Bereshit (parasha)

Bereshit (בראשית, héb. for “at the beginning,” according to the current translation, the first word of the parasha) is the weekly first section of Torah read in the annual cycle Jewish. It corresponds to Genèse 1:1 - 6: 8. The Jews of the Diaspora read it at the time of the first Shabbat according to Sim' hat Torah, generally in October.

The parasha includes/understands the Account of Creation (מעשהבראשית Ma' Bereshit adze), one of the fields of the knowledge on which the rabbinical tradition defends to discuss with more than two people. Keystone so much of the philosophy than of ethics and the esoteric tradition Jewish, this account was also the subject of controversies with the people polytheists, the philosophers Greek and modern and the opponents with the creationnism.
Pour the academic mediums, the parashat Bereshit constitutes, with the parashat Noa' H, the Hebraic version of the Primitive History, an account which one finds Babylonian alternatives, sumériennes, etc and constituting a Semitic cultural bottom common to these populations.

Summary

God created the world ex nihilo ^{SH1, P1}, the creatures which populate it, of which the first couple of humanity in six days, completing Its work the seventh day by the sabbath ^JNR1. The man created is installed in the garden of Eden, receiving for only instruction not to touch with the fruits of the Arbre of the knowledge of the good and the evil. However, pressed by the Snake, the woman tastes there and made there taste her husband. Expelled of Eden, the man, Adam, and his wife 'Cut have two wire; elder the Qayn becomes farmer and the junior Hevel ^B1 Pasteur. As the offering of second is approved by God whereas that of the first is not it, this one is invited by God to improve; but it kills its junior and buries it, refusing to assume its faults. Qayn is thus condemned to the wandering, generates children until Lemekh. Adam and 'Cut have other children, whose first Seth, with the Image and the Resemblance of God, is born “to replace Hevel. ” Its descent populates the ground, but each generation degenerating more, God is afflicted with His creation and decides to erase it ground. Only one man, Noah, find thanks to His eyes.

Divisions of the parasha during the complete reading

The reading of the parasha to the Synagog the sabbath is traditionally divided into seven sections, for which a member different from the congregation has to read. The first reading, the rishon , falls traditionally to a '' cohen '', the second, called sheni , with a '' levi '', the following ones with a Israel (neither cohen nor levi). The seventh section comprises a sub-section, the to maftir , which is read by the person who will read then the will haftara .

The sections of the parashat Bereshit are:

rishon (Gen. 1:1 - 2: 3): the Creation from the universal point of view
sheni (Gen. 2:4 - 19): the Creation from the human point of view
shlishi (Gen 2:20 - 3:21): the creation of the woman, and temptation by the snake
revi' I (Gen. 3:22 - 4: 18): the account of Caïn and Abel
'hamishi (Gen. 4:19 - 22): the line of Caïn
shishi (Gen. 4:23 - 5: 24): the line of Seth, new descent of Adam, who it also déchoit
shevi' I (Gen. 5:25 - 6: 8): forfeiture of humanity

to maftir (Gen. 6:5 - 8): the divine project to erase the world, and the exception of Noah

Divisions of the parasha during the shortened reading

A public reading of the parasha was founded by Ezra the Scribe Monday and Thursday with the Synagog. This reading, appreciably shorter, includes/understands only three sections, the first reserved for the '' cohen '', the second with the '' levi '', the third with a Israel

Section of the cohen : Bereshit 1:1 - 5
Section of the levi : Bereshit 1:6 - 8.

Rishon

With the commencement^{SH2, SH3, LR1, Ch1}, Dieu^{LR2, Ac1} créa^LR3 skies and the terre^SH4; however the ground was Tohu-bohu ^LR4 and ténèbre with the face of the abyss, and the breath of Dieu^Ch2 planed with the face of the eaux^LR5. God says “That the light is”, and the light fut^{B3, SH5}; indicator which it was good, God separated the light from the darkness, calling it day, and the darkness harms. It was evening, it was morning, day one (Genesis 1:1 - 5).

God separated water by means of a firmament, called " cieux" ; it was evening, it was morning, day second (Genesis 1:6 - 8).

God gathered water under the skies, causing the appearance of the dry ground ( yabasha ), that It called " terre" , and the gathering of water " mers" appeared, and God saw that they was good. God caused the greenery, the grasses carriers of seed and the tree-fruits; and the ground gave rise to the plants, to the grasses which develop their seed according to their species, and to the trees bearing, according to their species, a fruit which contains its seed, and God saw that they was good. It was evening, it was morning, day third (Genesis 1:9 - 13).

God caused luminaries in the skies to distinguish between the day and the night, to be used as signs for the seasons, the days, the years, and to be used as luminaries to light the ground. He made the two large luminaries: the largest luminary for the royalty of the day, the smallest luminary for the royalty of the night, and also the étoiles^B2. God placed them in the firmament of the skies to fulfill their functions, and He saw that it was well. It was evening, it was morning, day fourth (Genesis 1:14 - 19).

God caused the appearance of the aquatic life and bird. He created the Léviathan. God saw that they was good, and blesses watery and volatile beings to bear fruit and multiply. It was evening, it was morning, day fifth (Genesis 1:20 - 23).

God caused the appearance of the terrestrial life; He created Adam with His image, with the image of God He created it, male and female He created them, the ascending one gave them on the animals and the ground, and blesses them, saying to them rose ground to moisten the ground. () God trained the man of the glèbe, insufflating the nishmat hayim (translated by heart, but litt. " blow of vie") in its nostrils, making of him an living being. ()
Dieu planted a garden with the East of Eden, causing the germination of any good and pleasant tree, and placed there the Arbre of life as well as the Arbre of the knowledge of the good and the evil in the middle of the garden. (). A river resulting from Eden to irrigate the garden was divided into four branches: the Pishon, which crosses Havila, whose lor is good; the Gihon, which crosses Cush; the Tiger, which runs with the East of Ashour; and the Euphrate. () God placed the man in the garden of Eden to maintain it, and authorized it to eat of any fruit of the garden, except for the tree of the knowledge of the good and the evil, warning the man that he would die about it if he ate some. ()

Announcing that it was not good for the man to be alone, God decided to make him a suitable help. It formed ground all the animals and the birds, which It carried out in front of the man, who named them. ()

Shlishi

Gen 2:20 - 3:21

The man, Adam, named all the animals, but found any no which is of a suitable help. () God caused a deep sleep, and took one on his sides, which It worked as a woman. He brought it to the man. () The man says that it acted this time d'" a bone of bone, flesh of its chair" , and called it " femme" ( Isha ) because it had resulted from the man ( Ish ) () This is why the man leaves its parents to find a woman, so that they become a flesh () the man and the woman was naked, and did not test shame of it. () The Snake, more the crafty one of the animals, asked the woman if God really prohibited to him to eat of any fruit in the garden (). The woman answered that they could eat of any fruit other than that in the center of the garden, by the way whose God had prevented not to eat nor to touch under penalty of death. () The snake then says to the woman that she would not die, but that as soon as she would eat fruit, its eyes would be opened and she would be like Elohim (or elohim?), knowing the good and the evil. () When the woman saw that the tree was good to eat, pleasant with the sight, and desirable like source of wisdom, it ate of its fruit and gave some to its man to eat () Their eyes of them were dessillés, and they knew that they were naked; they were covered sheets of Figuier ()

Hearing God coming in garden, they hid in trees () God asked man where it was () man answered that it had have fear while hearing It, and was hidden because it was naked () God asked him which him had said that it was naked, and if he had eaten forbidden fruit () man answered that woman that God had placed at his sides him had given fruit, and that he had eaten () When God requested from the woman what she had done, she answered that the snake had deceived it, and she had eaten () God curses the snake to crawl on his belly, to eat dust, and of living in enmity with the woman and his offspring () God curses the woman to carry the children in the pain, to wish her husband, and to be dominated by him () And God curses Adam with the labor, to gain the bread with the sweat of its face starting from the ground, which would make push only spine S and Ronce S, until its return to the dust of which it had been taken () Adam named his Hava wife (Eve), because she was " mother of all vie" () And God made for Adam and his wife of the tunics of skin, and covered with it ()

Revi' I

The man having acquired the knowledge of the good and the evil, God drives out it Eden, for fear the man does not taste with the fruit of the tree of life and does not become immortal; two chérubins stationed with the East of Eden keeps the access () of them Maintenant, Adam knew Eve, who gave him two wire, Caïn and Abel. The verses present them according to a chiastic Structure.

Eve carried Caïn and Abel, who became respectively farmer and Berger () At the end of a certain time, Caïn offered a sacrifice of the fruits of his harvest, and Abel brought the best of elder of his herd () God to Him approved the sacrifice of Abel, hand not of Caïn, to the great displeasure of this one () God requested from Caïn the reason of his distress, because it had the free will, and that if it acted righteously, it would be happy, but that with the contrary case, the Péché was tapi with its door. () Caïn spoke in Abel, and when they were in the field, Caïn killed Abel. () When God with asked Caïn where was his/her brother, Caïn answered that it did not know, asking whether he were the guard of his brother. () God requested from Caïn what it had done, bloods of his/her appealing brother God since the ground. () God curses Caïn of the ground, and with the perpetual wandering. () Caïn complained with God about what its Punition was too large to be supported, because all one which would cross it could kill it. () God then made a mark on Caïn, promising to avenge seven times whoever would kill it () Caïn left the presence of God to leave out of ground wandering (the " Ground of Nod "), with the East of Eden ()

He had a son, Hénoch, and founded a city, naming it according to Hénoch. () Hénoch generated Irad, which generated Mehouyaël (which, in the following verse, becomes Mehiyaël), which generated Metoushaël, which generated Lamekh

'Hamishi

Lamekh took two women, Adah and Tzilah () Adah conceived Jabal (Yaval), l'" ancêtre" those which reside in the Tente S and within the herds, and Jubal (Youval), l'" ancêtre" players of Quadrant and flute () Tzilah gave birth to Tubal-caïn, which forged tools in Cuivre and Fer ()

Shishi

Lamekh called to his wives that it had killed a child to have wounded it, and that if Caïn were to be avenged 7 times, him, Lamekh, would owe the being 77 times ()

Adam and Eve knew themselves, approximately 130 years after their first union, and generated Seth, meaning " God gave me another descent, in the place of Abel, Caïn having it tué" () Seth, fact with the image of God, as Adam had a son called Enosh, then people started to call upon the Name of the Eternal () the book of the productions of Adam is established. After the birth of Seth, Adam had other descendants, whose name is not mentioned, and lived 930 years (.)

Descendants of Adam, and their life time, was: Seth, 912 years; Enosh, 905 years; Queïnan, 910 years; Mahalalel, 895 years; Yared, 962 years. () The son of Yared, Enoch walked 300 years with God, and when it reached 365 years, God took it. ()

Shevi' I

The son of Enoch, Methushela' H lived 969 years and his/her son Lamech 777 years () Lamech had a son, Noa' H, thus named because it would comfort them of their labor and of the curse of the ground, that God had cursed () 500 years old, Noah had three children, Shem, 'Ham and Yaphet. ()

bnei elohim admired and took women among the girls of the men, who gave birth to the Nephilim ^B3, strong men (of formerly), of reputation () God limited the days allocated to the man at 120 years ()

Maftir

God saw how much large was human perversity, and as each idea of the man was bad, and God regretted having made the man and afflicted () God expressed the intention to erase men and animals of the ground, but Noah found thanks to the eyes of the Eternal ()

Bereshit in the Jewish tradition

Parallels in the Hebraic Bible

Haftara

The Haftara is a portion of the books of the Neviim (" Prophètes") who is read publicly with the synagog after the reading of the Torah. The use was instituted in order to circumvent the decree séleucide, which struck of interdict, under penalty of death, the study of the Torah. Will haftara is thus generally to present bonds sets of themes, semantic and lexical with the parasha which preceded it.

The Haftara for the parashat Bereshit is in the majority of the rites chapter 42 of the Livre of Isaïe:

Rite ashkénaze: Isaïe 42 5 - 43 10
Rite sépharade and Sfard : Yemeni Isaïe 42 5-21
rite: Isaïe 42 1-16
Italian rite: Isaïe 42 1-21

As in the parasha, the prophet evokes the absolute capacity of God. He summarizes in the first account of Creation (). and 42:16 echo the " lumière" , and with the control of God on this one, although widening the direction of the mot. evokes dessillement eyes (cf) under one day more favorable than it appears in the parasha.

The karaïtes read

Other parallels

Ecclésiaste 1:2: “ Hevel Havelim, Hakol Havel (Vanitas vanitatum and omnia vanitas),” Hevel (hellenized then francized in Abel) means " souffle" , " buée".
Le term reshit appears 28 times in the Hebraic Bible, of which Genèse 10:10, Exode 23: 19, 15:20 Numbers, Deutéronome 18:4 & 33:21, Isaïe 46:10, Jérémie 2:3 & 26:1 and Proverbs 8: 22.
Toutefois, the bereshit of Gen. 1:1 is one of the only occurrences, with Deutéronome 33:21 and Isaïe 46:10, where the term is not with associated form the “,” i.e. coupled with the word suivant.
Isaïe 44:24 evokes God which did everything, the skies and the ground, and Him only. In Isaïe 45:7, the prophet insists on the capacity of God, Who creates the ténèbre and forms the light, make peace and creates the mal^SH1 It also indicates (Isaïe 48:13) that skies and ground rose ensemble^SH4.
De its side, Jérémie 4:23 – 28; the language of the first days begins again, in order to compare the destruction of Jerusalem with a destruction of creation, a return to the hurly-burly and the black skies described at the first day.
L' injunction with the growth is found in several occurrences of the Torah, in particular in the parashat Noa' H (Gen. 9:1, blessing made with wire of Noah after the Flood), and Vayetze (Gen. 35:11, made blessing with Jacob at the time of his dream).
Dans the parashat Devarim (Deutéronome 4:19.), Moïse will warn the people of Israel against temptation to adore the “army of the sky,” i.e. the moon, the sun and the étoiles.
Selon Isaïe 51:9 – 10, the arm of God put the monster ( tanine ) in parts and drained water of large ( tehom )
Il damages is again referred to these Nephilim in the parashat Shlakh (Nombres 13:31 – 33.), called upon pretexts some by the explorers to give up the conquest of the Pays of Canaan.
Malachie 2:15 – 16 reiterate the dislike of God for violence ('hamass)
Dans Isaïe 29:16, the prophet is indignant that one can compare the yotzer (יצר, creator or trainer, returned in French by “potter”) with the homer (חומר, returned in French by “clay”), in reference to Genèse 2:7, where God trains Adam starting from the clay of the ground. This reference to the yotzer appears further (Isaïe 41:25), and in prophecies of Jérémie (18:1 – 10 and 19:1 – 11); moreover, the first of these prophecies of Jérémie describes God reconsidering His decision (not to have created the world, but to punish people) if people repent.

In the first vision of Ezéchiel (1:5 - 14), the angels are with the resemblance of the man; above the heads of the “Hayot spreads a manner of firmament (1:22); in 1:26 - 28, is a throne a figure of human aspect.

* In the first vision of Ezéchiel 10:1 - 22, the prophet describe in detail chérubins.

the Psalm 8:5 – 8 details the size that God granted to Adam, putting the ground and his occupants at his feet

the Psaume 33:6 – 9 described the facility with which God created the world, by Its word, having only to say so that a thing is.

Le Psalm 74:12 – 17 also described God breaking the heads of the taninim , like Its capacity over the natural course, since It created very, the day at night stars, seasons, etc.

the Psaume 89:9 – 11 described the control of God on the seas

the Psaume 95:5 evokes the separation of water and of the ground

the Psaume 100:3 recalls that God made the man

the Psaume 104 described the first account of creation in his own style, the conclusive psalmist by a prayer for a world without sins, that which reigned before the fault of Adam and his wife.

In Proverbs 8:22 – 29, Wisdom ( Hokhma ) testifies, with the first nobody, to have been the first creation of God, and is thus former to the Act of the creation, to which it attended the sides of God.

Job 26:11 describes what Rachi interprets like successor in title the separation of water at the second day; in Job 37:18, it is asked this one if it can, like God, to extend ( tirqi' has , cf raqi' has ) the skies like a molten mirror. Lastly, in Job 38:4 – 30, God admonishes Job which is allowed to criticize Its fitting of the world, asking him where him, Job, was when God created the world (in the terms of the first account of creation).

I Chronicles includes in its first verses this genealogy of Adam, and continues it to David

the idea of creative God, and thus owner of the world, is necessary so that He proclaims in Moïse (Exodus 19:5 - 6): From now on, if you are flexible with my voice, if you keep my alliance, you are my treasure between all the people! Because all the ground is with me, but you, you will be for me a dynasty of pontiffs and a holy nation.

Deutéronome 4:32: In fact, thus questions the first ages, which preceded the tien, since the day when God created the man on the ground, and of an end of the sky until the other, request if nothing also large still arrived, or if there is yes similar thing!

Bereshit in the nonrabbinical Jewish literature

It is the Seventy which gives to Sefer Bereshit its name of Livre of the Genesis
the Seventy translated Elohim by Theos (Θεος, connected with Zeus) and YHWH by Kurios (Κυριος), translated into French by “God” and “Lord. ”
Cette cosmogonic belief was already widespread among Judéens before the time of the drafting of Talmud, as attests it 2 Stiffs 7:28 (“I entreat you, my son, to look at the sky and the ground, and all the things whom they contain, and to understand that God did them anything, as well as the race of the men”)

Flavius Josèphe reports the account of Bereshit in the first three chapters of its judaïques Antiquités . It generally follows traditional rabbinical interpretation, borrowing sometimes from the Seventy, and bringing its personal interpretations sometimes.

Adam means “red ground”; Eve was worked starting from a coast; God makes pass in front of them all the animals in theirs indicating.

Josèphe identifies Pishon (which he interprets like “abundance,” making derive Pishon from פיש, “take great proportions”) in Gange (because he surrounds the country of gold), Phrat (that Josèphe reads Phorat) and Hiddeqel in Euphrate (“dispersion” or “flower”) and with the Tiger (Diglath means fast like arrow), and Gihon in the Nile (Ant.J. 1:3).
the snake acts by desire; although discovering shame, Adam and Eve go well to have tasted with the forbidden fruit, until God calls them ingenuously. Adam is punished mollement to have followed his wife; Eve to have used the arguments of the snake; the snake sees the word withdrawn of its mouth, which becomes poisonous, while God teaches where to strike it
Adam and Eve had Caïn, Abel and of the girls (cf Gen. R., XXII; Yebamot, 62 a). Josèphe interprets in Ant. J. 2:1 Abel like אבל ( Avel “mourning”).

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Philon of Alexandria, De Mundi opificio , 15-25; '' Of the Birth of Abel and the Sacrifices Offered by Him and His/her Brother Caïn ''; '' Of the Posterity of Caïn and Its Exile '';

Bereshit in Talmud and Midrash

Un philosopher called to Rabban Gamliel: your God was a large craftsman, but It had been good materials to assist It: Tohu goes-Bohu, ténèbre, wind and water, and primordiale.
R. Gamliel damages it says to him: How the breath escapes from this man! For each material, there is a reference which it was created. Tohu goes-Bohu: " I make peace and creates the mal" ; the ténèbre: " I work the light and creates the ténèbre" ; water: " Rent it, skies of the skies, and you them eaux" -- and why? -- " Because It ordered and they were créés" ; wind: " Because, Him which forms the mountains and creates the vent" ; the abyss paramount: " When there was no abyss, I was emmenée".
Bereshit (Hebrew: בראשית " With the commencement") - Bara shit (judéo-araméen Babylonian: בראשית " It created six"). Six things preceded creation by the world: the Torah, the Throne of Glory, the Patriarchs, Israel, the Temple, the name of the Mashiah, and the repentance.
“by ten words the world was created. What that has it suddenly learned to us, could not have created it by a word? But is to separate from malicious which loses the world which was created by ten words, and to give good wages to right which realizes the world by ten words. ”
Selon the school of Shammaï, the skies had precedence the ground; according to the school of Hillel, the ground preceded the skies; According to the Wise ones, skies and ground were created together and in simultanéité.
Vient initially the ténèbre, then the lumière^B3,

a discussion was held between the school of Hillel and that of Shammaï in connection with Genèse 1:1, as for the attribution of the primacy to the skies where with the ground. The school of Shammaï was of opinion that the sky had been created before the ground, according to Isaïe 66:1, while the school of Hillel affirmed the precedence of the ground of the skies, employing the image of a king building his palate while starting with bottom, and resting of Genèse 1:2, Genèse 2:4 and Psaumes 102:26. Rabbi Yohanan and Rabbi Tanhouma had deduced from the juxtaposition from Genesis 1:1 and Genèse 2:4 which the skies were created in first, but that the ground was it completed first. Rabbi Shimon bar Yo' haï affirmed for its part that they were created simultaneously, like a pot and its lid, according to Isaïe 48:13. And so certain verses mention the ground before the skies, and that others make the reverse, that makes it possible to learn that both are worth.

“All the seas can be used as Mikvé”

One cannot discharge regulation of the multiplication, before having children. The school of Shammaï says 2 boys, the school of Hillel says a boy and a girl (litt. a male and a female), according to Genesis 5:2. This regulation falls as well on the man as with the woman, because of Genèse 1:28.

“In the criminal cases, one frightened the witnesses in their recalling that contrary to the civil cases, where the defendant had only to refund the damage to be forgiven, the blood of the person carried out, and that of its descendants until the last generation, “would be attached” to the person in charge of its execution, as one finds it in the case of Caïn which had assassinated his/her brother (Genesis 4:10): “the voice of bloods of your brother etc”, the blood and the blood of the descendants. According to other bloods is in the plural because its blood had scattered on the trees and the stones. This is why the man was created single, in order to teach that which destroys a life, it is as if it had destroyed the world, and that which a life, it saves is as if it had saved the world. And also for peace among the creatures, so that one does not say: “my father was taller than the tien”; and ayssi so that the Minim do not say that there are several creators in the skies; and also to proclaim the glory of the blessed Saint is because, whereas the man strikes many parts of his seal and that all are similar, the King of the kings, the Saint, blessed is, affixed on each man the seal of first Adam, and yet, no one is not similar to its next. Thus each one can say: The world was created for me, I must thus be right, right. ”

This generation of the flood was so bad that it is not entitled to the world to come nor to the judgment.

Shimon Ben Zoma (or Rabbi Shimon according to Guemara) deduced according to Genèse 1:5 that the day (of which it is question in Lévitique 22:28) means the day and the night which precedes it.

Of interpretation that Wise the of Deutéronome 15:8 makes (vèha' aveth ta' vithenou dei ma' hsoro asher ye' hsar lo , “you will lend to him with the lack that it will miss it”), where they include/understand him ( lo ) like “a wife,” according to Genèse 2:18 (has' adze lo ezer kenegdo, “I will make him a help against him”), it was deduced:

in connection with people fallen in poverty, that should be endeavoured to give them of all which they could need, even a horse, even a servant, as hastened to do it Hillel, even a liter of meat per day as the inhabitants of Galileo did it.
in connection with the orphans and orphan who would wish to marry, that should be married orphan immediately, whereas it is initially necessary to be ensured to provide for the needs for housing for the orphans before marrying them.

Working out lengthily on principle that one is judged according to the standards that one employs, the Wise ones deduce that the generation of the Flood, who had been arrogant towards God because of his aquiferous richnesses, was judged by water; how Adam had sinned the first (according to a free reading of Genesis 6:5), it died the premier; like snake, it had been known as that he was more crafty one etc (Genesis 3:1), had wanted to kill Adam and to marry Eve, God says to him: “I had said that you would be king of the animals and wild animals, and now that you did not want the things thus, `you are cursed etc (Gen 3: 14). I had said that you would walk right like the man, and now that you did not want the things thus, `you will go on your belly' (idem). I had said that you would eat same food as the man, and now, `you will eat the dust of the ground (id.)' You wanted to kill Adam and marry Eve? `' I will put the enmity (3: 15) .

Following a catch of freedom with the literal direction of the verse of which it is, as notes it Emmanuel Levinas, usual, Talmud deduced from Genesis 3: 19, that sweat is a good sign for the cure of the patients, since “with the sweat of your face, you will eat bread. ”

According to Rabbi Shmouel bar Na' hmani, no creature saw Eden, not even Adam, who was in the garden of Eden, and this one is distinct from Eden, as it is known as in Gen. 2:10

According to Rami bar Abba, the Tigre is Hiddeqel de Genèse 2:14. Its name proviendait of what its water is sharp (hadin) and light (qalin). As for the Euphrate (Phrat), it would draw its name from its water which is increasing (parin)

As repeats it on several occasions the Wise ones, one can study the Act of Creation only with two

Tossefta Haguiga 2 2: 1 Ein Dorshin (one can do it only in one dialog with two), 2: 2 transmission the wise ones (in addition to Eléazar Ben Arakh in front of Rabban Yohanan Ben Zakkaï, Rabbi Yehoshoua in front of Rabban Yohanan Ben Zakkaï, Rabbi Akiva in front of Rabbi Yehoshoua, Hananiah Ben Qinaï in front of Rabbi Akiva) 2: 3 history of By, whose Ben Zoma arises by measuring space between water top and water of bottom (Gen 1: 2) in T. Haguiga 2: 6 2: are 7 cf why the beth closed? (Not to look in top, bellow, ahead, etc)

Tossefta Sota

10: 2. How do we know that when the Juste comes in the world, the good comes in the world and the remuneration withdraws world? De Gen. 5: 29

Berakhot, Talmud of Babylon TB 2a shema of the evening initially (in. 1: 5) TB 26a That which did not recite My' ariv can recite two Prayers with Sha' harit, according to Gen 1: 5, but it is not allowed that which did not recite Min' ha to recite two Prayers with My' ariv, because it is one day different.

TB 61the man was worked with two youds (Gen 2: 7 vayyitzer), i.e. with two inclinations, or a contradictory nature (Rabbi Shimon Ben Pazzi “OY Li miyotzri, OY Li miyitzri”), or according to Rabbi Yirmiya Ben Eleazar, with double face according to the verse PS. 139: 5. One also discusses the part of the body of Adam Eve was created (Gen 2: 22). Rav and Shmouel are in disagreement on tsela, which is a face according to one, a tail according to the other. That which says a tail included/understood PS. 135: 9 according to the teaching of Rabbi Ami: has' hor lèma' adze bereshit vaqedem lepour' anout, because according to a baraïta of Rabbi, as regards size one starts by evoking the most important individual, as regards adversity by the least important (for Noa' H: and if, in the flood, the man is mentioned in first, it is because it was destroyed in first), and the Gen verse. 2: 7 according to the teaching of Rabbi Shimon Ben Pazzi (yotzri/yitzri). In addition, this opinion of a tail is contradictory with Gen. 1: 26, unless to explain it as Rabbi Abbahou, who interprets the first account like a project, the second like a realization, where the woman would have been created later on. Lastly, if the woman were created starting from a tail, why God would have it (Gen. 2: 21) closed again with flesh in the place, unless it is not absolutely necessary to close again the place. As for should the opinion of a face, why God have built the woman if it already had in addition been formed? One can answer that it builds it as a woman, braiding her hair, and working it broad downwards and narrow in order to accommodate the fetus. Besides rabbi Yirmiya Ben Eleazar explains on the end of this verse that God dealt with the preparations of the marriage for Eve before bringing it to Adam.

Talmud of Jerusalem 5b-6b according to Rabbi Youda, the firmament is thick of a distance which a man traverses in 50 years (according to the rabbanim, each firmament makes a distance of 500 years Rabbi Bun explains it while basing himself on verse 1: 6, qu' there is a firmament in the medium), at a rate of 40 millet per day. While being based on one chava (analogical inference) between Isaïe 40 will gzera: 22 and Job 22: 14, one can deduce that the thickness of the firmament is the same one as that the depth of the abyss and the thickness of the ground. The diameter of the tree trunk of life is ten times more important (the goal is to show métaphoriquement that it supports the world, cf Etz Yossef on Bereshit Rabba 15: 6), and all water of creation run out of in lower part of him (according to Psaumes 1: 3, free interpretation). One teaches in a baraïta that the tree of life is 1/60e garden of Eden, and that this one made 1/60e of Eden itself (according to Genèse 2: 10) bus of the remainder of water of a kor, a surface of three kabin (1/60e of a kor) can drink. In connection with the firmament, Rav teaches that the skies were fluid the first day and solidified the second. According to him, that there is a firmament means that it is hardened, that he freezes, that he encrusts himself, that he extends. According to Rabbi Youda Ben Pazzi, which it extends like a clothing (cf Exode 39: 3; to see Bereshit Rabba 4: 2) According to a baraïta in the name of Rabbi Yehoshoua, the thickness of the firmament is of approximately two fingers (cf Bereshit Rabba 4: 5). According to Rabbi Akha, in the name of Rabbi Hanina, it is of less than one finger, cf Job 37: 18. Rabbi Yohanan compares it with a tent which does not subside, and appear as if they had just been tended, and Rabbi Shimon Ben Laquish with metal ustensils which do not rust and appear as if they had just been molten. Such is, according to Rabbi elaborative Azaria on this opinion, the significance of the verse Genèse 2: 1 and the reason for which it makes following the first account of creation: skies and ground remain in the state of perfection which was theirs when God did them. 83a-b the hybrid fire and animals, although they were not created during the six days of creation, came all the same to mind from God during the six days from creation. Rabbi Levi called in the name of Rabbi Bezeira that the light (of the first day) still fills its office 36 hours after creation of Adam (Adam could see thanks to it the horizon from one end to another) and died out only at the evening of the seventh day, i.e. in first Motze Shabbat. Adam feared whereas the snake, whose enmity towards the man had made the subject of the Gen verse. 3:15, does not benefit from the darkness to bite it, but God caused at this time two stones one against the other, and fire emerged from it (cf Psaumes 139: 11). This is why, known as Shmouel, we recite a blessing on fire at the end of Shabbat, because it is the moment of its creation (and this is why one cannot make the blessing on a fire who remained lit during all Shabbat). 84b the mishna 8: 6 known as that one does not recite (at the time of Havdala, ceremony of separation of Shabbat, carried out one hour after the end of this one) of blessing on a candle which one did not draw before from benefit. Rabbi Zeira the son of Rabbi Abbahou explains that this halakha comes from the sequence of Gen. 1: 4 and 1: 5. God saw initially (that the light was good) and separated then (the day of the night). In addition, Rabbi Berakhya reports the interpretation of Rabbi Yohanan and Rabbi Shimon Ben Laqish, according to which separation was final, and consisted of the assignment to each one of his field. Rabbi Yehouda the son of Rabbi Simon (not Shimon) sign that God separated the paramount light from Him. According to Rabbanim, It separated it for the right ones from the future to come. 86b reports the disputations between of Minim and Rabbi Simlaï. Those required how much gods had created the world. He answered them: “to me, you put this question? See the first man (Adam Harishon) as he is known as (Deut. 4: 32, ki sheal-Na leyamim rishonim etc), because he is not written Barou but Bara. But (, they said to him,) he is written (Gen. 1: 1) Bereshit will bara Elohim. He says to them: is he written barou? It is not written that will bara. Rabbi Simlaï said some is the place (the verse) chosen by the heretics the support of their dires, the answer their arguments is at side. They returned and asked him: that it of (Gen is. 1: 25 do the man Make betzalmenou kidmoutenou)? He answered them: he is not written And Elohim created the man with their images, but (Gen 1: 26). His disciples said these to him, you pushed back them with a reed, but us, whom do you answer us? He says to them: formerly, Adam was created starting from dust (Gen. 2: 7), and Eve starting from Adam. Since Adam, betzalmenou kidmoutenou, it is impossible, it is impossible with the man (ishm) to procreate without the woman, it is impossible with the woman without the man, it is impossible to both without Shekhina. 90a verse 1: 14 are quoted in support of two rules of Rav and Shmouel, according to which it is necessary to say at the time of Moussaf de Rosh Hodesh vèhassiènou (as at the time of any festival) and the season (meqadesh Israel vèhazmanim).

Yeroushalmi Pea 8a sign that four faults involve the punishment in this world, while the principal remuneration is in the world to come. It is of the idolatry, the prohibited relations, the murder and the scandalmongering. From where it learned is? Owing to the fact that, the verses describing the faults of the avoda will zara (Ex 32: 31 gdola), of the guiloï arayot (Gen. 39: 9 hagdola) of the murder (Gen verse. 4: 13 gadol) and of the lashon will hara (Psalms 12: 4 gdolot) speak about it like great faults.

Taanit TB 9b Baraïta brings back a discussion between Rabbi Eliezer and Rabbi Yehoshoua, as for knowing from where the world is watered. According to Rabbi Eliezer, water of the ocean under the terms of Gen. 2:6, according to Rabbi Yehoshoua of higher water according to Deut. 11:11, and he explains the Gen verse. 2:6 by saying that the clouds rise ground while inflating gradually like in addition to water of the skies (according to Job 26:37), and of Job 5:9 - 10, he deduces that one day of rain is as large as the day when were created skies and ground (by interpolation with Job 5:9 “beyond comprehension” with Isaïe 40:28, “Its wisdom is beyond comprehension; ” it is with wisdom that God created the world) TB 10a According to a baraïta, that the Wise ones allot to the two Wise ones, higher water (Gen 1:6 - 7) is suspended by the word of God. According to Rabbi Yehoshoua Ben Levi, the whole world waters water remainders of the garden of Eden (cf Yer Berakhot 5b-6b). TB 22b According to Rabbi Yosse, a private individual should not be mortified by a fast. Rav Yehouda called in the name of Rav that Rav Yosse deduces it from its interpretation of Genesis 2:7: the nefesh that I gave you, keeps it in life. TB 26a Mishna already quoted (to indicate ad hoc correspondence) TB 27b explains the relation between the ma' amadot and the reading of Ma' Bereshit adze: Rabbi Yaaqov bar A' ha said in the name of Rav ESA which if the offerings of the ma' amadot did not exist, skies and ground would not remain, as it is known as (Gen 15:8): And known as: Monseigneur God, by what will I know that I will inherit it? The rabbis insert between this verse and the following this exchange:

" Master of the Universe, if Israel had suddenly sinned in front of you, would you do with them what You did with the generation of the Flood and the generation of Dispersion? "

" Non" , God

Abraham answered tells Him " then; Master of the Universe, `lets know to me with what I will inherit that. ' " ()

God answered: " Take to Me a three year old heifer of age and a three year old goat of âge." ()

Abraham continued then: " Master of the Universe! That is worth only as long as the Temple of Jerusalem exists, but when the Temple is not any more, that will arrive to them? "

God answered: " I already for a long time provided for them in the Torah the order with the sacrifices, and each time they read it, I will count it as if they had offered them in front of Me, and I will grant forgiveness for all to them their iniquités."

Meguila TB 9a evokes some modifications made to the biblical text during the translation of the Bible in Greek by the Seventy. Among those, “Bereshit will bara Elohim” (At the beginning created God) which became “Elohim will bara bereshit” (God created at the beginning), in order to prevent that Egyptian king Talmaï does not come from there to think that an entity of the name of Bereshit had created Elohim. TB 10b Rabbi Levi, or according to other Rabbi Yonathan, brings back a received tradition of the Hommes of the Large Parliament that Vayehi always indicates a pain (rear tza' --perhaps there exists a better translation…): thus in Gen. 6:1 “ Vayehi that the man multiplied on the ground and that girls were born to him” Gen advertisement. 6:5 (“and God saw that the evil of the man had filled up the ground”) TB 20b De Gen. 1:5, Rava deduces that the day starts with the morning (sha' har -- surely better translation) because it interprets “Vayiqra Elohim laor yom” as “Lèmeïr ouba qerao yom” (as soon as it starts to be cleared up, It calls it day) TB 22a Rava quotes starting from a baraïta taught in connection with Taanit 26a (i.e. of Mishna above mentioned) that when a parasha contains a number of verses not being multiple of 3 (it is obligatory that each person called to read the Torah reads 3 verses), according to Rav, the reader will repeat a verse previously read, while according to Shmouel, the verse is cut into two. TB 25a TB 28a

Ruth Rabba

prolog 7: the Wise ones observe that the word Vayehi (present at the beginning of Ruth ) always introduced misfortunes, a discussion begins in connection with the refrain " Vayehi Erev Vayehi Boqer ". R. Samuel B. Rahmani explains why " for all that was created during the six days, one still needs an effort to benefit from it: the lupins must be softened and the corn must be moulu"
1:4: " A famine occurred in the pays" , the Wise ones enumerate ten famines, of which first at the time of Adam (Ge. 3,17: cursed is the ground because of you) and Lamech (Ge 5,29: ground which the Lord cursed).
2.3 a digression brings closer 1 Chronicles 4,23 brings closer " They was the potters ( Yotsrim ) and the inhabitants of the plantations and the parcs" of Ge. 2,7 and 8: The Eternal God trained ( Vayitser ) the man of dust of the ground and (...) a garden in the Eden
5.2 Comment of Ruth planted 2,10 " It fell on its face and prosterna to ground, and says to him: " Pourquoi" did I find thanks to your eyes, that you me remarks, me foreign? " This teaches us that Ruth knew by prophecy that Boaz knows it like a man " connaît" a woman. Allusion to Ge 4. 1 " Adam knew Eve, his femme" ? (Did Pun know MDWŒ, Madoua , Pourquoi? , near to YDŒ, " to know (a woman) ")
8.1 Comment of the genealogy of David who closes the book of Ruth (4. 18-22) " " Here the posterity of Pérets. Pérets generated Hetsron and Ishaï generated David." R. Houna quotes Genèse 4. 25: " (Eve) gave birth to a son, and called it name of Seth, because, she, God say gave me " another descendance" , i.e. a posterity which comes from another place, which refers to the messie"

Esther Rabba

Prolog 10 " (R. Bérékhia) " Which acted and achieved? That which as of the Beginning… " (Isaïe 41,4) As of the beginning of the world, the Saint, blessed it is, fixed at each one the batch which was intended to him. It named Adam chief ( Roch ) of all the creatures; Caïn first among the criminals; Abel, the first of all the victims; Noah, first of those which were saved catastrophes (...)
Prolog 11 Discussion identical to that of Prolog 7 of Ruth Rabba, on Creation in six days, in the name of R. Samuel B. Nahman
3.9 : Comment of Esther 1,9: " The Vashsti queen, on her side… " R. Houna " said; The moment came for Vashti to die. Compare with Ge 3,6: " She took of her fruit… "
7.11: Comment of Esther 3,7: " One drew For, i.e. the sorts" Haman started by throwing the fates for each day of the week. Each day is rejected, in the name of the Creation made in this day, until Shabbat of the Seventh day (Ge 2,2), " sign with perpétuité" (Exodus 31,17). Finally the fates do not indicate any day, but pointNos ma^tres in Babylonia taught: ent the month of Adar and the sign of Poisson.
9.2: In connection with the bracket prepared for Mardochée: Our Masters in Babylonia said: where of Haman in the Torah is question? answer: in Genesis 3,11: Hamin ha-Ets … of the tree? -->

Talmud of Babylon: Shabbat 88a, 89a, 95a, 109a, 111a, 118b, 119b; Erouvin 18a– B, 27b, 100b; Pessa' him 2a, 54a, 72b, 88a, 118a; Yoma 20b, 23a, 44b, 52b, 67b, 75a; Soukka 11b, 49a, 52b; Beitzah 36b; Rosh Hashanah 11a, 24b, 31a; Moëd Katan 7b, 8b, 16a, 17a, 18b, 23a, 24b; 'Haguiga 2b, 11b– 12b, 13b, 15a; Yevamot 61a– 63a, 65b, 121a; Ketoubot 5a, 8a, 10b, 61a, 67b; Nedarim 39b, 41a; Sota 9b, 12a, 14a; Guittin 43b, 60a; Kiddoushin 6a, 13b, 30b, 35a, 61b; Kamma 55a dribbled; Dribbled Metzia 18a, 85b; Batra 16a&ndash dribbled; B, 74b, 84a, 113a, 121a; Sanhédrin 29a, 37a– B, 38b– 39a, 46b, 56a– B, 58a, 59b, 67b, 70b, 91b, 99a, 101b, 107b– 108b, 110a, 113b; Makkot 23a; Shevouot 47b; Avodah Zarah 3a, 5a, 11b, 29a, 43b; Zevakhim 116a; Mena' hot 29b; Houlin 26b, 27b, 60a– B, 71a, 83a; Bekhorot 8a, 47a, 55a– B; Tamid 32a; Nidda 22b, 25a, 30b, 45b.
Bereshit Rabba 1:1 – 29: 5; 30:7 – 8; 31:1; 32:7; 33:3; 34:9, 13; 38:4, 9; 42:3; 44:17; 49:2; 50:7; 51:2; 53:8; 54:1; 61:4; 64:2; 65:13; 73:3; 80:5 – 6; 82:14; 85:2; 89:2; 92:6, 8; 97; 100:7.
Shemot Rabba 1:2, 14,20,32; 2:4; 3:13; 5:1; 9:11; 10:1 – 2; 12:3; 14:2; 15:7, 22,30; 21:6, 8; 23:4; 25:6; 29:6 – 8; 30:3, 13; 31:17; 32:1 – 2; 33:4; 34:2; 35:1; 41:2; 48:2; 50:1; 52:5.
Vayikra Rabba 1:9; 6:6; 9:3, 6,9; 10:5, 9; 11:1, 2,7; 13:5; 14:1; 15:1, 9; 18:2; 19:6; 20:2; 22:2; 23:3, 9; 25:3; 27:1, 5; 29:11; 30:4; 31:1, 8; 33:6; 35:6, 8; 36:1, 4.
Bemidbar Rabba 1:1; 2:21; 3:8; 4:8; 5:3 – 4; 7:5, 7; 8:4; 9:7, 18,24; 10:1 – 2, 4– 5, 8; 11:2 – 3; 12:4, 6,13; 13:2 – 3, 5– 6, 12,14; 14:6, 9,12; 15:7, 9; 16:24; 17:1; 18:7, 22; 19:2 – 3, 11,23; 20:2, 6; 21:18; 23:13.
Devarim Rabba 2:13, 25; 4:5; 6:11; 8:1; 9:8; 10:2.
Canticle of the Canticles Rabba 1:6, 16,17,25,47; 2:41, 47; 3:18, 22; 4:32; 5:1, 13; 6:25; 7:17; 8:1.
Lamentations Rabba: prolog 4,24,26; 1:1, 37,43,52; 2:10; 3:13; 5:22.
Ecclésiaste Rabba 1:3, 12– 14, 35– 37; 2:15, 23,26– 27; 3:1, 13– 15, 17– 18, 22; 5:7, 11; 6:9; 7:6 – 7, 20,33,35,39,42; 8:2; 9:8; 10:12.

Bereshit in the later rabbinical literature

Au beginning of time, before time existe.
L' exclusive use of the term Elohim in the first account of creation, whereas it seems YHWH Elohim starting from Genèse 2:4, is explained, according to Rachi, by the fact why Elohim is the Name of God exerting justice. Moreover, Tétragramme appears in filigree in the last verses of the first account (Ber 1:30 - 2: 1): Y om H ashishi, V ayekhoulou H ashamaïm (“Sixth day; The skies were completed”), because “God signed the creation of His Name. ”
Bara is a term indicating creation ex nihilo (ibn Ezra, Nahmanide on Gen. 1:1), or at least appearance of an innovation, a new authority (Abravanel on Gen. 1:1 - 5)
“Rabbi Berakhya said: what means the verse “and the ground was hurly-burly”? Which is the direction of “was”? wants to say that it was already as long as tohu. And why bohu? Only the tohu was. And what is the tohu? A thing which astonishes the man, and which is turned over to the bohu. And what is the bohu? A thing containing in oneself substance as it is written bo hou. ”
Rachi reads the first two verses of Genesis in the following way: “When God started with to create, the ground was formless and empty, the ténèbre was with the face of the abyss, and the breath of God planed with the face of water; Gersonide reads in the same way the first 3 verses of Genesis like only one phrase.

Commands

The Torah comprises, according to the rabbinical tradition, 613 regulations. Different wise tried to establish a statement in the biblical text of it.

According to one of these computs most famous, the Sefer HaHinoukh, the parashat Bereshit comprises a positive regulation:

It is obligatory to bear fruit and multiply

Sefer HaHinnuch: The Book off Education . Translated by Charles Wengrov, 1:82 - 85. Jerusalem: Feldheim Pub., 1991. ISBN 0-87306-515-8.) -->

However, Moïse Maïmonide attaches this regulation to Mishneh Torah , Positive Commandment 212. Cairo, Egypt, 1170-1180. Reprinted in Maimonides. The Commandments: Sefer ha-Mitzvoth off Maimonides . Translated by Charles B. Chavel, 1:228. London: Soncino Near, 1967. ISBN 0-900689-71-4.)-->

Jewish thought

Il acts of the first of the 13 articlees of faith of Moïse Maïmonide (according to the version Ani Maamin): “I believe of a perfect faith that the Creator, blessed either His Name, Is the Creator and the Master of all things. He only made, made and will make any things. ”
Cependant, and although it not denying, Juda Halevi makes say to its Rabbin in the Kuzari , that it is preferable to introduce God as That Which made irruption in the history in making leave the children Israel of Egypt, because this event was concretely attested by 600.000 personnes.

Bereshit also was in the center of works of modern Jewish thought:

Martin Buber. On the Bible: Eighteen studies , 14-21. New York: Schocken Books, 1968.
Elie Wiesel. “Adam, or the Mystery To be it” and “Caïn and Abel: the First Genocide.” in biblical Celebration , 3-68.
Jon D. Levenson. Creation and the Persistence off Evil: The Jewish Drama off Divine Omnipotence . San Francisco: To grip & Row, 1988. ISBN 0-06-254845-X.

Liturgical use

Mishna reports that at times of the Temple, it had been founded by the first prophets 24 “guards (ma' madot)” which, when the rain did not fall, acted as alternation. Those were made up of cohanim , leviim and Israel .
Lorsque the turn arrived for the cohanim and leviim to go to the Temple, the Israel went in their cities, and read the first account of creation, at a rate of the account of two parashiyot each day.
La Guemara explains the relation between the ma' amadot and the reading of Ma' Bereshit adze: if the offerings of the ma' amadot did not exist, skies and ground could not remain, as the Wise ones deduce it from the implicit aspects of the dialog held between Abraham and God (Gen 15:8 - 9). In addition, Rabbi Yehoshoua teaches, on the basis of inference by analogy between Job 5:9 - 10 and Isaïe 40: 28, qu ' one day of rain is as large as the day when skies were created and ground
Mishna teaches that “That which sees sparks, earthquakes, the thunder of the winds or flashes, said blessed That whose force and power fill up the world. That which sees mountains, hills, seas, rivers, or deserts known as blessed That which makes the act of Creation ( Baroukh OSI my' adze bereshit ). ” According to the doctors of Talmud, one also says it by seeing the sun in his cycle, the moon in his power, the stars in the conformation according to which they were created (i.e., according to Abaye, when the equinox of Nissan falls at midnight from the Tuesday to Wednesday, which occurs once every 28 years). One said it for the Euphrate when it crossed Babylon, before Persians do not divert it, and, according to Rami bar Abba, for the Tigre.
the parashat vayekhoulou hashamaïm (Gen. 2:1 - 3) is recited in first part of the Kiddouch of Shabbat Friday evening according to a teaching of Rava, or according to other Rabbi Yehoshoua Ben Levi: those prescribe it even for an individual isolated (in absence from a minyan), because Rav Hamnouna said “lily not vayekhoulou (“and ground were completed”) but vayekhalou (“they completed”),” what means that which recites these verses is treated as if he had become a partner of God in the act of Creation.

Bereshit in the Christian tradition

According to division in chapters carried out with by Etienne Langton and Hugo de Sancto Caro, the section corresponding to Bereshit is cut out as follows:

Chapter 1: the first six days of Creation
Chapter 2: the sabbath and the paradise
Chapter 3: the fall
Chapter 4: Caïn and Abel. Seth and its descendants
Chapter 5: descent of Adam
Chapter 6: the corruption of humanity (Bereshit stops with 6:8)

1:1 - 5, belonging to the Prolog of the Gospel according to Jean, opens with the same words which translate the " Bereshit" ( At the Beginning ) in the Greek translation of Genesis ( In arkhei ). Jean made there of the Word of God (the Logos or Verb ) the source of Creation and draft of the topic of the Light of the First day of creation. The Christian tradition makes an equation between the Logos and God Fils.
translates here the “ spirit of God; ” the Christians do this one the third hypostasis of the Trinity, the Holy Spirit.
According to the Epistle in Colossiens 1:15 - 17, Jesus is theborn one of all creation, “because in him were created all the things which are in the skies and on the ground, the visible ones and the invisible ones, thrones, dignities, dominations, authorities. All was created by him and for him. It is before all things, and all things remain in him. ”
According to Jean 8:44, Adam was the image of God but while rebelling against the authority of God it became with the image of the devil. Jesus is second Adam (1Co.15: 45), with the image of the man before the fall (Ro.8: 3) in order to express in a bright way what the man has to become (2Co.3: 17-18)
12:1 - 17 tells the final combat against the “Serpent,” associating it moreover with the indicter, i.e. the Satan, role which it does not hold in the tradition juive.
the genealogies of Jesus (1:1 - 17, and 3:23 - 38) answer that of Adam (Genesis 5).
the metaphor of the Potter, arrival of Genesis 2,7, used by Isaïe and Jérémie, is found in Matthieu 27,10 with the purchase of the " Field of Potier" like burial for Judas.

Bereshit in the Moslem tradition

accounts of the paradise and the fall (Bereshit 2:4 - 4: 1) has parallels in the Sourate S Al-Baqara 2.30-39, Al-A' raf 19-27, and Your-ha 115-123
Although having each one their own development, the account of Bereshit 4:1 - 16 are reflected in the sourate Al-Ma' Ida.

Bereshit in the academic studies

L' exclusive use of the term Elohim in the first account of creation, whereas it seems YHWH Elohim starting from Genèse 2:4, involved Julius Wellhausen to formulate the assumption that the first chapters of the Genesis result from the juxtaposition of originally distinct and independent documents, amalgamated later on in order to link the populations which had written them. Thus Genesis 1:1 - 2: 3 would be the version of the Israélites of North, the Document elohist, because they called the divinity Elohim , while Genèse 2:4 and following would be that of the Judéens, the Document jahvist, because they indicated it by the Tétragramme.
L' documentary Hypothèse current allots the rishon to the source P ( Priest ), sacerdotal, being defended to use Tétragramme, while the sheni would come from a source non-P

Parallels with not-biblical Semitic texts

Enûma Elish .
Atrahasis .

Epopee of Gilgamesh 11:258 – 307-->

Rabbinical medieval

Zohar 1:1 has, 3b, 11b, 15a– 59a, 59b, 60b, 70b– 71a, 73a– B, 76a, 79b– 80a, 82b, 85a, 95b, 97a– B, 102b, 103b, 105b, 115a, 124a, 128b, 130b– 131a, 138a– B, 141b, 143a– B, 144b, 148b, 154b– 155a, 158a, 162b– 163a, 165a– B, 166b, 171a, 177a, 179a– B, 184a, 194a, 199b, 208a, 216a, 224a, 227b, 232a, 240a; 2:10 a– B, 11b– 12a, 15b, 23a, 24b, 27a– B, 28b, 34a, 37a– B, 39a, 51a, 54b– 55a, 63b, 68b, 70a, 75a, 79a, 85b, 88a, 90a, 94b, 99b, 103a, 113b, 127b, 147b, 149b, 167a– 168a, 171a, 172a, 174b– 175a, 184a, 192b, 201a, 207b, 210b– 211b, 219b, 220b, 222b, 224b, 226a, 229b– 230a, 231a– B, 234b– 235a; 3:7 has, 9b, 19a– B, 24b, 35b, 39b– 40a, 44b, 46b, 48a– B, 58a, 61b, 83b, 93a, 107a, 117a, 148a, 189a, 261b, 298a. Spain, end of.

Bereshit in the medieval and modern literature

Topics of Bereshit, as some of its verses inspired several works, among which:

Beowulf, lines 99-114, 1255-68. England, 8th-11th century
Thomas Hobbes. Leviathan , 2:20; 3:34, 36, 38; 4:44. England, 1651.
John Milton. the Paradise lost . 1667.
Mark Twain. The Diaries off Adam and Eve (the Newspaper of Adam and Eve). Amherst, N.Y.: Prometheus Books, 2000. ISBN 1-57392-827-5
Thomas Mann. Joseph und the Seine Brüder . Stockholm: Bermann-Fischer Verlag, 1943.
John Steinbeck. In the east of Eden . Adult Viking, 1952. ISBN 0-670-28738-5
David Maine. Fallen . St Martin' S Near, 2005. ISBN 0-312-32849-4.

References

See too

Genesis 1:1
Creation according to the Genesis
Adam and Eve
Garden of Eden
Na' hash
Caïn and Abel

External bonds and documents

Hebrew Text and French + comments on ''' Sefarim '''
To listen to the parasha read according to the traditional Cantillation S (RealPlayer requires)
Commentaire of Rachi on Genèse 1:1 - 6: 8
Divrei Torah (comments) in French on:

the site of the Great Rabbinate of Quebec
the site modia.org
the chiourim.com site (see also the site techouvot there associated)
the site cheela.org
video Comment on Akadem

Random links: