Beresheet/Genesis 2:4-3:24
Our congregation has decided to follow the Triennial Torah Cycle (three
year cycle of Torah study). Note: If you who are reading this Blog prefers to
follow the one year Torah cycle then you can find notes for the one year cycle
in the Archives of this Blog).
Below is a brief description of the triennial cycle.
“The Triennial cycle
of Torah reading may refer to the historical practice in ancient Israel by
which the entire Torah was read in serial fashion over a three year period, or
to the practice adopted by many congregations in which the traditional weekly
Torah portions were divided into thirds, and in which one third of each weekly “parasha”
of the annual system is read during the appropriate week of the calendar.
According to the Jewish
Encyclopedia, the triennial cycle "was the practice in Palestine, whereas
in Babylonia the entire Pentateuch was read in the synagogue in the course of a
single year," As late as 1170 Benjamin of Tudela mentioned Egyptians
congregations that took three years to read the Torah”. (Wikipedia)
Blessing for the Torah:
Baruch atah YHVH,
Eloheynu, Melech ha-O’lam, asher bachar banu m’kol ha-amim,
v’natan lanu eht Torah-to.
Baruch atah YHVH, noteyn ha-Torah. Ameyn.”
(Blessed
are you, YHVH, our Elohim , King of the Universe,
you
have selected us from among all the peoples, and have given us your Torah.
Blessed
are you, YHVH, giver of the Torah. Ameyn.)
This week we will concentrate on “Aliyah Reviee”
(2:4-3:21). The truth found in this section is foundational for us to begin to
understand the reason why we exist and what our purpose is on this earth.
Beresheet/Gen 2:4 These are the births (“ele toldot”) of the
heavens and the earth when they were created, in the day that יהוה Elohim made
earth and heavens.
“Ele toldot” could
be paraphrased: “this is what became of the heavens and the earth”
“what follows is not
another account of creation but a tracing of events from creation through the
fall and judgment (the section extends from 2:4 through 4:26 ).”
https://net.bible.org/#!bible/Genesis+2:4
It is critical that we see a distinction between the
events of the previous chapter and the events of this chapter. We can compare
this to the lighting of the two Shabbat candles every “Erev” Shabbat –one for
creation (YHVH our Father is the Creator) and one for salvation (Yahshua, the
light of the world).
The study we are doing this week gives us insight into
YHVH’s redemptive plan for our lives.
We see some vital clues that help us to understand this.
First of all verse 4 contains a “yut or tittel” in the word “created” in Hebrew
“behiberam” the “hey” in this word is diminished.
This verb appears in the “hiphyl” form which describes an
action that was caused to come upon an object. In other words this creation
comes upon vessels that are yielded to the Master Potter.
We see here in this verse the word “Yahveh” (yud, hey,
vav, hey- transliterated as YHVH) used the very first time as well. The name of
Yahveh is similar to the hiphyl
imperfect verb – which means “he will cause to exist” The root word here
is “havah” – yud, vav, hey – If you conjugate this verb to the masculine third
person imperfect, you get the same spelling as the name of YHVH - in verb charts that could be pronounced “Yahoveh.”
I understand that there is much debate and controversy over this issue, I offer
you one possible explanation for the origin of the name of YHVH.
If you cause something to be created, you cause something
to come into existence that previously did not exist.
The diminished “hey” could possibly refer to a state of
perfection that YHVH will cause to exist in those who allow Him to mold and
fashion their lives into the image of Yahshua.
The diminished “hey” could possibly refer to a “lesser”
kind of life compared to the life we would one day receive on the “Eighth Day”
which is called “Shemini Atzaret in Hebrew”, the last Appointment/Feast after
the seven days of Sukkot.
Rom 8:29 Because those whom He knew beforehand, He
also ordained beforehand to be conformed to the likeness of His Son, for Him to
be the first-born among many brothers.
We must assume that in this world perfection will not be
reached and we anticipate with frustration a perfect future.
Rom 8:18 For I reckon that the sufferings of this
present time are not worth comparing with the esteem that is to be revealed in
us.
Rom 8:19 For the intense longing1 of the
creation eagerly waits for the revealing of the sons of Elohim. Footnote: 1Lit.
anxiously looking with outstretched head.
Rom 8:20 For the creation was subjected to futility,
not from choice, but because of Him who subjected it, in anticipation,
Rom 8:21 that the creation itself also shall be
delivered from the bondage to corruption into the esteemed freedom of the
children of Elohim.
Rom 8:22 For we know that all the creation groans
together, and suffers the pains of childbirth together until now.
Note also how the order of heaven and earth is changed in
verse 4 -
Gen 2:4 These are the births (ele toldot) of the
heavens and the earth when they were created, in the day that יהוה Elohim made
earth and heavens.
The order of creation is a perfection that starts from
heaven to earth and then from earth back to a new heaven and a new earth to
reach complete perfection.
Gen 2:5 Now no
shrub of the field was yet on the earth, and no plant of the field had yet
sprung up, for יהוה Elohim had not sent rain on the earth, and
there was no man to till the ground,
Gen 2:6 but a mist
went up from the earth and watered the entire surface of the ground.
Gen 2:7 And יהוה Elohim formed the man out of dust from the ground, and breathed
into his nostrils breath of life. And the man became a living being.
We see here that YHVH is preparing an environment in
which He can form or fashion man in His image. He moistens the dust so that a
clay can form from which He will make man.
He fills us with His “Ruach” to enable us to continue to
yield to Him.
Perhaps this is why Shavuot/Pentecost and the Matan Ha
Torah or giving of the Torah occur on the same day.
Verse 7 “ YHVH formed Or “fashioned.” The prefixed verb form with vav
(ו) consecutive initiates narrative sequence – will form - The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,”
usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an
artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4).”
Note again the image of a Potter forming a yielded vessel
fit for His use. We see in Yirmeyahu/Jeremiah that even if the clay spoils, the
potter begins again to fashion a new vessel.
Gen 2:8 And יהוה Elohim planted a garden in Ěḏen, to the east, and there He put
the man whom He had formed.
Gen 2:9 And out of
the ground יהוה Elohim made every tree grow that is
pleasant to the sight and good for food, with the tree of life in the midst of
the garden and the tree of the knowledge of good and evil.
Gen 2:10 And a
river went out of Ěḏen to water the garden, and from there it divided and
became four riverheads.
Gen 2:11 The name
of the first is Pishon, it is the one surrounding the entire land of Ḥawilah,
where there is gold.
Gen 2:12 And the
gold of that land is good. Bdellium is there, and the shoham stone.
Gen 2:13 And the
name of the second river is Giḥon, it is the one surrounding the entire land
of Kush.
Gen 2:14 And the
name of the third river is Ḥiddeqel, it is the one which goes toward the east
of Ashshur. And the fourth river is the Euphrates.
Gen 2:15 And יהוה Elohim took the man and put him in the garden of Ěḏen to work
it and to guard it.
Note once again how YHVH creates an environment for us to
be fashioned into His image. He still follows the same pattern today. Our
environment is meant to cultivate and bring forth Messianic life in us. We see
perhaps a hidden reference to this with the names of the rivers.
“Eden” means “pleasure” or delight. The names of the four
rivers mean the following: “Pison” means increase. “Gichon” means bursting
forth. “Chidekel” means rapid. Euphrates means fruitfulness.
This can also refer to Messianic life that will lead us
back to the Garden of Eden – a place of pleasure and delight. This is
accomplished by Messiah whose very life in us brings increase that bursts
forth, rapidly and results in great fruitfulness in our lives. Please note this
is my own creative construction of these words and constitutes no authoritative
interpretation of these names.
Four is a messianic number. Four accounts of the good
news. We also see four manifestations of the Son of MAN in Ezekiel chapter 1.
Gen 2:16 And יהוה Elohim commanded the man, saying, “Eat of every tree of the
garden,
Gen 2:17 but do
not eat of the tree of the knowledge of good and evil, for in the day that you
eat of it you shall certainly die.”
Man could only be fashioned into the image of YHVH
through His revelation of the knowledge of good and evil. This knowledge comes
from the tree of life or the Torah of YHVH.
When man decided to eat from the tree of the knowledge of
good and evil, he was taking the responsibility for his own destiny via trial
and error. Today if we look back we see that man has generally paid a heavy
price for this independence. I believe this is the essence of the curse.
Gen 2:18 And יהוה Elohim said, “It is not good for the man to be alone, I am
going to make a helper for him, as his counterpart.”
This is the first time we see that things are not good.
YHVH now begins to form a woman who He knows will form an integral part in
forming mankind into His image.
Gen 2:19 And from
the ground יהוה Elohim formed (vayitzer) every beast of
the field and every bird of the heavens, and brought them to the man to see
what he would call them. And whatever the man called each living creature, that
was its name.
Gen 2:20 So the
man gave names to all livestock, and to the birds of the heavens, and to every
beast of the field. But for the man there was not found a helper for him, as
his counterpart.
YHVH is busy forming an environment that will assist in
fashioning man according to His image.
Gen 2:21 So יהוה Elohim caused a deep sleep to fall on the man, and he slept.
And He took one of his ribs, and closed up the flesh in its place.
Gen 2:22 And the
rib which יהוה Elohim had taken from the man He made into
a woman, and He brought her to the man.
In the Hebraic culture you have two names for a soul mate. The one is
“Bashert” and comes from a Yiddish word meaning destiny or fate. So we can say
it was divine destiny or fate when two lovers meet.
Zivug is the other word used for a soul mate. The sages tell us that
it requires a miracle greater than the opening up of the Red sea to find a
“zivug”
This term is compared to when YHVH put Adam into a deep sleep and then
he took his whole one side and he made the woman. When Adam woke up he knew
that this woman was his perfect match; Eve was just like him in so many ways.
In fact the sages go on to say that since the creation of the world
YHVH’s chief occupation is to match zivugim.
We see a deeper mystery in this. We see a loving Heavenly Father
looking for a perfect match, a zivug for His son Yahshua our Moshiach.
Gen 2:23 And the
man said, “This is now bone of my bones and flesh of my flesh. This one is
called ‘woman,’ because she was taken out of man.”
Gen 2:24 For this
cause a man shall leave his father and mother, and cleave to his wife, and they
shall become one flesh.
Gen 2:25 And they
were both naked, the man and his wife, yet they were not ashamed.
Commentary on verse 23: “The Hebrew text is very precise, stating: “of
this one it will be said, ‘woman’.” The text is not necessarily saying that the
man named his wife – that comes after the fall (Gen 3:20) Some argue that
naming implies the man’s authority or ownership over the woman here. Naming can
indicate ownership or authority if one is calling someone or something by
one’s name and/or calling a name over someone or something (see 2 Sam
12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering
and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition
lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the
one naming discerns something about the object being named and gives it an
appropriate name (See 1Sam 9:9;2Sam 18:18; Prov 16:21; Isa 1:26; 32;5; 35:8;
62:4,12; Jer 19;6). Adam is not so much naming the woman as he is discerning
her close relationship to him and referring to her accordingly. He may simply
be anticipating that she will be given an appropriate name based on the
discernible similarity.”
The marriage relationship
was meant to assist in our being transformed into the image of YHVH. Most
marriages today seem to fail to achieve this purpose. This is why YHVH says He
will do a new thing regarding marriages in the last days when He renews His covenant
with Yisrael.
Yir/Jer 31:22 “Till when would
you turn here and there, O backsliding daughter? For יהוה has created what is new on earth: a woman
encompasses a man!”
What does this mean? No one is really sure. The
Hebrew states that that which is feminine will encompass or surround strength.
This could mean that YHVH will
restore the feminine in such a way that it serves as a perfect environment to
nurture the strength of man and not to in any way dominate or control that
strength. The woman will protect and nurture the seed that comes from man in
such a way that perfect life will come from it.
Yir/Jer 31:31 “See, the days are coming,” declares יהוה, “when I shall
make a new covenant with the house of Yisra’ĕl and with the house of Yehuḏah1,
Footnote: 1See Heb. 8:8-12, Heb. 10:16-17.
Jer 31:32 not like
the covenant I made with their fathers in the day when I took them by the hand
to bring them out of the land of Mitsrayim, My covenant which they broke,
though I was a husband to them,” declares יהוה.
Jer 31:33 “For
this is the covenant I shall make with the house of Yisra’ĕl after those days,
declares יהוה: I shall put My Torah in their inward parts, and write it on
their hearts. And I shall be their Elohim, and they shall be My people.
Jer 31:34 “And no
longer shall they teach, each one his neighbour, and each one his brother,
saying, ‘Know יהוה,’ for they shall all know Me, from the
least of them to the greatest of them,” declares יהוה. “For I shall
forgive their crookedness, and remember their sin no more.”
“In the Scripture
nakedness conveys different things. In this context it signifies either
innocence or integrity, depending on how those terms are defined. There is no
fear of exploitation, no sense of vulnerability. But after the entrance of sin
into the race, nakedness takes on a negative sense. It is then usually
connected with the sense of vulnerability, shame, exploitation, and exposure
(such as the idea of “uncovering nakedness” either in sexual exploitation or in
captivity in war).”
The use of the word
“crafty” in 3:1 is the same word in Hebrew used for “naked” (aroom). This
implies that crafty people take advantage of people who are vulnerable or
innocent.
Gen 3:1 And the serpent was more crafty than any
beast of the field which יהוה Elohim had made, and he said to the woman, “Is it true that
Elohim has said, ‘Do not eat of every tree of the garden’?”
Gen 3:2 And the
woman said to the serpent, “We are to eat of the fruit of the trees of the
garden,
Gen 3:3 but of the
fruit of the tree which is in the midst of the garden, Elohim has said, ‘Do not
eat of it, nor touch it, lest you die.’ ”
Note the classic use of demonic deception – ha satan uses
half -truths and lies. YHVH did not say they must not “touch” the tree of life.
He said they must not eat from it.
The same expression “do not touch” (altigue in Hebrew) is
also found in Ps 105:15 – “Touch not my anointed and do my prophets not harm”.
It therefore implies an association which is forbidden.
Perhaps the lesson we learn from all this is that man was
meant to be fashioned by the Hand and Ruach of YHVH to bring about man’s
complete perfection. Man on the other hand tries to take a short cut. YHVH’s
purpose we believe is that man was meant to become like YHVH, but according to
YHVH’s plan and not man’s.
Gen 3:4 And the
serpent said to the woman, “You shall certainly not die. [Was this really what
YHVH said? Look at Chpt 2:17b]
Gen 3:5 “For
Elohim knows that in the day you eat of it your eyes shall be opened, and you
shall be like Elohim, knowing good and evil.”
Gen 3:6 And the
woman saw that the tree was good for food, that it was pleasant to the eyes,
and a tree desirable to make one wise, and she took of its fruit and ate. And
she also gave to her husband with her, and he ate.
Gen 3:7 Then the
eyes of both of them were opened, and they knew that they were naked. And they
sewed fig leaves together and made loin coverings for themselves.
Gen 3:8 And they
heard the sound of יהוה Elohim walking about in the garden in the
cool of the day, and Aḏam and his wife hid themselves from the presence of יהוה Elohim among the trees of the garden.
Gen 3:9 And יהוה Elohim called unto Aḏam and said to him, “Where are you?”
Gen 3:10 And he
said, “I heard Your voice in the garden, and I was afraid because I was naked,
so I hid myself.”
Gen 3:11 And He
said, “Who made you know that you were naked? Have you eaten of the tree of which
I commanded you that you should not eat?”
Gen 3:12 And the
man said, “The woman whom You gave to be with me, she gave me of the tree and I
ate.”
Gen 3:13 And יהוה Elohim said to the woman, “What is this you have done?” And the
woman said, “The serpent deceived me, and I ate.”
Gen 3:14 And יהוה Elohim said to the serpent, “Because you have done this, you
are cursed more than all livestock and more than every beast of the field. On
your belly you are to go, and eat dust all the days of your life.
Gen 3:15 “And I
put enmity between you and the woman, and between your seed and her Seed1.
He shall crush your head, and you shall crush His heel.” Footnote: 1First
promise of the Messiah.
Gen 3:16 To the
woman He said, “I greatly increase your sorrow and your conception – bring
forth children in pain. And your desire is for your husband, and he does rule
over you.”
Gen 3:17 And to
the man He said, “Because you have listened to the voice of your wife, and have
eaten of the tree of which I commanded you, saying, ‘Do not eat of it’: “Cursed
is the ground because of you, in toil you are to eat of it all the days of your
life,
Gen 3:18 and the
ground shall bring forth thorns and thistles for you, and you shall eat the
plants of the field.
Gen 3:19 “By the
sweat of your face you are to eat bread until you return to the ground, for out
of it you were taken. For dust you are, and to dust you return.”
Gen 3:20 And the man
called his wife’s name Ḥawwah (pronounced Chawwah), because she became the
mother of all living.
Gen 3:21 And יהוה Elohim made coats of skin for the man and his wife and dressed
them.
Gen 3:22 And יהוה Elohim said, “See, the man has become like one of Us, to know
good and evil. And now, lest he put out his hand and take also of the tree of
life, and eat, and live forever...”
Gen 3:23 so יהוה Elohim sent him out of the garden of Ěḏen to till the ground
from which he was taken,
Gen 3:24 and He drove
the man out. And He placed keruḇim at the east of the garden of Ěḏen, and a
flaming sword which turned every way, to guard the way to the tree of life.
Baruch atah YHVH, Eloheynu, Melech ha-‘Olam,asher
natan lanu Toraht-emet,
v’chay-yeh o’lam nata-b’tochenu.
Baruch atah YHVH, noteyn ha-Torah. Ameyn.”
(Blessed are you YHVH, our Elohim, King of the
Universe,
you have given us your Torah of truth,
and have planted everlasting life within our midst.
Blessed are you, YHVH giver of the Torah. Ameyn.)
Please note these notes
are under construction and are subject to correction and are in no way a final
authority on any subject.