For Parashat Bereshit, which begins the Torah, Sephardi Jews apply Maqam Rast, the maqam that shows a beginning or an initiation of something.[304]. The haftarah is a text selected from the books of Nevi'im ("The Prophets") that is read publicly in the synagogue after the reading of the Torah. [303], Reuven Kimelman found in the "awake and arise" stanza of the Lekhah Dodi poem a play between the root or, from which stems the word for "skin" or "leather," and the homonym or that means "light." [282], Nachmanides read God's words "And unto you is its longing" in Genesis 4:7 to teach that sin longs to cleave to a person at all times. And for that proposition, the Gemara cited Genesis 14:1, Isaiah 7:1 Jeremiah 1:3, Ruth 1:1, and Esther 1:1. The Gemara reported an objection based on the following Baraita: The ministering angels asked God why God imposed the death penalty on Adam (in Genesis 3). In the incident of the manna (מָן, man) in Exodus 16:22–30, Moses told the Israelites that the Sabbath is a solemn rest day; prior to the Sabbath one should cook what one would cook, and lay up food for the Sabbath. "[201], Rabbi Abba bar Kahana said that Naamah, the sister of Tubal-cain, mentioned in Genesis 4:22, was Noah's wife. A word-by-word translation of the whole phrase, b'reishit bara Elohim, would have to be something like: "In the beginning of God created." "[172] It was taught in a Baraita that Rabbi Meir used to say that the dust of the first man (from which Genesis 2:7 reports God made Adam) was gathered from all parts of the earth, for Psalm 139:16 says of God, "Your eyes did see my unformed substance," and 2 Chronicles 16:9 says, "The eyes of the Lord run to and fro through the whole earth. Pronunciation of Bereshit with 2 audio pronunciations, 1 meaning, 1 translation and more for Bereshit. God answered that God gave Adam an easy command, and he violated it. The Rabbis said that the distance was like that between the planks of a bridge. Among these five is the phrase "lifted up" (שְׂאֵת, seit) in Genesis 4:7. But the House of Hillel taught that the earth was created first and heaven was created afterwards, as Genesis 2:4 says, "In the day that the Lord God made earth and heaven." The Gemara further hypothesized from its use in Genesis 1:5 that or (אוֹר) might be read to mean the time when light begins to appear — that is, daybreak. The haftarah for Bereishit is: The parashah and haftarah in Isaiah 42 both report God's absolute power. That is because God reserved the dedication of the seventh day for the generations to come, as Zechariah 14:7 says, speaking of the Sabbath, "And there shall be one day which is known to the Lord; not day, and not night." [27], In the third reading (עליה, aliyah), the man Adam named all the animals, but found no fitting helper. [46] A closed portion (סתומה, setumah) ends here. [130] Similarly, the Mishnah taught that one should not teach about the Creation to more than one student. Rabbi Isaac deduced from this that the name of the angel of the sea was Rahab, and had the waters not covered Rahab, no creature could have stood the smell. [74] A closed portion (סתומה, setumah) ends here with the end of chapter 4. Alternatively, Rabbi Jeremiah ben Eleazar explained that the two yuds reflect that God created two countenances in the first man, one man and one woman, back to back, as Psalm 139:5 says, "Behind and before have You formed me. And “one day” teaches that God gave Israel one unique day over which darkness has no influence — the Day of Atonement. [34] Your email address will not be published. [79], In the continuation of the reading, Jared's son Enoch had a son Methuselah and then walked with God 300 years, and when Enoch reached age 365, God took him. 1:2: The earth was without form and empty, with darkness on the face of the depths, but God's spirit moved on the water's surface. But the one who said that Eve was created from a face explained the words "God built" as explained by Rabbi Simeon ben Menasia, who interpreted the words, "and the Lord built the rib," to teach that God braided Eve's hair and brought her to Adam, for in the seacoast towns braiding (keli'ata) is called building (binyata). [151], Rabbi Eliezer taught that on the day that God said in Genesis 1:9, "Let the waters be gathered together," God laid the foundation for the miracle of the splitting of the sea in the Exodus from Egypt. The ninth open portion contains the fourth, fifth, sixth, and part of the seventh readings. The Pirke De-Rabbi Eliezer taught that Adam did not beget in his own image until Seth was born, who was after his father Adam’s likeness and image. . In the Masoretic Text of the Tanakh (Hebrew Bible), Parashat Bereishit has ten "open portion" (פתוחה, petuchah) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter פ (peh)). But the Sages equated the light created on the first day with the lights of which Genesis 1:14 speaks, which God created on the first day, but placed in the heavens on the fourth day. The House of Shammai said unless he has two boys. [297], God's creation of heaven and earth in Genesis 1:1 is reflected in Psalm 96:5,11, which is in turn one of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service. The Rabbis interpreted the words "sufficient for his need" to refer to the house, "whatever is lacking" to refer to a bed and a table, and "for him (לוֹ, lo)" to refer to a wife, as Genesis 2:18 uses the same term, "for him (לוֹ, lo)," to refer to Adam's wife, whom Genesis 2:18 calls "a helpmate for him. [164], Rava (or some say Rabbi Joshua ben Levi) taught that even a person who prays on the eve of the Sabbath must recite Genesis 2:1–3, "And the heaven and the earth were finished . The Zohar the major Kabbalistic text in Judaism states in the opening: “Bereshit bara Elohim” This verse in Hebrew is reversed to mean: “In the beginning it created God”. But the one who said Eve was created from a tail explained the words, "He closed up the place with flesh instead thereof," as Rabbi Jeremiah (or as some say Rav Zebid, or others say Rav Nahman bar Isaac) said, that these words applied only to the place where God made the cut. Rabbi Akiva asked him who made it. "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews. The Gemara questioned Rav Judah's assertion that light was created on the first day, as Genesis 1:16–17 reports that "God made the two great lights . Bereshit bara Elohim et hashamayim ve'et ha'arets. "A Note on Genesis 1:2. "When the Sons of God Cavorted with the Daughters of Men. "[157] God then set about making man. Without joy, as Deuteronomy 14:26 says, "And you shall rejoice, you and your household" (implying that one can rejoice only when there is a "household" with whom to rejoice). They scoffed that they needed God for only a few drops of rain, and they deluded themselves that they had rivers and wells that were more than enough for them, and as Genesis 2:6 reports, "there rose up a mist from the earth." 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