the Havilah sandy land, where there is gold;
Gen 2:12 And the gold of the land (eretz) it (he) is good (tov): there is the bedolach resin, and stone is precious.
Gen 2:13 And the name of the river, second (sh’nee) is Gichon: it (he) that flows around the whole land (eretz) of the Cush, Black.
Gen 2:14 And the name of the river, third (Sh’leeshee) is Chiddekel: it (he) that flows forward to the east of Ashoor, Assyria. And the river fourth (r’vee’ee) it (he) is Perat, fruitfulness, Euphrates.
 
It is thought that the Cush mentioned here is the Kassite territory east of the Tigris, and not the more remote Ethiopia, which was also known as Cush in Biblical times. Havilah is linked with Cush in Genesis 10:7 and Babylon with Cush 10:8, 10, which the Kassites invaded at one time, however the Seba in Genesis 10:7 could indicate South Arabia, which is where the other Havilah of 10:29 is located. It is possible then that the area described is a compact location above the Persian Gulf. However, it is impossible to know with certainty.
 
Gen 2:15 Taking, HaShem (YHVH) Elohim, the man (Ha-Adam), and placing him to rest in the garden of Eden, delight, pleasure, to work, serve and to keep it, watching over it.
 
G-d transports the man into the garden He has prepared for him. This is a beautiful illustration of the journey that every believer has entered into, we are transported in Messiah from the dust of this life into the fresh wind of the Olam Haba (eternal kingdom). We have been redeemed and we are being made holy (set apart). Our destination is the rest of G-d.
 
The text continues to emphasize the individual nature of the man. This sets the stage for the statement of HaShem, “It’s not good for man to be alone” (v.18).
 
Man is placed in the garden to work it in joy and take care of it in love. Man’s subsequent sovereignty over the garden is a gift of G-d, an extension of His sovereignty and a reflection of His image, likeness.
 
Gen 2:16 And commanded, HaShem (YHVH) Elohim, the man (Ha-Adam), saying, “Every tree of the garden consume, freely eat:
Gen 2:17 But of the tree of the knowledge of good (tov) and evil (ra), don’t eat from it: for in the day you consume from it, death will put to death, bring the killing.
 
The man receives this instruction directly and is therefore responsible to convey it accurately to his future wife.
 
Up until the fall, humanity, both the man and the woman, knew only good. Thus the knowledge of all things, including the possibility of evil was to be off limits to them.
 
We note that while most English versions of the Bible say, “In the day you eat of it you will surely die”, the Hebrew text itself literally says, “in the day you consume from it, death will put to death, bring the killing.” While it is true that Adam and Chavah died a spiritual death in the day that they ate of the fruit, they did not die physically in that same day. Therefore the more common reading seems unlikely. What is more consistent is the literal reading which is supported by Rav Shaul’s (Paul) letter to the Roman ecclesia:
 
“Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:” –Romans 5:12
 
To paraphrase the text:
 
“The day you eat the fruit you will open up a way for sin to enter both yourself, and your progeny and the world in perpetuity: death will result, and will continue to kill generationally.”
 
Gen 2:18 And spoke HaShem (YHVH) Elohim, saying, It’s not good (lo tov) that becoming, the man  (Ha-Adam) is alone; I will fashion one who helps to meet his need, to be in front of him.
 
This is the first instance of something being called, “lo tov” not good. The phrase, “lo tov” is used here to mean, “incomplete”. Genesis 1:27 reveals the complete creation of the man and the woman and the subsequent verses culminate in the phrase, “G-d saw everything that He had made, and behold it was “tov meod”, exceedingly good; meaning not only, “very good” but also, “complete”.
 
In isolation man is yet to reflect the full nature of being made in G-d’s image because G-d was in relationship from before the creation of the world. The G-d head Father, Son and Spirit are a relational composite unity. Therefore man, who has received a soul life through the imparting of the breath of G-d’s Spirit, now needs a counterpart, as the text says, “to stand before him”. Once the man receives his counterpart he will find the full expression of what it means to be made in the image and likeness of G-d through the act of unifying his flesh with the woman. This relational bond reflects the fullness of the G-d head, thus illuminating the greater meaning of image and likeness.
 
Gen 2:19 And had formed HaShem (YHVH) Elohim, from the ground (Ha-adamah) every living thing of the plain, and every flying thing of the sky waters; and He brought them to the man (Ha-Adam) to see what he would call them: and what called every soul (nefesh) living (Chayah), the man (Ha-Adam), it, (he), was the name.
 
The livestock were formed prior to the man, as recorded in Genesis 1:24. Thus the text of Genesis 2:19 reads, “had formed”. By giving the man an opportunity to name the animals, G-d was further imparting His likeness/image to humanity. This act reflects the naming by G-d of the created elements, thus conveying His sovereignty over the creation. In a similar way, the man Adam is given sovereignty over the animals as a representative of G-d in creation. Yet another foreshadowing of the Messiah.
 
Gen 2:20 And proclaimed, the man (Ha-Adam) names for all the beasts, cattle, and flying creatures of the sky waters, heavens, and every beast of the plain; but for Adam there was not found a helper, to meet his need, to be in front of him.
 
This proclamation over the animals reflects the proclamations of G-d over the created elements. In naming the animals the man Adam affirms their identity and purpose just as G-d had affirmed the identity and purpose of humanity through His proclamation (Genesis 1:26).
 
The fact that none of the animals were found suitable is yet another affirmation of humanities unique role in creation. Through the process of naming the animals G-d was teaching the man to recognize his own need for equitable relationship. Having finished naming the animals and realizing that none were compatible, the man was ready to receive the helper who had always been intended for him.
 
Gen 2:21 And making to lie down, HaShem (YHVH) Elohim, caused a deep sleep to fall upon the man (Ha-Adam), and he slept: and he took one (achat, feminine cardinal number) side, rib, and closed up the flesh beneath;
 
This passage elaborates on the complete work of creating human beings as described in genesis 1:7. It is not conveying a new creation so much as an extension of the creation begun in the man Adam.
 
This deep sleep is reminiscent of Genesis 15:12, where the Patriarch Abram falls into a deep sleep and G-d meets with him to prepare him for the transition that he is about to go through. This connection to the Patriarch in his role as The Hebrew (Ha-Ivri) seems fitting.
 
The side or rib (singular) is called, “achat” one, the feminine cardinal number being used for the first time here. This is not intended to indicate some sort of struggle in the man between the feminine and masculine attributes of his person, rather it is intended to emphasize the unique nature and role of the woman.
 
Gen 2:22 And established, built, HaShem (YHVH) Elohim, the side, rib, which He had taken from the man (Ha-Adam), into a woman (Ishah), and brought her to the man (Ha-Adam).
 
The woman is established, formed, and complete, and is brought to the man by G-d, Who acts the part of a Middle Eastern Haredi Jewish Father, both selecting His son’s bride and as the Father of the bride, bringing her to His son beneath the wedding chupah of the universe, the stars covering them in majestic procession.
 
Gen 2:23 And speaking the man (Ha-Adam) said, This (f) is now bone, essence of my bones, essence, and flesh of my flesh: she will be called Woman (Ishah), because out of man (m’ish) taken was she, this female one.
 
Realizing for the first time that he is encountering one like himself, a helper to stand before him as an equal, the man (ish) rejoices in naming her, “Ishah” recognizing both her connection to him and her uniqueness.
 
The text leaves unanswered the reason why man is called, “ish”. This word comes from the Hebrew root, “eish” meaning fire. Fire is said to symbolize man’s uniqueness within the created order. We are reminded that the Spirit of the L-rd is also likened to fire in Scripture and that it is this same Spirit that breathed life into the man.
 
The Rabbis note that the presence of Godliness is seen in the naming of the man and woman through the shortened form of the Holy Name. The Yod from YaH is added to Eish (fire) to form EeYsh (man) and the Hey from YaH is added to Ish (man) to form IshaH (woman). It is said that this symbolizes the need for G-d to be present in a marriage, in order to facilitate true unity and peace.

If G-d (YaH) is removed from their respective titles, they are both left with Eish (fire), which can burn out of control under the wind of sin and thus destroy the marriage.
 
Gen 2:24 Therefore leaving, a man, his father and his mother, he shall catch, overtake, cleave, cling to, stick to, stay close to, follow, and join to his wife (B’ishati): to become of flesh, one (echad, masculine cardinal number: root meaning composite and intense unity).
 
The role of a husband is beautifully illustrated here. From the beginning G-d intended marriage to be a living example of the unity of His Divine relationship, within the G-d head, with ethnic Israel, with the ecclesia.
 
When asked about divorce Yeshua spoke of this very passage, testifying to its historical relevance and its spiritual importance:
 
“And they said, Moses suffered to write a bill of divorcement, and to put away a wife. But Yeshua (Jesus) said to them, ‘For your hardness of heart he wrote you this commandment. But from the beginning of the creation, He made them Male and female. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh: so that they are no more two, but one flesh. What therefore G-d has joined together, let no person tear apart.”
 –Mark 10:4-8
 
The wider implications of the Hebrew, “Davak” cleave, speak immutable security to the marriage relationship that is held together in the Spirit of G-d through Messiah Yeshua. The bar is set high for the man/husband, why? Because it is the measure of our Messiah, Who, as the Groom of the ecclesia, has given up His life for His bride.
 
Gen 2:25 Existing, the two (sh’nayim: cardinal masculine) were naked, bare, smooth, to beware, prudent, (arumim) the man (Ha-Adam) and his wife (v’ishati), and were not ashamed, disconcerted, embarrassed.
 
The Hebrew, “arumim” is plural, indicating that they shared their nakedness and accepted the complimentary part they each played in their sexual, intellectual and spiritual unity. In Genesis 3:10 the same root word is used in the singular form, “eirom” denoting the division that had come between the man and the woman as a result of sin. Sin had divided what G-d had made one (echad). This is why Yeshua (Jesus) uses the example of the pre-fall unity of the man and the woman, as a rebuke to those Jewish men who were allowing divorce for any and every reason (Mark 10:4-8). Divorce, like sexual immorality, is a result of the fall. It is hated by G-d because it defiles the greatest representation of His relational love, as pictured in the marriage of a man and a woman.
 
This last verse of the detailed account of the sixth day of creation, is a description of unity devoid of jealousy, sexuality without sin, observation without criticism, self-love without self-loathing, confidence without pride, enjoyment devoid of regret and contentment born of the joy that comes from wanting what we have.
 
© 2016 Yaakov Brown