BHS+Bereishit

1. Students will be able to translate the verses independently. 2. Students will be able to analyze a section of verses, and produce a set of questions that are broken into three categories. A. Fundamental questions which must be answered for the text to make sense, such as (if there was no sun, how could there be a day, does not the statement "let us make man' imply that there is more than one G-d?) B. Problems in the verses that merit attention, but are seemingly not absolute must issues. (why does Moshe change name of Hoshea?) C. Questions on the nuance of the text, such as extra phrases or words, use of singular verbs rather than the plural form, etc.. 3. Students will be able to write complete and clear answers to questions on exams. They will know what information and ideas are necessary to convey to fully explain an issue. 4. Students will be able to study selected Mefarshim in Hebrew and understand what is being said. || Workbook on the first 3 chapters of Bereishit compiled by Rabbi Gersten consisting of the verses and Mefarshim such as Rashi, the Ramban, Ibn Ezra, and selections from the Guide for the Perplexed || MP3 Audio Review of all material covered in class Teacher worksheets will include the commentary, often in phrase by phrase form with room to write translation. ||  || 2. learning Written Torah without Oral Torah leads to heretical positions - example G-d is physical ||   ||   ||   ||   || A ||  ||   || 1. First day of creation 2. questions on day 1 || 1. work collaboratively to ask questions on verses of first day 2. categorize questions into 1, 2, and 3 3, learn translation of verses || ספר בראשית פרק א )א( בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ: )ב( וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם: )ג( וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר: )ד( וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ: )ה( וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחשֶׁךְ קָרָא לָיְלָה וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד: ||  || 1. submitted questions from each group 2. questions reviewed in class ||  ||   ||   || B the subject matter of the Sefer Torah ||  || What information belongs in the Torah Is the Jews claim to Israel just? || The definition of Torah according to Rashi is ספר המצות. The other parts of the Torah, the ספר השגחה is woven in to justify conquering Israe 2. Jews conquest of Israel must be just. System of justice cant be founded on injustice 3. G-d conducts world in manner that appeals to sense of fairness and justice 4. Important for jew to recognize justice of claim to israel || 1. reading and translating Rashi 2. understanding plain meaning of Rashi 3. analyzing Rashi 4. How to approach a problem 5. what comprises a full answer 6. Keeping track in the mind of what is a product of analysis and what is factually being said 7. Keeping track of what is our question and answer and what is Rashis || Rashi Verse 1 אמר רבי יצחק לא היה צריך להתחיל את התורה אלא מהחודש הזה לכם שהיא מצוה ראשונה שנצטוו בה ישראל ומה טעם פתח בבראשית משום )תהלים קי"א( כח מעשיו הגיד לעמו לתת להם נחלת גוים שאם יאמרו אומות העולם לישראל ליסטים אתם שכבשתם ארצות שבעה גוים הם אומרים להם כל הארץ של הקב"ה היא הוא בראה ונתנה לאשר ישר בעיניו ברצונו נתנה להם וברצונו נטלה מהם ונתנה לנו: (1) ספר דברים פרק ט )ד( אַל תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהֹוָה אֱלֹהֶיךָ אֹתָם מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהֹוָה לָרֶשֶׁת אֶת הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהֹוָה מוֹרִישָׁם מִפָּנֶיךָ: )ה( לֹא בְצִדְקָתְךָ וּבְישֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת אַרְצָם כִּי בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהֹוָה אֱלֹהֶיךָ מוֹרִישָׁם מִפָּנֶיךָ וּלְמַעַן הָקִים אֶת הַדָּבָר אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב: )ו( וְיָדַעְתָּ כִּי לֹא בְצִדְקָתְךָ יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת הָאָרֶץ הַטּוֹבָה הַזֹּאת לְרִשְׁתָּהּ כִּי עַם קְשֵׁה עֹרֶף אָתָּה: || Guided Question worksheet What position did Rashi take? That the Torah should have... 1B What is the primary question we raised on Rashi? 1C What solution can be given? Why is this the 1st comment Rashi made in the Torah? 2. What is the solution that Rashi gives to his question. That the reason the Torah did not.. How is the answer of Rashi contained in the quote from תהלים? 2B List 3 questions on this answer. 4. Restate Rashi's question in view of the above definition. . 5. Explain Rashi's answer in a manner that resolves all the problems raised in #2. || Written exam || c The meaning of the term בראשית according to Rashi. and the Ramban ||  || How are medrashim coded in the Torah, why are they valid and not far fetched imagination. why torah is written in such a choppy fashion in which there are missing owrds and no smooth plain pshat || 1. Word bereishis means beginning of 2. plain pshat of rashi - first three verses one long statement In the beginning of creation, and these were the conditions, g-d said let there be light 3. midrashic explanation - world created for a people who live by true ideas midrsash - first verse independent sentence 4. torah often leaves out words that must be inserted for plain meaning 5. Rashi will write midrash first when no smooth plain pshat 6. The style of the Torah is to write the pshat in a manner that hints that there is a hidden layer of meaning for which the verse is perfectly written. 7. Ramban - plain meaning of Bereishit is just - in the beginning || adding a ת at en of word makes it conjunctive 1. reading and translating Rashi 2. understanding plain meaning of Rashi 3. analyzing Rashi 4. understanding the objectives of each section of the Rashi || Rashi verse 1בראשית ברא, אין המקרא הזה אומר אלא דרשוני כמ"ש רז"ל )ב"ר( בשביל התורה שנקראת )משלי ח( ראשית דרכו ובשביל ישראל שנקראו )ירמי' ב( ראשית תבואתו ואם באת לפרשו כפשוטו כך פרשהו בראשית בריאת שמים וארץ והארץ היתה תוהו ובהו וחושך )וגו'( ויאמר אלהים יהי אור, ולא בא המקרא להורות סדר הבריאה לומר שאלו קדמו שאם בא להורות כך היה לו לכתוב בראשונה ברא את השמים וגו' שאין לך ראשית במקרא שאינו דבוק לתיבה שלאחריו כמו )שם כו( בראשית ממלכת יהויקים, )בראשית י( ראשית ממלכתו, )דברים יח( ראשית דגנך אף כאן אתה אומר בראשית ברא אלהים את השמים וגו' כמו בראשית ברוא ודומה לו )הושע א( תחלת דבר ה' בהושע כלומר תחלת דבורו של הקב"ה בהושע ויאמר ה' אל הושע וגו', next section only content understanding required וא"ת להורות בא שאלו תחלה נבראו ופירושו בראשית הכל ברא אלו ויש לך מקראות שמקצרים לשונם וממעטים תיבה אחת כמו )איוב ג( כי לא סגר דלתי בטני ולא פירש מי הסוגר וכמו )ישעיה ח( ישא את חיל דמשק ולא פירש מי ישאנו וכמו )עמוס ו( אם יחרוש בבקרים ולא פירש אם יחרוש אדם בבקרים וכמו )ישעי' מו( מגיד מראשית אחרית ולא פירש מגיד מראשית דבר אחרית דבר, אם כן תמה על עצמך שהרי המים קדמו שהרי כתיב ורוח אלהים מרחפת על פני המים ועדיין לא גילה המקרא בסידור הקודמים והמאוחרים כלום בריית המים מתי היתה הא למדת שקדמו המים לארץ, ועוד שהשמים מאש ומים נבראו על כרחך לא לימד המקרא בסדר המוקדמים והמאוחרים כלום: || Audio review Guided Question .. 1. What is the basic problem that Rashi is dealing with? Explain exactly what the problem is in the פסוק. 2. What is the Medrashic solution? What is the meaning of the פסוק? Be sure to completely and carefully explain the word in question. 3. What is the purpose of the quotes from משלי וירמיהו? 4. How does Rashi explain the plain pshat of the pasuk? What word is Rashi redefining and how? 5. What is the purpose of Rashi in bringing down the verse )הושע א( תחלת דבר ה' בהושע? 6. Rashi is suggesting an alternative explanation that he is going to reject. What is the problem that this explanation will solve? B. What is the explanation that he suggests? C. What is the purpose of all the quotes that Rashi brings? 7. What are the 2 proofs of Rashi against the Pshat he just suggested 8. Why is this verse a case that Rashi says אין המקרא הזה אומר אלא דרשוני and first gives the medrashic explanation before the plain meaning 9. Why would the Torah write a plain Peshat in such a forced and difficult manner. Why not just use the word בריאת or בְרֹא instead of בָּרָא? 10. What does The Ramban find unsettling about Rashi's plain pshat? || 1. exam 2. class responses || Rashi on G-d saw light was good ||  || How are medrashim coded in the Torah, why are they valid and not far fetched imagination || 1. Rashi maintains major problem in verse but does not say what it is. 2. midrash - verse is referring to special light,not to todays light 3. Time divided into blocks of light and dark 4. Sifsei Chachamim say issue is how could dark and light ever have been mingled if darkness is absence of light 5. Gur Aryeh Issue is why change things if the light is good, or if he had to change it, then it could not have been good till now. 6. Rashi will write midrash first when no smooth plain pshat so advantage of midrash over pshat must be found which is substantial 7. who are the sifsei chachamim and gur aryeh and what i the Mizrachi commentary on Rashi ||. Keeping track in the mind of what is a product of analysis and what is factually being said 2. Reading and understanding text of Rashi 3. Comparing approaches to understanding what the issue in Rashi is and how what he says addresses the issues. 4. using sifsei chachamim to understand rashi || רש"י על בראשית פרק א פסוק ד (ד) וירא אלהים את האור כי טוב ויבדל - אף בזה אנו צריכין לדברי אגדה (חגיגה יב) ראהו שאינו כדאי להשתמש בו רשעים והבדילו לצדיקים לעתיד לבא. ולפי פשוטו כך פרשהו ראהו כי טוב ואין נאה לו ולחשך שיהיו משתמשין בערבוביא וקבע לזה תחומו ביום ולזה תחומו בלילה: שפתי חכמים אות ר דלפי פשוטו של מקרא משמע דבתחילה היו מעורבין יחד, דלשון הבדלה שייך בדבר המעורב יחד, וזה אי אפשר כיון שיש אור אין חושך, דאור וחושך אינם אלא קנין והעדר, ואי אפשר חיבורם יחד בעת מן העתים אות ת רצונו לומר במדינה זו יש אור, ובמדינה זו יש חשך, או רצונו לומר לפי שעות כגון שעה אחת יום, וב' שעות לילה, ואחר כך להיפך היינו ערבוביא, אבל אין לפרש בפעם אחת ממש, זה אי אפשר כדפרישית לעיל, וא"כ יהיה פירושו ויבדל הבדיל זמנם לזה תחומו ביום ולזה תחומו בלילה || worksheet questions 1. Why? What explanation does שפתי חכמים give? 2.What did Rashi say? 3. How does this solve the problem? 4. What did Rashi say is the plain pshat?, 5. What problem is there with the explanation of the שפתי חכמים. in light of the 2nd part of Rashi? 6. How does the שפתי חכמים solve it? 7. What seems to be lacking in this explanation? 8. What other way is there to explain the issue in Rashi? B. What is his medrashic/1st solution? C. What is the 2nd solution? D. What is the advantage of the Medrashic solution over the plain pshat? || exam || of creation || 1. how can there be a day 1 if sun not present till day 4 and definition of day is sun revolution around earth (from our perspective -) 24 hours not definition of day rather it is the duration of a day. 2. Midrash - everything created on day 1 and unfolded over 6 days 3. Rambam uses Midrash that potential of everything create on day 1 and unfolded over 7 days to answer the above question. 4, Rabbi Chait - explanation of Rambam - day is unfolding of seed of creation 5. R Gersten explanation of Rambam, sun already made day 1 and can determine day 6. rashi - days of creation determined by cycling of light from source other than the sun 7. Analyzing how long day is acc. to 3 views Chait - any amount Gersten first 4 any amount, 5and 6 24 hours Rashi - anything but 24 hours || 1, analyzing a text 2. keeping track of what the issue of the midrash is, the Rambam's issue, and what is product of class analysis. 3. Comparing advantages and difficulties of various approaches. 4. reading and translating rashi || Meaning of Day - Rambam – Guide for the Perplexed Chapter 30 Those who have made this assertion have been led to it by a saying of one of our Sages in reference to the terms" one day .. .. a second day." Taking these terms literally, the author of that saying asked, What determined" the first day," since there was no rotating sphere, and no sun ? and continues as follows : Scripture uses the term" one day" : R. Jehudah, son of R. Simon, said:" Hence we learn that the divisions of time have existed previously." R. Abahu said," Hence we learn that God built worlds and again destroyed them." This latter exposition is still worse than the former. Consider the difficulty which these two Rabbis found in the statement that time existed before the creation of the sun. We shall undoubtedly soon remove this difficulty, unless these two Rabbis intended to infer from the Scriptural text that the divisions of time must have existed before the Creation, and thus adopted the theory of the Eternity of the Universe. But every religious man rejects this. The above saying is, in my opinion, certainly of the same character as that of R. Eliezer," Whence were the heavens created," etc., (chap. xxvi.). In short, in these questions, do not take notice of the utterances of any person. I told you that the foundation of our faith is the belief that God created the Universe from nothing; that time did not exist previously, but was created: for it depends on the motion of the sphere, and the sphere has been created. You must know that the particle את in the phrase אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ (" the heavens and the earth" ) signifies" together with" : our Sages have explained the word in the same sense in many instances. Accordingly they assume that God created with the heavens everything that the heavens contain, and with the earth everything the earth includes. They further say that the simultaneous Creation of the heavens and the earth is implied in the words," I call unto them, they stand up together" (Ps. xlviii.). Consequently, all things were created together, but were separated from each other successively. Our Sages illustrated this by the following simile : We sow various seeds at the same time; some spring forth after one day, some after two, and some after three days, although all have been sown at the same time. According to this =jehudah, son of R. Simon, to utter the above saying, and consisted in the doubt as to the thing by which the first day, the second, and the third were determined. In Bereshit Rabba, our Sages, speaking of the light created on the first day according to the Scriptural account, say as follows: these lights [of the luminaries mentioned in the Creation of the fourth day] are the same that were created on the first day, but were only fixed in their places on the fourth day. The meaning [of the first verse] has thus been clearly stated. )יד( וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים: רש"י על בראשית פרק א פסוק יד להבדיל בין היום ובין הלילה - משנגנז האור הראשון אבל בששת ימי בראשית שמשו האור והחשך הראשונים אחד ביום ואחד בלילה: || worksheets 1. What is the problem with the meaning of the term יום? 2. What astounding medrash about the meaning of בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ was brought down by the Rambam? Explain the basis of this Medrash from the text. 3. The obvious question on the Medrash is - how can the Medrash say that everything was ... when the verses make clear it was done over 3B. What solution does the Medrash give? Explain the concept and then use the example about the farmer to elucidate the concept.. 4. What other support from the verses did we provide for the position of the medrash. 5. The Rambam uses this medrash to explain the meaning of day. There was a debate in class as to what the Rambam is answering. How does Rabbi Chait explain it? 6. How did Rabbi Gersten explain how the medrash explains the meaning of day? 7 - How does the following introduction of the Rambam to the problem of the meaning of day support the interpretation of Rabbi Chait? Those who have made this assertion have been led to it by a saying of one of our Sages in reference to the terms" one day .. .. a second day." Taking these terms literally, the author of that saying asked, What determined" the first day," 8 Further support the contention of Rabbi Chait over the position of Rabbi Gersten. 9 Support the contention of Rabbi Gersten over the position of Rabbi Chait 10 1. What misimpression that could be formed about the meaning of פסוק יד' does Rashi come to correct? How does this bear on the meaning of day according to Rashi? || exam and classroom oral and written responses || assorted issues verse 2, meaning of תהו ובהו acc. to the Ramban, and how it appears to be what is known today as the Big Bang. why is it evening than morning if light created - then it should be day then night ||  || lesson in intellectual humility - sometimes something we would have been sure is absurd and impossible turns out to be true || according to Ramban תהו means whole universe in 1 non tangible point which is Toheh amazing 2 ובהו acc. to the Ramban means from point emerged a tagible universe - fin it it is - contraction of two wors bo - hu 3. rest of verse refers to matter becoming 4 elements of fire, water, earth, air with choshech being fire 4. in modern science no 4 elements but can still say matter assumed 4 states of liquid, gas, solid, and plasma 5. Ramban different than simple meaning which all things in verse coexisted at same time, to Ramban it is a progression from one to the next 6. Theory as to why verse would be written as if all 1 time - perhaps to hint that time did not yet exist with tohu so it cant be tohu and then bohu in a time sense 7. Yehuda Halevi - after light instantly disspeared so its night then day 8. Ramban does not like because it adds to 6 days 9. Rambam - before light mae it was dark and then light made so eve than morn 10. Others dont like because erev means transition from day to night. || analyzing why Ramban not the simple way to understand the verse || text not done inside || students have to take notes, no guided questions || exam || 2. questions on day 2 || 1. work collaboratively as a class to find questions on verses of first day 2. categorize questions into 1, 2, and 3 3, learn translation o verses || )ו( וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם: )ז( וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן: )ח( וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי: ||  || quiz || 2. The separating of the water is qualitative, not just spatial. 3. final product is 3 types of water, above the rekia, the rekia, and below rekia - what we call today water. || 1, deriving explanation by reading the Rambam || Guide for the Perplexed Section 2 Chapter 30The phrase," And he divided between the waters," etc., does not describe a division in space, as if the one part were merely above the other, whilst the nature of both remained the same, but a distinction as regards their nature or form. One portion of that which was first called water was made one thing by certain properties it received, and another portion received a different form, and this latter portion is that which is commonly called water and of this it is said," And the gathering of the waters he called Seas." Scripture even indicates that the first mayim )'I water" ( in the phrase," On the face of the waters," does not refer to the waters which form the seas and that part of the element" water," having received a particular form, and being above the air, is distinguished from the other part which has received the form of ordinary water. For the words," And he divided between the waters which are beneath the firmament and the waters which are above the firmament are similar in meaning to the phrase," And God divided between the light and the darkness," and refer to a distinction by a separate form. The firmament itself was formed of water; and in the words of our Sages )Bereshit Rabba: cap. iv.(," The middle drop congealed and formed the heavens." Here likewise Scripture says, in accordance with what I said above, "And God called the firmament Heaven" )Gen. i. 8(, in order to explain the homonymity of the term shamayim )heaven(, and to show that shamayim in the first verse is not the firmament which is also called shamayim )heaven(. The difference is more clearly expressed in the words," In the open firmament of heaven" )ibid. i. 20(: here it is shown that" firmament" )raki'a( and" heaven" )shamayim(, are two different things. In consequence of this homonymity of the term shamayim the term raki'a )firmament( is also used of the true heaven, just as the real firmament is sometimes called shamayim )heaven(comp." And God set them in the raki'a )firmament( of the heaven" )ibid. i. 17(. It is therefore clear that there has been one common element called water, which has been afterwards distinguished by three different forms: one part forms the seas, another the firmament, and a third part is over the firmament, and all this is separate from the earth. The Scriptural text follows here a peculiar method in order to indicate some extraordinary mysteries. It has also been declared by our Sages that the portion above the firmament is only water by name, not in reality, for they say )Babyl. Talmud, Hagigah 14b(" Four entered the paradise," etc. R. Akiba said to them," When you come to the stores of pure marble, do not say, Water, water, for it is written, ' He that telleth lies shall not tarry in my sight '" )Ps. ci. 7(. Consider, if you belong to the class of thinking men, how clearly and distinctly this passage explains the subject for those who reflect on it! Understand that which has been proved by Aristotle in his book. On Meteorology, and note whatever men of science have said on meteorological matters. || students must take own notes || quiz and responses in class || 2. Rashi's answer - work of day 2 which is the water not done till day 3 so not good yet. 3. questions on Rashi A. did G-d fall behind schedule B. acc, to opinions that Yom is a stage, it is impossible for a yom to be over if the day is not over. 4. answer. Days are categories 1. basic substance 2. atmosphere 3. surface of earth 4. outer space, luminaries 5. perceptive life - fish birds 6. advanced land life A. animals B. man it was good refers to the substance One seed can development can set off 2 categories and 2 seeds can merge into one caetgory. || 1, read and translate and understand pshat of Rashi B. analyze Rashi || רש"י על בראשית פרק א פסוק ז ומפני מה לא נאמר כי טוב ביום שני לפי שלא היה נגמר מלאכת המים עד יום ג' והרי התחיל בה בשני ודבר שלא נגמר אינו במלואו וטובו ובשלישי שנגמרה מלאכת המים והתחיל וגמר מלאכה אחרת כפל בו כי טוב ב' פעמים אחת לגמר מלאכת השני ואחת לגמר מלאכת היום || workbook questions 1. What is the question of Rashi? 2. What is his answer? = 3. What is the obvious question? 4. Explain why if you say a יום is a stage that the question is even more powerful. 5. What solution did we suggest? || 1, classroom responses 2. tests || Surface of the earth verses 9 and 10 ||  ||   || The Torah has a sensible description of a creation that progresses in a developmental fashion with a world that first was covered in water, then land emerged, then lower life, then higher life etc. B. the torah names the ground with the name of the planet aretz, possibly showing that the objective of the planet will take place on the ground || translate the verses || )ט( וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי כֵן: )י( וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי טוֹב: || students take notes || quiz or test || surface of the earth B verses 11-13 ||  || In approaching a Rashi, can we ask questions and claim that what he says is impossible, or are our brains too insignificant to draw such conclusions. 2. Can G-d Make a rock he can not lift, can G-d do the impossible? || 1. Rashi notes a discrepancy in language between the command verse, make fruit tree that makes fruit. and execution verse that says make tree that makes fruit 2. Rashi says there was a discrepancy in reality between the command of G-d and earth's execution of the command. bark was suppose to taste like fruit, it does not so ground was punished when adam was punished. 3. Questions on rashi A. impossible for ground to disobey G-d B. It says G-d saw it was good. C. It says and it was so? D. why wait to punish ground if it sinned 4. Rabbis wrote midrashim that are not meant to be taken literally. They are not wrong, rather they are not literal. Rabbis never thought people would be so foolish as to take some midrashim literally. 5. Can G-d make rock he can not lift? 6. No he can not and this itself is a reflection that G-d is omnipotent and not subject to weakness. 7. There are other things G-d can not do, like make another g-d etc. 8. It is heretical to believe that G-d can do absolutely anything 9. There is a limit to how good the world can be as only G-d is absolutely perfect. 10. There is a limit to how good every outcome is when a system governs the operation of things. Gravity good but not when boulder is heading for your head, or when you fell off the roof. 11. perhaps message of Rashi is that there was an ideal that would be nice in the universe, but limitations of physical did not permit it. 12. Rambam holds that even in halacha there can be bad outomes in a particular situation, example agunah || 1. Reading and translating the Rashi. 2. figuring out the simple explanation of Rashi 3. Analyzing the Rashi 4. differentiating between questions that seem to disprove Rashi and those that simply call for further elucidation. || )יא( וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ בוֹ עַל הָאָרֶץ וַיְהִי כֵן: יב( וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב: )יג( וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שְׁלִישִׁי: Rashi עץ פרי שיהא טעם העץ כטעם הפרי והיא לא עשתה כן אלא ותוצא הארץ וגו' ועץ עושה פרי ולא העץ פרי לפיכך כשנתקלל אדם על עונו נפקדה גם היא על עונה ונתקללה || teacher worksheet 1. What is the question in the text which Rashi is addressing? 2. What is his answer? 3. List 4 questions on Rashi. || test class discussion || The Luminaries and outer space ||  || The issue that day 4 seems to be written from the vantage point of the earth being the center of the universe will be raised. || 1. Students will learn that acc. to Rashi, the sun was around on day 1, yet did not determine day until after the 6 days of creation. || 1. translate the verses 2. read and translate Rashi 3. derivng the issues in Rashi 4. using the Sifsei Chachamim to understand Rashi || verses 14-19 יד( וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים: )טו( וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ וַיְהִ)טז( וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּקָּטֹןלְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִי)יז( וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ)יח( וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחשֶׁךְ וַיַּרְא אֱלֹהִים כִּי ט)יט( וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם רְבִיע) רש"י על בראשית פרק א פסוק יד )יד( יהי מארת וגו' - מיום ראשון נבראו ש וברביעי צוה עליהם להתלות ברקיע וכן כל תולדות שמים וארץ נבראו ביום ראשון וכל אחד ואחד נקבע ביום שנגזר עליו. הוא שכתוב את השמים לרבות תולדותיהם ואת הארץ לרבות תולדותיה: מפרשים על התורה, שפתי חכמים ספר בראשית פרק א אות ש קשה לרש"י דהוה ליה למימר יהי מאורות ואחר כך והיו למאורות ברקיע, רצונו לומר דהוה ליה למימר בריאתן מקודם ואחר כך תלייתן ברקיע: רש"י להבדיל בין היום ובין הלילה - משנגנז האור הראשון אבל בז' ימי בראשית שמשו האור והחשך הראשונים זה ביום וזה בלילה: || Teacher worksheets What question from science can be raised on the verses? Why do the verses appear to be written from the vantage point of a scientific belief that has long been disproven? _ Students suggested that someone with the power of G-d can choose to make the structure based on the ___ center rather than the__ ___ center, and since the earth is the__ center, it was _. Rashi states that luminaries were really made _. The מדרש רבה makes clear that on day 1, the sun was already . This resolves the main objection from science. f the sun was made day __, what happened on day 4? What does Rashi say, and how did we interpret it? )טז( וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים:__ __Prove from the above verse that the Torah isn't talking about how the luminaries exist in reality out in the universe, but rather in the רקיע.__ __In the view of Rashi, what misunderstanding about the verses is possible, and how does the above Rashi correct it?__ __Why isn't the answer to our question "apologetics"?__ || Test || B Luminaries as signs ||  || What is the view of Judaism on astrology. The רמב''ם and the other Rishonim. || 1. meaning of luminaries as signs - navigation, signs of G-ds existence- , astrology 2. Most Jewish philosophers accepted astrology, the Rambam did not. 3. Rambam held that astrologers who had some success were really pshychics, answers not in the stars. 4. proof of Rambam, - if astrology a science, anyone could do it. 5. modern science in which the stars are have no fixed place and earth no special place makes astrology even harder to accept. ||  ||   || teacher worksheets What is the Rambam's view on astrology? What was his proof? How did he explain some astrologers who appear to be somewhat effective? Why is astrology harder to accept according to modern astronomy? || Test || Rashi eclipse is bad omen ||  || Can a phenomenon set as a fixed cycle by the laws of nature be a sign? || 1. Rashi states that eclise a bad omen 2, rashis proof is that the verse says dont be afraid of the signs of heaven, so there must be a reality to these signs, 3. question on rashi, how can phenomenon set in exact times in nature be a sign 4. midrashim that Adam thought night and shoretning of day were punishemnets, but then realized they were just the natural order. 5. Rashis proof deflected - makes sense to say not to be afraid of things that people think exist even though in reality they do not. 6. plain meaning of verse in context of other verses is that what the nations of the world believed about signs is absolute nonsense. 7. eclipse may represent that when one is subject to the laws of nature with no providence, disaster can strike suddenly out of nowhere. || 1. read rashiand translate 2. understand pshat of rashi 3. analyze rashi 4. look up quotes of rashi in context to try to determine its meaning. || והיו לאתת - כשהמאורות לוקין סי' רע הוא לעולם שנאמר מאותות השמים אל תחתו וגו' )ירמיה י( בעשותכם רצון הקב"ה, אין אתם צריכין לדאוג מן הפורענות: ספר ירמיה פרק י שמְעוּ אֶת הַדָּבָר אֲשֶׁר דִּבֶּר יְהֹוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל: )ב( כֹּה אָמַר יְהֹוָה אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה: )ג( כִּי חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי חָרָשׁ בַּמַּעֲצָד: )ד( בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק: )ה( כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשֹוֹא יִנָּשֹוּא כִּי לֹא יִצְעָדוּ אַל תִּירְאוּ מֵהֶם כִּי לֹא יָרֵעוּ וְגַם הֵיטֵיב אֵין אוֹתָם: )ו( מֵאֵין כָּמוֹךָ יְהֹוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה: תלמוד בבלי מסכת עבודה זרה דף ח/א תנו רבנן יום שנברא בו אדם הראשון כיון ששקעה עליו חמה אמר אוי לי שבשביל שסרחתי עולם חשוך בעדי ויחזור עולם לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים היה יושב [בתענית] ובוכה כל הלילה וחוה בוכה כנגדו כיון שעלה עמוד השחר אמר מנהגו של עולם היא תלמוד בבלי מסכת עבודה זרה דף ח/א תנו רבנן לפי שראה אדם הראשון יום שמתמעט והולך אמר אוי לי שמא בשביל שסרחתי עולם חשוך בעדי וחוזר לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים עמד וישב ח' ימים בתענית [ובתפלה] כיון שראה תקופת טבת וראה יום שמאריך והולך אמר מנהגו של עולם היא
 * ~ Unit ||~ Start Date (duration) ||~ Essential Questions ||~ Content / Concepts ||~ Skills ||~ Texts ||~ Supporting / Supplementary Materials ||~ **Assessment** ||
 * For the course ||  || 1.Does science pose challenges to the Torah's account of creation and science, if yes what are the challenges, and how are they to be approached and resolved. ||   || Skills expected by course completion.
 * Intro ||  || why is it that as we begin the course, we can not ask questions on the Torah from science || 1. Before asking questions on the Torah from science, one has to study the תורה שבעל פה.
 * Day 1
 * Day 1
 * Day 1
 * Day 1 D
 * Day 1 E ||  || What is meant by a day -יום
 * Day 1 F
 * Day 2 A ||  ||   || 1. 2nd day of creation
 * Day 2 B ||  ||   || 1. what is the meaning of Mayim in the verses.
 * Day 2 C ||  ||   || 1, why did t not say it was good on day 2?
 * Day 3
 * Day 3
 * Day 4
 * Day 4
 * Day 4 C
 * || teacher worksheet

What does Rashi say is the meaning of אותות? When Rashi says שנאמר, what is he coming to prove? Explain the proof. What is the major question that can be raised on Rashi's understanding of אות? How did we use the 2 medrashim above to support our question? How can Rashi's proof be countered? How can our understanding of וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ(as opposed to Rashi's) be supported? Explain an approach to understanding Rashi. What are other explanations of אותות? || test || Fish and Birds ||  ||   || The reason for the return of the word Bara is perceptive life. plants did not deserve the term bara. How does this fit with Midrash that all made Day 1. Day 1 is that the biological structure potential made day 1 Perception made day 5 || translate the verses 1. analyze the verses, notice the return of the term bara || וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל הָאָרֶץ עַל פְּנֵי רְקִיעַ הַשָּׁמָיִם:)כא( וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב:כב( וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ: וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם חֲמִישִׁי: || student notes required || test classroom discussion || what is The meaning of bracha? why no bracha for animals on day 6? Rashi - bracha for reproduction becasue fish and bird population under pressure from man. Rashi - no such bracha for animals despite the need because the snake has to be cursed. questions n Rashi A. why cant G-d first bless all animals and then curse snake later B. why cant G-d bless all animals except for the snake? C. Why have not all animals gone extinct? D. how can birds or fish become extinct if G-d gave bracha? E. Malbim - bracha for birds and fish becasue of special complications for their reproduction not found in with animals F. apprach for Rashi - bracha is the expression of ideal, not the mechanism, mecahnisms made for animals but not expressed as ideal, punishment of snake is really extinction blessing is not go extint snake is the highest animal blessing of animals not to go extinct wouold not permit the highest form of animal to go extinct || 1. Read and translate rashi, 2. figure out plain meaning of rashi 3. analyze rashi - challene rashi 4. differentiate the types of questions on Rashi's explanation, pick out most important question 5. keep track of what is Rashi's question, our questions on rashi, and the Malbims answer is for the original question, does not answer Rashi. || Rashi פסוק כב ויברך אותם, לפי שמחסרים אותם - וצדין מהם ואוכלין אותם - הוצרכו לברכה - ואף החיות הוצרכו לברכה - אלא מפני הנחש שעתיד לקללה - לכך לא ברכן שלא יהא הוא בכלל || teacher worksheet 1. What is Rashi explaining? 2. What question did the above explanation produce and how does Rashi solve it? 3. What questions are there on Rashi? Which question is the most difficult or most important? 4. How does the מלב''ם answer the question in #2? 5. How does the Mizrachi answer the question on Rashi in #3? ||  || 2. questions on day 6 3. problem of how to understand עֵשֶׂב לְאָכְלָה וַיְהִי כֵן and it was so - at end of verse 30> what was so? There was no -let there be like there was in other days. || 1. work collaboratively to ask questions on verses of 6th day 2. categorize questions into 1, 2, and 3 3, learn translation of verses || ====)כד( וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ וַיְהִי כֵן: )כה( וַיַּעַשׂ אֱלֹהִים אֶת חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב: )כו( וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל הָאָרֶץ וּבְכָל הָרֶמֶשׂ הָרֹמֵשׂ עַל הָאָרֶץ: )כז( וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם: )כח( וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל חַיָּה הָרֹמֶשֶׂת עַל הָאָרֶץ: )כט( וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאָרֶץ וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְרִי עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה: )ל( וּלְכָל חַיַּת הָאָרֶץ וּלְכָל עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל הָאָרֶץ אֲשֶׁר בּוֹ נֶפֶשׁ חַיָּה אֶת כָּל יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי כֵן: )לא( וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי: ||  || 1. submitted questions from each group 2. questions reviewed in class || Tzelem Elokim ||  || If G-d is not physical, how can man be in his image? This term was responsible for some Jews believing that G-d is physical || 1. Meaning of tzelem Elokim is that man has non physical soul that allows him to perceive abstract ideas about G-d. 2. the term for physical shape is Toar 3. Tzelem means essence. man's essence closer to G-d than anything else in physical universe 4. Bara is used fort he making of the tzelem Elokim || Reading Rambam in Guide for Perplexed and deriving meaning. || Guide for the Perplexed - Maimonides CHAPTER I Some have been of opinion that by the Hebrew zelem, the shape and figure of a thing is to be understood, and this explanation led men to believe in the corporeality [of the Divine Being]: for they thought that the words" Let us make man in our ,zelem" (Gen.i. 26), implied that God had the form of a human being, i.e., that He had figure and shape, and that, consequently, He was corporeal. They adhered faithfully to this view, and thought that if they were to relinquish it they would ipso reject the truth of the Bible : and further, if they did not conceive God as having a body possessed of face and limbs, similar to their own in appearance, they would have to deny even the existence of God. The sole difference which they admitted, was that He excelled in greatness and splendour, and that His substance was not flesh and blood. Thus far went their conception of the greatness and glory of God. The incorporeality of the Divine Being, and His unity, in the true sense of the word-for there is no real unity without incorporeality-will be fully proved in the course of the present treatise. (Part ll., ch. i.) In this chapter it is our sole intention to explain the meaning of the words zelem and demut. 1 hold that the Hebrew equivalent of" form" in the ordinary acceptation of the word, viz., the figure and shape of a thing, is toar. Thus we find" [And Joseph was] beautiful in toar ('form'), and beautiful in appearance" (Gen. xxxix. 6):" What form (toar) is he of ?" (I Sam. xxviii. 14):" As the form (toar) of the children of a king" (judges viii. 18). It is also applied to a form produced by human labour, as" He marketh its form (toar) with a line,"" and he marketh its form (toar) with the compass" (Isa. xliv. 13). This term is not at all applicable to God. The term zelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man the" form" is that constituent which gives him human perception: and on account of this intellectual perception the term zelem is employed in the sentences" In the :zelem of God he created him" (Gen. i. 27). It is therefore rightly said," Thou despisest their zelem" (PS. lxiii. 20): the" contempt can only concern the soul - the specific form of man, not the properties and shape of his body. 1 am also of opinion that the reason why this term is used for" idols" may be found in the circumstance that they are worshipped on account of some idea represented by them, not on account of their figure and shape. For the same reason the term is used in the expression," the forms (zalme) of your emerods" (I Sam. vi. 5), for the chief object was the removal of the injury caused by the emerods, not a change of their shape. If, however, it must be admitted that the term zelem is employed in these two cases, viz." the images of the emerods" and" the idols" on account of the external shape, the term zelem is either a homonym or a hybrid term, and would denote both the specific form and the outward shape, and similar properties relating to the dimensions and the shape of material bodies; and in the phrase" Let us make man in our zelem" (Gen. i. 26), the term signifies" the specific form" of man, viz., his intellectual perception, and does not refer to his" figure" or" shape." Thus we have shown the difference between zelem and toar, and explained the meaning of zelem. Demut is derived from the verb damah," he is like." This term likewise denotes agreement with regard to some abstract relation: comp." I am like a pelican of the wilderness" (Ps. cii. 7): the author does not compare himself to the pelican in point of wings and feathers, but in point of sadness." Nor any tree in the garden of God was like unto him in beauty" (Ezek. 8): the comparison refers to the idea of beauty." Their poison is like the poison of a serpent" (Ps. lviii. 5):" He is like unto a lion" (Ps. xvii. 12): the resemblance indicated in these passages does not refer to the figure and shape, but to some abstract idea. In the same manner is used" the likeness of the throne" (Ezek. i. 26); the comparison is made with regard to greatness and glory, not, as many believe, with regard to its square form, its breadth, or the length of its legs : this explanation applies also to the phrase" the likeness of the hayyot (" living creatures," Ezek. i. 13). As man's distinction consists in a property which no other creature on earth possesses, viz., intellectual perception, in the exercise of which he does not employ his senses, nor move his hand or his foot, this perception has been compared-though only apparently, not in truth-to the Divine perception, which requires no corporeal organ. On this account, i.e., on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty, but far from it be the notion that the Supreme Being is corporeal, having a material form. || Teacher worksheet 1. What translation of the word צלם led people to believe that G-d is physical? Why did it lead to this belief? 2. What is the common word used in the Torah for the above meaning? 3. Give two examples where that word is used to mean the above meaning. 4. What does the Rambam say צלם means? Explain 5. explain one of his proofs that צלם does not mean the common translation. 6. What does it mean when it says man is made בצלם אלקים? 7. What does the Rambam say כדמותינו means? || Test and discussion || Let Us make Man Rashi ||  || How can there be a plurality of makers? || 1. Meaning of the us in let us make man 2. Rashi - refers to the angels who were jealous that man too would be made in the image of G-d. 3. Let us make man to rashI means let us agree that I will make man. There is no us that makes. 4. Humilty of G-d derived that the higher being should consult with the lower. Questions on Rashi - A. are angels petty jealous creatures that want to be the only ones with something? Answer - Philosophical jealousy - Tzelem Elokim does not belong in a body that will commit murder, rape etc. Question - What is the meaning of humility? How could Moshe be humble if he was greatest prophet ever? How is humility different than inferiority complex? Humility, A. understanding the limits of your realty - example of Rabbi Chait, Moshe like mountain climber who from his vantage point sees insurmountable mountains no one else can see. B. no energy directed at the issue of a persons realtive greatness. How can the quality of humility be applied to G-d? Answer - G-d conducts himself in manner in which he recognizes value of lower creature and does not concern with issue that it makes him look lower. Proof that there was only one maker is the next verse that says And he created not they created. back to Pshat of Rashi - Cant say and G-d said I will make man because we would explain it as a figure of speech and not a communication with angels. Class pshat - cant say i will make man because that is not the humble way to do it. Angel means non physical intelligence || 1. Read and Translate Rashi 2. Break rashi into separate sections and define the purpose of each section C. analyze Rashi || Rashiכו( נעשה אדם - ענותנותו של הקב"ה למדנו מכאן לפי שהאדם הוא בדמות המלאכים ויתקנאו בו לפיכך נמלך בהן וכשהוא דן את המלכים הוא נמלך בפמליא שלו שכן מצינו באחאב שאמר לו מיכה )מלכים א' כב( ראיתי את ה' יושב על כסאו וכל צבא השמים עומדים עליו מימינו ומשמאלו וכי יש ימין ושמאל לפניו אלא אלו מיימינים לזכות ואלו משמאילים לחובה וכן )דניאל ד( בגזירת עירין פתגמא ובמאמר קדישין שאלתא אף כאן בפמליא שלו נטל רשות א"ל יש בעליונים כדמותי אם אין כדמותי בתחתונים הרי יש קנאה במעשה בראשית: נעשה אדם - אע"פ שלא סייעוהו ביצירתו ויש מקום למינים לרדות לא נמנע הכתוב מללמד דרך ארץ ומדת ענוה שיהא הגדול נמלך ונוטל רשות מן הקטן ואם כתב אעשה אדם לא למדנו שהיה מדבר עם בית דינו אלא עם עצמו. ותשובתו כתובה בצדו ויברא את האדם ולא כתיב ויבראו: || Teacher worksheet 1. What is the obvious fundamental problem proposed by the verse? 2. In light of the seriousness of the problem, it would be expected that Rashi would immediately, Is it not strange that he starts off with a comment that does not ___.__ __3. It is also puzzling how we could possibly apply to G-d__ _ 4. What is Rashi's answer to the basic problem? 5. It is also puzzling how we can apply the concept of _ to. 6. What did Rashi accomplish in this section since question 5? 7. What did Rashi accomplish in this section? 8. Rashi makes clear that in reality, there is no __.__ __The meaning of__ __is a way of saying that__ _ The purpose of telling us this is not to let us know any ideas about but rather for the purpose of _ 9. Rashi now explains why the Torah did not more accurately say and we will say that G d said this to the_ and we will still learn out __and there will be no__ __.__ __10. If it would just say__ _, rather than explaining was talking to the __, we would say it is just a way of expressing the idea___ 11. In this final section, Rashi proves that there was only __because it says__ ___ and not__ __.__ __12. Answer question 2.__ __13. Answer question 3__ __14. Answer question 5__ || Test and class responses. || Let Us make man Ramban ||  || 1. What is the meaning of humility? || 1, Let us make means G-d will make the Tzelem Elokim and physical world will make man's body. 2. The above only makes sense based on midrash everything wa smade day 1 so the world had the capacity to make the body, not just clay in G-d's hand 3. Ramban _ There is an us that makes - Rashi there is not Advantage Ramban 4. Rashi - our image means make man with what is common between G-d and angels, Ramban it means the composite image of G-d and earth, nopt what G-d and earth have in common. 5. And he created is in singular acc. to ramban becaus eonly making of soul desrves the term bara which only G-d did. || 1. figure out explanation of Ramban 2. pick out key phrases. 3. Comparing and contrasting Ramban and Rashi, clarifying the differences and advantages of each explanation || רמב"ן על בראשית פרק א פסוק כו והפשט הנכון במלת "נעשה" הוא, מפני שכבר הראית לדעת )לעיל פסוק א( כי האלהים ברא יש מאין ביום הראשון לבדו, ואחר כך מן היסודות ההם הנבראים יצר ועשה וכאשר נתן במים כח השרוץ לשרוץ נפש חיה והיה המאמר בהם "ישרצו המים", והיה המאמר בבהמה "תוצא הארץ", אמר באדם "נעשה", כלומר אני והארץ הנזכרת נעשה אדם, שתוציא הארץ הגוף מיסודיה כאשר עשתה בבהמה ובחיה, כדכתיב )להלן ב ז( וייצר ה' אלהים את האדם עפר מן האדמה, ויתן הוא יתברך הרוח מפי עליון, כדכתיב )שם( ויפח באפיו נשמת חיים: ואמר בצלמנו כדמותנו - כי ידמה לשניהם, במתכונת גופו לארץ אשר לוקח ממנה, וידמה ברוח לעליונים, שאינה גוף ולא תמות ואמר בכתוב השני בצלם אלהים ברא אותו, לספר הפלא אשר נפלא בו משאר הנבראים וזה פשט המקרא הזה מצאתיו לרבי יוסף הקמחי, והוא הנראה מכל מה שחשבו בו: || Teacher worksheet, According to the Ramban, the meaning of "us " is Contrast the meaning of נעשה אדם according to Rashi and the Ramban. Focus on the difference between their interpretations of the "us making". Is there an us that makes? 2. Explain the difference in the "our" image and likeness according to Rashi and the Ramban. Rashi - Ramban Which explanation, Rashi or Ramban, has the advantage regarding the meaning of נעשה? Why? Which explanation, Rashi or Ramban, has the advantage regarding the meaning of "our" on בצלמינו and כדמותינוּ? Why? 3. According to the Ramban, since for the creation of the fish it had to have an act of בריאה, why there too did it not say נעשה, the earth the body and G d the perceptive force? || Test and Class responses || 2. covered in class because some rabbis use this to explain why world appears old ||  || Rashi - Gemara in Rosh Hashana פסוק כה ויעש, תקנם בצביונם בתקונן ובקומתן: || Teacher worksheet The actual text in the Gemara of Rosh Hashona is לקומתו, לדעתן, לצביונן. Taking this literally, it would mean that ||  || Women exempt from having children ||  || Is there a special role of women in Judaism Why would women be exempted from obligation to have children if the home is a critical element of woman's role || 1, meaning of וְכִבְשֻׁהָ is to develop the world - progress 2. meaning of ketiv maley and ketiv chaser 3. a departure from normal way of writing is a code for midrashic meaning 4. missing VaV to teach man will pressure wife not be יצאנית 5. how the missing VaV teaches this 5. meaning of above is pressure to be home centered. 6. discussion if this is an ethic or just the way it will be. 7. Another explantion means that same issue as before is being addressed. 8. Meaning of Hekesh - 2 things in same verse can be derive laws one from the other. 9. Just like man does kovesh and not women, so too women not obligated in having children 10. question - this contradicts the verse which command both man and woman to have children 11. How does the missing Vav teach this, seemingly it is a hekesh that has nothing to do with the missing VaV 12. How can it say that man's neture is to be kovesh when the woman is also commanded to be kovesh. 13. Chava has dual identity, she is an individual woman and the gender woman, 14. Individual woman is exempt from having children but of course the geneder woman is obligated - Chava obligated as the gender. 15. Missing VaV yeaches that woman has a less primary role in Kevisha but is an obligatory role, The first lady must support the president. 16. This allows the hekesh - just like difference between man and woman regarding kevisha, so too regarding having children 17, Possible reasons why individual woman exempt A. danger of childbirth B. Meshech Chachma - so she wont have to divorce husband who cant have kids C. Mattie Tavin reason - allows her to be more modest when approaching marriage || 1. reading Rashi 2. understadning the pshat of Rashi 3. challenging Rashi from the vesre 4, how to approach problems || Rashi על בראשית פרק א פסוק כח (כח) וכבשה - חסר וי"ו ללמדך שהזכר כובש את הנקבה שלא תהא יצאנית ועוד ללמדך שהאיש שדרכו לכבוש מצווה על פריה ורביה ולא האשה: || teacher worksheet How does taking out the __teach the lesson?__ __The phrase ועוד ללמדך implies that__ -also teaches the next lesson that ___.__ __how?__ __What is the main question on the 2nd half of Rashi?__ || test and classroom responses || Order of the making of man and woman Rashi ||  ||   || 1. Rashi question - here Adam and Chava made simiultaneously and chapter 2 first Adam and from him Chava. 2. Rashi Midrashic answer Made siamese twins and then split 3. Hiow does this answer the question 4. Why midrash cant be taken literally - clear later that there is an original creature and a new creature. 5. Plain pshat -. Here in chapter 1 it just means they were created on same day. 6. Why didnt Rashi ask the internal question in the verse where it says he created him and created them, in fact that is how the gemara asks it? 7. approach - must be a way to answer the internal question that will not answer the contradiction between the chapters. 8. That answer may be him refers to the specie and them refers to the individuals. 9. Midrash must have a big advantage over plain pshat if Rashi list it first. 10. Advantage - Midrash takes verse straight that they were created simultaneously || 1. Read and translate Rashi 2. Figure out meaning 3. Analyze Rashi 4. Difference between the answer and finding an approach to an answer. || Rashi verse 27זכר ונקבה ברא אותם, ולהלן הוא אומר )בראשית ב( ויקח אחת מצלעותיו וגו' במדרש אגדה שנבראו שני פרצופים בריאה ראשונה ואח"כ חלקם, ופשוטו של מקרא כאן הודיעך שנבראו שניהם בששי ולא פירש לך כיצד ברייתן ופירש לך במקום אחר: || Teacher Worksheet What is the question? What is the Medrashic answer? What internal question in the verse is resolved? )כז( וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם: Why didn't Rashi ask this internal question? What is the plain pshat answer? What is the advantage of the Medrash over the plain pshat? Why can't the Medrash be taken literally? || Test || Vegetarianism in Judaism ||  || 1. When is an idea or position heretical? Is it heretical to claim that there is a perfection in being a vegetarian? If a person is not comfortable ating meat, may he or she refrain? || 1. man originally not to eat meat. 2. from Rashi it appears that only prohibition was to kill to eat meat. 3. became permitted after the flood. 4. Why was it forbidden before the flood? 5. possibilities A. respect animals existence B. develop empathetic nature C. kedusha - less instinctual eating 6. best fit seems to be repect rights of animals 7. Is it better not to eat meat 8. 2 possibilities, did G-d obliterate the ethic, or did he allow it but better not to, for example by Yifat toar. 9. although a logical position, it is heretical to say better not to eat meat because there is an oral law that shows the truth is G-d obliterated the ethic just like an oral law that tells us what tefillin are. || 1. read and translate Rashi 2. understand Rashi 3. Analyze Rashi || כט( וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאָרֶץ וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְרִי עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה: )ל( וּלְכָל חַיַּת הָאָרֶץ וּלְכָל עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל הָאָרֶץ אֲשֶׁר בּוֹ נֶפֶשׁ חַיָּה אֶת כָּל יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי כֵן: מפרשים על התורה, רש"י בראשית פרק א פסוק כט לכם יהיה לאכלה ולכל חית הארץ, השוה להם בהמות וחיות למאכל ולא הרשה לאדם ולאשתו להמית בריה ולאכול בשר אך כל ירק עשב יאכלו יחד כלם וכשבאו בני נח התיר להם בשר שנאמר כל רמש אשר הוא חי וגו' כירק עשב שהתרתי לאדם הראשון נתתי לכם את כל ספר בראשית פרק ט )א( וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ: )ב( וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְעַל כָּל עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ: )ג( כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל: || teacher worksheet The basic idea of Rashi is that ... he proves this from ... what possible philosophies can we give for this prohibition? make a deduction from Rashi about this issue. what 2 ways are there to understand what g d did when he allowed man to eat meat and how this question impacts the idea of being a vegetarian today? Why does Rabbi Gersten say that it is heretical to say that there is an ethic of vegetarianism today? || 1. test and classroom discussion || Understanding the theory of evolution. ||  || Why did evolution shake up the religious world? What is the brilliance of the theory of evolution, what does it seek to explain? R Gersten believes that removing what was considered an obvious proof of G-d is what upset much of the religious world || Before evolution, intelligent design only reasonable theory to explan all the observed life forms. The Theory of Evolution A. seeks to explain why designer not necessary, how complicated creatures can come to be, why everything works so well. / extra baggage a disadvantage B. Reproduction, mutation, and natural selection = evolution. C. role of survival of the fittest D. evolution does not seek to explain formation of life just once how we have reproduction we can get from a simple cell to a shark. why is over prescribing antibiotics dangerous survival of the fittest bound to create resistant strains in such an environment ||  ||   || Students take notes || Test practice Paragraphs explaining the theory || evidence for evolution ||  || is evolution a theory or fact? if it is a theory, does that mean there is serious doubt about evolution? || Theory of evolution made predictions which were discovered to be true A. fossil record older rock less complicated creautres B. drug resistant bacteria C. the peppered moth in England turning black and then white from pollution and cleanup as evidence of evolution / also the famous finches and their beaks D. DNA mutations discovered E. vestigal organs make sense for evolution but not for intelligent design. F. common DNA of gorilla and people - over 95% ||  ||   ||   || Test || 1. inherent contradiction - survival of the fittest should stop evolution in its tracks 2. dancing bee 3. nest of the bird 4. peppered moths not a case of evolution, just survival of the fittest. 5. Stability built into species for a species to survive 6. Fossil record supports punctuated equilibrium 7. evolution of a trait within specie a fact, speciation remains theory, can something become something else? 8. mind of man cant be explained by survival pressures 9. transitional phases missing in the fossil record 10. some mathemeticians skeptical ||  ||   || The book Challenge || Test || Evolution and the Torah ||  || 1. Is the theory of evolution heresy, if not, are here any aspects of the theory that are? || 1. The main and thing heretical position of evolution is that man nothing more than an advanced animal B. also heretical to say that g-d did not plan for life to unfold. C. otherwise evolution no more heretical to Judaism than the theory of gravity, it is no more anti-G-d than theory of gravity.
 * Day 5
 * Day 5 B ||  ||   || The reason for bracha on day 5.
 * Day 6 ||  ||   || 1. 6th day of creation
 * day 6 B
 * Day 6 C
 * Day 6 D
 * Day 6 E ||  ||   || 1.Literal meaning of Midrash says things were made already developed
 * Day 6 F
 * Day 6 G
 * Day 6 H
 * Evolution A
 * Evolution B
 * Evolution C Questions or issues with evolution ||  || when does a position deserve firm conviction and when does it deserve doubt? || one should not conclude that these questions remove or disprove evolution, they are just issues that may be worthy of addressing.
 * Evolution D

4. ese ||  ||   ||   || Test class will write personal answers to the question and will then be discussed. || A. Medrash about potential of all made on first day B. Ramban on נעשה אדם/ it is heresy to say man is only an animal C. חז''ל believed in spontaneous generation -- not actually evolution but can life form without separate miraculous act D. Medrash regarding ספר בראשית פרק א )כד( וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ וַיְהִי כֵן: rabbis say refers to soul of Adam though its talking about animals perhaps showing that the biological life force of humans came from animals E. חז''ל talk about שינוי הטבע F. and G-d saw it was good indicates that things progressed till they became good. (teachers own opinion) || 1. to understand the difference between things being consistent with aspects of something else and between them being the same. ||  ||   || Test || B. do we have the right with our puny brains to ask such questions? || 1. understand the conflict regarding age of the world. 2, what is the scientific viewpoint based on. Approaches A. Lubavitcher Rebbi extrapolation not reliable so question does not have to be answered. B. Based on Rashi - כתב רש"י, משנגנז האור הראשון, אבל בששת ימי בראשית שמשו האור והחשך זה ביום וזה בלילה First 6 days of first year not determined by sun so could take many trillions of hours. BB. Rambam - Interpretation of Rabbi Chait - Day unfoldment of seed so could take many trillions of hours. C. Created Old World - Based on Gemara in ראש השנה לדעתן עין יעקב על מסכת ראש השנה אות (ב) דַּאֲמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מַעֲשֵׂה בְרֵאשִׁית - בְּקוֹמָתָן נִבְרְאוּ, לְדַעְתָּן נִבְרְאוּ, לְצִבְיוֹנָם נִבְרְאוּ D. Gerald Schroeder approach time is relative- 6 days from edge of universe clock can take 9 billion earth years. E. R Gersten disagree with Lubavitcher Rebbi, one proof is we observe stars emitted their light hundreds of thousands of years ago. ||  || link to lubavitcher Rebbi article chabadnews.us/Old %20Letters/RA000014 .htm ||   || test || Bereishit Chapter 1 verse 31 and chapter 2 verses-1-3 Verses of Kiddush - A Rashi on The 6th Day ||   ||   || 1. why it says הַשִּׁשִּׁי with a 'Hey" when all the other verses only say the number day without the 'Hey". 2. Rashi explanation A.- purpose of the הַ is to hint to the 5 books of the Torah at the end of creation to show creation is conditionaln Jews accepting the 5 booksof the Torah. 3. 2nd explanation - purpose of the הַ is to hint to a special 6th day - allof creation is hanging in the balance till the Jews accept the Torah on the 6th of Sivan 3. Difference between the 2 explanations is that in one creation is done but G-d will destroy it if Jews did not accept Torah, in 2nd version creation does not solidify till the Jews accept the Torah, 4. explanation of hey that is closer to the reading of the etxt is the 2nd one, the explanation that is easier in ideas is the first one, the order of explantions is deterrmined by the simplicity oft he ideas rather than the textual consideratiion 5. Why does Rashi match the ideas of each one to that particular version of the "ה" ? Why not connect כלם תלוים ועומדים with and שהתנה עמהם ע"מ with שיקבלו עליהם ישראל תורה, ביום הששי הוא ששי בסיון המוכן למתן תורה: 6. In first explanation there is no redefinign of the verse - The 6th day and the universe was complete. In 2nd explantion, the verse is redefined to eman the 6th day of Sivan and teh universe was completed which now conytradicts the simple meaning which is it was completed after the 6th day of creation and this explains why Rashi has to match each idea with the specific usage of the "hey" 7. this Rashi is a modelof the notion that unless someone learns how to study a Rashi, he willahve no idea what is really going on in the Rashi. . || 1. read and translate Rashi 2. understand Rashi - how the question is answered 3. Analyze Rashi 4 understanding gemataria nd using it || : (לא( וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי: ספר בראשית פרק ב (א( וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם:(ב( וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:(ג( וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת:מפרשים על התורה, רש"י בראשית פרק א פסוק לאיום הששי, הוסיף ה' בששי בגמר מעשה בראשית לומר שהתנה עמהם ע"מ שיקבלו עליהם ישראל חמשה חומשי תורה, ד"א יום הששי כלם תלוים ועומדים עד יום הששי הוא ששי בסיון המוכן למתן תורה: || teacher generated worksheet 1. What question is Rashi addressing?2. Explain his first answer. Make sure to explain how the question is resolved. Plain pshat3. Explain his 2nd answer. Make sure to explain how the question is resolved.4. What idea about creation is expressed in the 1st explanation and what idea is expressed in the 2nd explanation? 5. How did we explain the difference between the 2?6. In terms of the usage of the "ה" , which explanation is smoother? Why? 7. In terms of ideas, which one is easier?8. Why did Rashi make his 1st explanation the first one as opposed to the 2nd?9. Why does Rashi match the ideas of each one to that particular version of the "ה" ? Why not connect כלם תלוים ועומדים with and שהתנה עמהם ע"מwith שיקבלו עליהם ישראל תורה, ביום הששי הוא ששי בסיון המוכן למתן תורה: That way he could start off the 1st Pshat with the smoother pshat in the "ה" and the easy idea? || 1.test and classrom responses || To do ||  || How can G-d rest from maing things, doesnt stuff wearout and need to be replaced? || 1.the question that does is left hanging at the end of verse 3 and has no apparent meaning is addressed first from amongst al the questions on verses 1-3 because the vevsre simply does not read. 2. Ibn Ezra the לַעֲשׂוֹת means that G-d gave what he had made the ability to renew itself, so G-d does not have to make things anymore. - the age of the parent is not transfrred to the child 3. Explanations of the Ramban A. he rested from the work in which he had created an initial substance from which to make things B. the Mem carries down toLaasot and means he rested from making || 1.read and understand the Ibn Ezra 2. read and understand the Ramban || אבן עזרא על בראשית פרק ב פסוק ג ופי' אשר ברא אלהים לעשו' - השרשי' בכל המיני' שנתן בהם כח לעשות דמותם. רמב"ן על בראשית פרק ב פסוק ג ולי נראה פירושו, ששבת מכל מלאכתו אשר ברא יש מאין, לעשות ממנו כל המעשים הנזכרים בששת הימים והנה אמר כי שבת מבריאה וממעשה, מן הבריאה שברא ביום הראשון, ומן המעשה שעשה בשאר הימים ויתכן שיהיה "לעשות" נמשך למעלה, כי בו שבת מכל מלאכתו אשר ברא מלעשות, וכמהו כי חדל לספור )להלן מא מט(, ויחדלו לבנות העיר )שם יא ח(, השמרו לכם עלות בהר )שמות יט יב(, ולא סרו מצות המלך )דהי"ב ח טו(, וכן רבים || teacher worksheet 1. What is the difficulty with the end of verse 3? . Explain the answer of Ibn Ezra.4.Explain the 1st and 2nd answer of the Ramban. ||  || to D0 - B ||   || 1. There are 2 types of positive commandments קיום עשה and איסור עשה Can resting on Shabbat which is an absence be a קיום עשה || 1. Rashi says that G-d did the work slated for dy 7 on day 6 to explain the meaning of 'To do or to make" 2. how does this explain it. G0-d rested from the work that was upon him to do on day 7 3. Making of animals and man should be 2 diffrent days 4. if the more ;logical order is to have 7 days of creation, then why didnt g-d make world in 7 days and rest on the 8th? 5. Class explanation - G-d saw that the weekk of man should be 7 days not 8, so since he wants mans week to mirror his creation week, he made the creation week 6 and resting on 7th. 6. There are 2 types of positive commandments קיום עשה and איסור עשה Can resting on Shabbat which is an absence be a קיום עשה 7. The rav - Aristottle said differencde between bat and blind person, peron is in a state of privation, bat just doesnt have attribute of sight, 8.man's nature is to work, to rest is a stste of abstension, so resting creates a stae of abstension which is now a kiyum assey, 9. Conjecture - G-d is setting up the future Shabbat which a stste of abstension by himself abstaining form what he was suppose to do. || . read and translate Rashi 2. understand Rashi - how the question is answered 3. Analyze Rashi || רש"י על בראשית פרק ב פסוק ג אשר ברא אלהים לעשות - המלאכה שהיתה ראויה לעשות בשבת כפל ועשאה בששי כמו שמפורש בב"ר: || teacher worksheet 1. What does Rashi say happened?2. How does this answer the question? || exam || Did G-d work on the 7th day? ||  || Did G-d work on the 7th day? || 1. what does verse 2 add to verse 1 2. Did G-d work on the 7th day? It says G-d finished on 7th day, wasnt world made in 6? 3. why doe sit say he finished his wotk, but then say he rested from ALL his work? 4.Ibn Ezra - denies the premise of question and says that finshed can mean by failing to make anything else - does not have to mean an act of finishing. || 1.analyzing verses 2. ranking questions 3.reading and understanding mefarshim || (א( וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם:(ב( וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:אבן עזרא על בראשית פרק ב פסוק ב ר. **ולמה זאת הצרה וכלוי מעשה איננו נעשה כאילו אמר לא עשה מעשה** || teacher worksheet main question on פסוק ב' minor question on פסוק ב' . repetitiveness of פסוקים א' ב' How does the אבן עזרא answer the main question? || exam and classroom discussion || Did G-d work on the 7th day? part 2 ||  ||   || 1. Rashi _ G-d worked thru the last second of day 6 so that to observer it appears that G-d was working on day 7 2.Agrees with Ibn Ezra that G-d did not work on day 7, but disgrees with Ibn Ezra in that finsihing still meaans an act of completion. 3. Answers why we need verse 1 and 2. Only verse 1 we dont know G-d works till last second -only verse 2, we dont now that g-d did not work on day 7 || 1. read and translate rashi 2. how is he answering the question 3. contrasting opinions 4.hoiw is questions naswered 5. analyzing and understanding what is a retstatement of what rashi said and what is a product af anlysis of rashi || רש"י על בראשית פרק ב פסוק ב(ב( ויכל אלהים ביום השביעי -ר' שמעון אומר בשר ודם שאינו יודע עתיו ורגעיו _צריך להוסיף מחול על הקודש _אבל הקב"ה שיודע עתיו ורגעיונכנס בו כחוט השערה ונראה כאלו כלה בו ביום || teacher ws How does the first explanation of Rashi answer the main question? How does this resolve the third question? What does the 1st explanation of Rashi and the explanation of Ibn Ezra have in common? || exams and classroom responses || Did G-d work on the 7th day? part 3 ||  ||   || 1. rashi - rest was made on day 7 2. does not violate making world in 6 days because rest is not a positive quality that is being made 3. if rest is nothing, than nothing be made, and if it is something, why does it not violate shabbat 4.approach of Rabbenu Nisim everything made on Day 1 in potentia catalystst for change were required in universe universe dome after 6 days, catalysts have to remain active if catalysts are not deactivated, change will contniue on day 7. G-d finished means G-d deactivated the catalysts producing rest. not melacha because no new quality made after this G-d rests from all kinds of work, even removal of catalysts 5.all 3 questions answered how G-d cud work on day 7, need for verse 2 and why all by and he rested. 6. different than other 2 explanations in that G-d is in some sense finshing on day 7 with some type of act. || 1. read and translate rashi 2. how is he answering the question 3. contrasting opinions 4.hoiw is questions naswered 5. analyzing and understanding what is a retstatement of what rashi said and what is a product af anlysis of rashi 6. understanding the meaning of an approach to a problem as oppossed to a total complete answer || רש"י על בראשית פרק ב פסוק בד"א מה היה העולם חסרמנוחה באת שבת באת מנוחה כלתה ונגמרה המלאכה: || teacher ws What is it that was made on Shabbat acc. to the 2nd explanation of Rashi?How is it that this resolves the problem? Why is it not a violation of working or creating on shabbat? What is the approach?Define what must be accomplished to deeply understand this. If __is just an absence, if it is just not working, then this is the same as the first explanation and actually G-d did not really finish anything, and if it is really something being made, then why is this not a violation of__ __כי ששת ימים עשה ד' את השמים ואת הארץ__ ? __Answer the question based on the__ __ר''ן. answer questions 2 and 3 as well. __ __פסוק ג__ || exam || bracha and sanctifying part 1 ||  ||   || What is the meaning of G-d blessing and sanctifying shabbat? 1. explanation of class - bless it with special mitzvot and sanctify it with a prohibittion to do melacha. 2.kedushas hayom in halacha refers to prohibition of work 3. question on class explanation, - halachot of shabbat dont take place for another 2000 years. 4.. Hypothesis - G-d sanctified day 7 immediately,but as shabbat means a person imitates g-ds creation week, only a holy nation is allowed to keep shabbat 5. question - why dont the major mefarshim give class explanation || 1. interpreting a text 2.analyzing an interpretation for strengths and weaknessess || (ג( וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת: || teacher ws 2. The class gave the following explanation.ברכהקדושה The same question asked on Rashi can be asked on the class. How did we answer the problem as it relates to the explanation of the class. || exam || bracha and sanctifying part 2 ||  ||   || 1. Rashi bless Shabbat by doubleportion of Man falling on Friday and sanctify shabbat by none faaling on Saturday 2. Question of Ramban - that is in 2000 years 3. question of class - that is one time event 4. while question 2 applied to class explanation, q3 does not 5. Hypothesis - rashi looking for something that will affect physical world. 1st account of creation is physical world, not spiritual, command to procreate but not to learn, mitzvot, or eitz haddat Sanctification of shabbat affected world in one known way, the Manna, but could in theory affect it again in some way at a futre time 6.works best with Chazal that miracleof manna fixed into system bein hahashmashot of creation week || 1. Read Mefrashim 2. analyze mefarshim || ויברך ויקדש,Rashiברכו במן שכל ימות השבוע ירד להם עומר לגלגולת ובששי לחם משנה,וקדשו במן שלא ירד כלל בשבת, והמקרא כתב ע"ש העתיד:Rambanואין משמע הכתוב שידבר על העתיד, || teacher ws 1. The question of the Ramban above on Rashi is3. We asked additional questions on Rashi.A. Not only is the מן something that does not till later, but it also __. How can__ __ויברך and ויקדש be referring to a _ __ ? B. Why not learn like the _? 4. Answer all questions that we had on Rashi. || exam || bracha and sanctifying part 3 Ibn Ezra ||  ||   || Ibn Ezra 1. blessing - things work special 2. ramban - cant be detected 3. Rabbi Gersten G-d sanctified his rest - made the laws of nature permanent 4. what about miracles 5.miracles are temporary - what is permanent is the law || 1. read mefarshim || ורבי אברהם אמר Who is that? __כי הברכה תוספת טוב__ __שיתחדש הגופות יתרון כח בתולדות,__ __ובנשמה יתרון השכל, ויקדש אותו, שלא עשה בו מלאכה כשאר הימים,__ __ודברו בזה נכון למאמינים בו, כי אין זה מושג בהרגש לאנשים:__ || teacher ws 5. The gave the following explanation. ברכה קדושה _ 6. Which part of the above explanation does the Ramban comment on and explain the comment. 7. How does G-d sanctify the day merely by not working? What is the idea of the sanctity of G-d not working? || exams and class responses || Intro to second account of creation verse 3 ||  ||   || 1. is verse 4 end of account 1 or beginning of account 2 2. Style of Torah to has concluding summary statements 3. rashi holds verse 4 is a concluding summary statement 4.Malbim - introduces account 2 5. proof to Malbim 'name of G-d in the verse is יְהֹוָה אֱלֹהִים which is the name used in account 2, not account 1 || Reading and understanding Rashi || )ד( אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהֹוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם רש''י פסוק ד אלה, האמורים למעלה
 * Evolution E Chazal consistent with aspects of evolution ||  ||   || חז''ל congruent with aspects of evolution
 * Conflict between the age of earth for Torah - 600 years and science which says billions. ||  || Does this question have to be addressed?
 * Verses of Kiddush
 * pesukim of kiddush B
 * pesukim of kiddush C
 * pesukim of kiddush D
 * pesukim of kiddush D
 * pesukim of kiddush D
 * pesukim of kiddush E
 * pesukim of kiddush E
 * pesukim of kiddush E
 * Chapter 2
 * || teacher ws

1. What is unclear in the פסוק that Rashi is addressing? 2. There are other commentaries that disagree with Rashi. What evidence did we show to support the opposing position? || tests || the trees there is a concurrent lesson about the word Terem which is in next row ||  ||   || 1. were not the trees made on day 3 - here it seems it is day 6 2. Rambam - the story jumps from day 3 to day 6 3. rashi - trees are at surface of ground day 3 but do not grow till day 6 4. Rashi reason - because needed man to recognize need for rain and to pray for rain 5. q on rashi -why not have no sun till man prays for it? 6. answer - rain is made especially sensitive to hashgacha 7. Ramban and Malbim, trees of the field not till day 6 because A. needed man and B. needed different kind of moisture 8. Ramban and Rashi differ on whether cause there was no man is explaining why there is no rain or why there were no trees of the field. 9. Rashi - mist going up cant be for the field cause no man yet - so he says it is to pepare ground to make man Ramban - it is to water field || 1.Read and understand Mefarshim 2. compare and contrast Mefarshim || )ד( אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהֹוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם: )ה( וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהֹוָה אֱלֹהִים עַל הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה: )ו( וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה: )ז( וַיִּיצֶר יְהֹוָה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה: )ח( וַיִּטַּע יְהֹוָה אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת הָאָדָם אֲשֶׁר יָצָר: רש"י על בראשית פרק ב פסוק ה (ה) טרם יהיה בארץ - כל טרם שבמקרא לשון עד לא הוא ואינו לשון קודם ואינו נפעל לומר הטרים כאשר יאמר הקדים וזה מוכיח ועוד אחר (שמות ט) כי טרם תיראון עדיין לא תיראון. ואף זה תפרש עדיין לא היה בארץ כשנגמרה בריאת העולם בששי קודם שנברא אדם וכל עשב השדה עדיין לא צמח ובג' שכתוב ותוצא לא יצאו אלא על פתח הקרקע עמדו עד יום ו' ולמה כי לא המטיר ומה טעם לא המטיר לפי שאדם אין לעבוד את האדמה ואין מכיר בטובתן של גשמים וכשבא אדם וידע שהם צורך לעולם התפלל עליהם וירדו וצמחו האילנות והדשאים רש"י על בראשית פרק ב פסוק ו (ו) ואד יעלה - לענין ברייתו של אדם העלה התהום והשקה עננים לשרות העפר ונברא אדם כגבל זה שנותן מים ואח"כ לש את העיסה אף כאן והשקה ואח"כ וייצר
 * Chapter 2 verses 4-8


 * Rambam Guide for the Perplexed

Our Sages have already explained that the herbs and trees, which God caused to spring forth from the ground, were caused by God to grow, after He had sent down rain upon them; and the passage beginning," And there went up a mist from the earth" (ii. 6), refers to that which took place before the creative act, related in the words," Let the earth bring forth grass," etc. (i. ii.). Therefore Onkelos translates it:" And there had gone up a mist from the earth?' It is also evident from the text itself, where it is distinctly said," And every plant in the field before it was in the earth," etc. (ii. 5). || Teacher Ws 8. What question is Rashi asking? 9. What is his answer?_ 10. Explain our question on Rashi about day 1 and our answer? 11. According to Rashi, the phrases כִּי לֹא הִמְטִיר יְהֹוָה אֱלֹהִים עַל הָאָרֶץ and וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה are answering 2 different questions. כִּי לֹא הִמְטִיר יְהֹוָה אֱלֹהִים עַל הָאָרֶץ is explaining why it was that _, and וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה is explaining why _. 12 According to Rashi, why was it that G-d did not bring the rain until day 6? B. The question can be asked, why was this reasoning only applied to rain, why not delay the sun being made until (finish the question) _ C. Suggest an answer to the question raised in 12B. פסוק ו ואד יעלה, 11. Explain the problem Rashi asks on himself from אד. 13 How does Rashi resolve the question? 14. What was the question Rashi raised in #8? B. How do the Ramban and Malbim answer the question? 15. How does the Rambam answer the question? || Tests || Meaning of the word טֶרֶם ||  ||   || 1. Terem commonly translated -before Rashi - it really means still did not 2.proof is from this verse where before does not fit and another verse. from end of Vaera 3. Rashi explains that if Terem menat before - there would be a word Hitrim just like there is a word Hikdim. || 1. Reading and translating Rashi 2. understanding Rashi's proofs || )ה( וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהֹוָה אֱלֹהִים עַל הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה ה) טרם יהיה בארץ - כל טרם שבמקרא לשון עד לא הוא ואינו לשון קודם ואינו נפעל לומר הטרים כאשר יאמר הקדים וזה מוכיח ועוד אחר (שמות ט) כי טרם תיראון עדיין לא תיראון. ואף זה תפרש עדיין לא היה בארץ || 5. What is Rashi's translation of the word טרם? 6. How do most people translate it and why does it not work here? 7. What is his proof from language? || Test and classroom responses || 2. value of man is in each individual value of animal is in the specie 3. Ramban - form from dirt the body - breathe into nostril is tzelem elokim ||  || ז( וַיִּיצֶר יְהֹוָה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה: || Teacher WS A. By the other animals, the Torah paints a picture of them being created by the species many at one time. How come by man, only one אדם is created? What idea can be derived from this? B. Explain the various sections of the verse according to the Ramban. וַיִּיצֶר יְהֹוָה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה: || Exam || verse 17 Death for eating from tree of knwoledge ||  || Was man initially slated to live forever || 1. verse says man will die on day he eats from fruit of eits das - but he did not 2. basic approach of Ramban - not that he will actually die on that day but rather he will become obligated in death penalty on that day 3. Anshei Teva - man was always going to die, but now will die earlier as a punishment ramban - man was not to die at all, and now will be come subject to death as a punishment 4. proofs of Anshei Teva A. compund must break down B. verse later says עד שובך אל האדמה כי ממנה לוקחת כי עפר אתה ואל עפר תשוב so it is natural C.man had to eat Ramban Rebuttals A. G-d would have kept man alive B. only when Hashgacha is removed willthe natural rule applu C. food for pleasure or gan eden was perfct food which wud keep man alive 5. C shows two vastly different ideas as to man living forever - was it inherent or was it that man would have tools tolive forever 6. Is the idea of a physical pleasure with no practical need philosophically objectionable? 7. Rambam holds death is good would probably hold like anshei teva ramban holds Olam Haba is with body - Rambam holds no 8. Adam lived a long time as it was -problem for anshei teva || 1.reading and translating mefarshim 2.extracting the meaning from the words of the mefarshim 3. restating ideas in ones own words || )יז( וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת: Ramban Chapter 2 verse 17 ביום אכלך ממנו מות תמות - בעת שתאכל ממנו תהיה בן מות וכמוהו ביום צאתך והלכת אנה ואנה ידוע תדע כי מות תמות (מ"א ב מב), שאין הכוונה שימות מיד בו ביום, ואין הכוונה לידיעה בלבד שידע שימות, כי החיים יודעים שימותו כלם אבל הכוונה כי בעת שיצא יהיה חייב מיתה למלך, והוא ימית אותו כאשר ירצה ולא יבאו לראות כבלע את הקדש ומתו (במדבר ד כ), ולא ישאו עליו חטא ומתו בו כי יחללוהו (ויקרא כב ט), אין ענינם אלא שיהיו חייבים מיתה וימותו בחטאם זה: ועל דעת אנשי הטבע היה האדם מעותד למיתה מתחלת היצירה מפני היותו מורכב, אבל גזר עתה שאם יחטא ימות בחטאו כדרך חייבי מיתה בידי שמים בעבירות, כגון זר האוכל תרומה (ויקרא כט ט), ושתוי יין (שם י ט), ומחוסר בגדים ששמשו (שמות כח מג), וזולתם, שהכונה בהם שימותו בחטאם טרם בא יומם ולכך אמר בעונש עד שובך אל האדמה כי ממנה לוקחת כי עפר אתה ואל עפר תשוב בטבעך (להלן ג יט) וגם מתחילה היה אוכל מפרי העץ ומזרע הארץ, אם כן היתה בו התכה וסבת הויה והפסד: ועל דעת רבותינו (עיין שבת נה:) אלמלא שחטא לא מת לעולם, כי הנשמה העליונית נותנת לו חיים לעד, והחפץ האלהי אשר בו בעת היצירה יהיה דבק בו תמיד, והוא יקיים אותו לעד, כמו שפירשתי במלת וירא אלהים כי טוב (לעיל א ד): ודע כי אין ההרכבה מורה על ההפסד אלא לדעת קטני אמנה כי הבריאה היא בחיוב - אבל לדעת אנשי האמונה האומרים כי העולם מחודש בחפץ אלוהי פשוט, גם הקיום יהיה בו לעד כל ימי החפץ וזה אמת ברור: אם כן ביום אכלך ממנו מות תמות, שאז תהיה בן מות, לא תתקיים לעד בחפצי - והאכילה היתה לו מתחילה לענג ויתכן שפירות גן עדן נבלעים באיברים כמן ומקיימים את אוכליהם, וכאשר גזר עליו ואכלת את עשב השדה, ובזעת אפיו יאכל לחם האדמה, היה זה סבה להפסד, כי עפר הוא, ועפר יאכל, ואל עפר ישוב: || Teacher WS מפרשים על התורה, רמב"ן בראשית פרק ב פסוק יז 1. What question presents itself when reading this פסוק? 2. What is the answer of the Ramban? 3. Where does this verse come from? Who is the verse referring to and why is it relevant here? 4. The Ramban explains that in that verse when it says ביום צאתך והלכת אנה ואנה ידוע תדע כי מות תמות it means that on that day he will ... 5. The above 2 verses are cases in which ... 6. According to the אנשי טבע, even before the sin man was . This would seem to present a problem for the explanation we just gave that opined that on the day that man will eat the fruit he will become _ not actually die. The Ramban answers for the אנשי טבע that.... 7. What is the basis given for the position of the אנשי טבע? 8. What is being deduced from the verse above and how? 9. What is this 3rd support for the אנשי טבע? 10. Review the 3 arguments of the אנשי טבע. 11. What is the refutation of the Ramban against the 1st argument of the אנשי טבע? 12. Define exactly the difference between the Ramban and the אנשי טבע regarding the explanation of ביום אכלך ממנו מות תמות 13. What are the 2 different ways the Ramban refutes the 3rd argument of the אנשי טבע? B. What fundamental difference is there between the 2 answers as to the understanding of the position that originally man would live forever? 14. How does the Ramban reverse the tables on the אנשי טבע and use the verse of כי ממנה לוקחת כי עפר אתה ואל עפר תשוב to prove that man would originally not be subject to death? 15. What argument could be raised in favor of the Ramban? 16. What other philosophical question about the idea of never dying can be asked based on the Rambam in the last chapters of הלכות תשובה? || Exams and classroom responses || verses 16 -25 ||  || 1. What is the meaning of marriage 2. What is the meaning of love 3. how does one find a suitable spouse 4. Why is there often strife with in-laws - are there strategies or ideas that can avoid this tension || 1. Is there a connection between G-d commanding the Eitz hadas and seeing man ot good to be alone 2. why not good to be alone' 3. If not good to be alone, why make man alone to begin with 4. why is man made alone as opposed to animal world 5. What is an Eizer Kinegdo? 6. Why is the naming of the animals interjected into the story of the making of woman 7. what does it mean that man did not find an eizer amongst the animals - 8. Why is Chava made from man 9. What is meaning of midrash about 2 partzufim 10. what does Adam mean by this time 11. what is significance of bone of my bones and flesh of my flesh 12. Therefore man shall leave his parents? Cause of what? 13. What does it mean to forsake the parents, what does it mean to cling to his wife? 14. What does it mean to be for one flesh 15. Rashi says one flesh through a child. ramban asks that this also in animals. Can question be resolved 16. Rashi says that if he merits she is an eizer, if not kinegdo for war. rashi sees the 2 terms as contradictory. Plain explanation is a help mate alongside of him, not against him. 17. question on Rashi, what kind of design is this, merit she is an eizer, if not war, like designing an arm and saying that part of the design is that it will 1/2 the time not work. Why design it like this 18.what determines the merit for her to be an eizer 19. Rashi says that Adam slept with all the animals but was not נתקררה דעתו עד שבא על חוה why did Adam have to do that? 20. should this midrash be taken literally || 1. Reading and translating verses and mefarshim 2.Working collaboratively to analyze verses and produce a list of questions || )טז( וַיְצַו יְהֹוָה אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל: )יז( וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת: )יח( וַיֹּאמֶר יְהֹוָה אֱלֹהִים לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ: )יט( וַיִּצֶר יְהֹוָה אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל הָאָדָם לִרְאוֹת מַה יִּקְרָא לוֹ וְכֹל אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ: )כ( וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ: )כא( וַיַּפֵּל יְהֹוָה אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה: )כב( וַיִּבֶן יְהֹוָה אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל הָאָדָם: )כג( וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹּאת: )כד( עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד: )כה( וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבּשָׁשׁוּ רש''י )יח( לא טוב היות וגו' - )ב"ר( שלא יאמרו שתי רשויות הן הקב"ה יחיד בעליונים ואין לו זוג וזה בתחתונים ואין לו זוג: עזר כנגדו - זכה עזר לא זכה כנגדו להלחם רש"י על בראשית פרק ב פסוק כג )כג( זאת הפעם - מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה רש"י על בראשית פרק ב פסוק כד )כד( על כן יעזב איש - רוה"ק אומרת כן לאסור על בני נח את העריות )סנהדרין נז(: לבשר אחד - הולד נוצר ע"י שניהם ושם נעשה בשרם אחד )שם נח(: רמב"ן על בראשית פרק ב פסוק כד )כד( על כן יעזב איש את אביו ואת אמו ודבק באשתו וגו' רוח הקדש אומרת כן לאסור העריות לבני נח והיו לבשר אחד, הולד נוצר על ידי שניהם ושם נעשה בשרם אחד, לשון רש"י ואין בזה טעם, כי גם הבהמה והחיה יהיו לבשר אחד בולדותיהם: והנכון בעיני, כי הבהמה והחיה אין להם דבקות בנקבותיהן, אבל יבא הזכר על איזה נקבה שימצא, וילכו להם, ומפני זה אמר הכתוב, בעבור שנקבת האדם היתה עצם מעצמיו ובשר מבשרו, ודבק בה, והיתה בחיקו כבשרו, ויחפוץ בה להיותה תמיד עמו וכאשר היה זה באדם, הושם טבעו בתולדותיו, להיות הזכרים מהם דבקים בנשותיהם, עוזבים את אביהם ואת אמם, ורואים את נשותיהן כאלו הן עמם לבשר אחד וכן כי אחינו בשרנו הוא )להלן לז כז(, אל כל שאר בשרו )ויקרא יח ו( הקרובים במשפחה יקראו "שאר בשר" והנה יעזוב שאר אביו ואמו וקורבתם, ויראה שאשתו קרובה לו מהם ספר בראשית פרק כד )סז( וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ רש"י על בראשית פרק כד פסוק סז אחרי אמו. דרך ארץ כל זמן שאמו של אדם קיימת כרוך הוא אצלה ומשמתה הוא מתנחם באשתו
 * Chapter 2
 * Chapter 3 verse 7 ||  ||   || Why make only one man - everything else i n specie
 * Chapter 2
 * עֵזֶר כְּנֶגְדּוֹ
 * || Teacher provides notes for this topic

Class is based greatly on idea developed by rabbi Reuven Mann || exams and classroom responses and classwork || verses 16 -25 section 2 answers ||  ||   || 1. Not good to be alone because there is a need to Love and a need to be loved
 * עֵזֶר כְּנֶגְדּוֹ

2.Healthy ego strength a key to life, must be charged by loving and being loved

3. There is a need for a healthy outlet for mans instinctual energy

4. Man not good to be alone follows the command of tree because of both factors, man must have healthy outlet for instinctual energy and a mate to face challenges with.

5. Healthy love interest is that of an =, must be an eizer kinegdo, not just an eizer

6. Above true because A. unhealthy if it is total approval loke a dog for master, excessive naricissism B. more importantly - the love that supports correctly is the love of an = one respects, not the love of an inferior

7. since partner must ahve own ego, potential for conflct built in

8. merit is when person does not view the mate as just for their own needs, but sees it as a miutuality, each must respect others worth

9. merit is in terms of the male because it is the male that more often sees the wife as just to serve his needs, but can be a problem in the reverse as well

10.sexual satisfaction in man requires intimacy - not just physical pleasure

11.intimacy requires see some of one's self in the partner, yet the partner is different

12. this is why woman must be created from man - intimacy

13. important that man know idea 10 and 11 which is why he must first be alone and then try other creatures and only then woman made

14. it says and to adam he did not find an eizer kinegdo in 3rd person, he is an analyzing his nature, not just reacting ||  ||   ||   || classroom discussion and exam ||
 * Eizer Kinegdo 3 - Meaning of love and commitment ||  ||   || 1. intimacy is not what world call being in love - in love is basically enjoying how the other person makes you feel and does not last and is not real love at all

2. the idea of eizer kinegdo is to become independent with support of loved one, not to become a dependent personality

3. this is why one must leave the parents where one is a dependent and seek a relationship as an =.

4. Cling to wife means to make her #1 relationship and vice versa

5. many problems in marriage when spouse senses he/she not #1,

6. till then parents are #1 relationship, as much as we might not like or deny that fact

forsake means to make parents no longer #1 and now spouse is #1

7. built in source of resentment on the part of inlaws is that they are no longer #1. Important to make them still feel important

8. to be one flesh is to recognize that each brings perfections and talents other one does not have and as a partnership they are whole

9. rashi - it is in child rearing where #8 has sharpest expression

10. rashi says that folk saying that after death of mother one clings to wife, points to the difficulty of making spouse #1 ||  || פסוק כד - על כן יעזב איש את אביו ואת אמו ודבק באשתו והיו לבשר אחד: ||   || classroom discussion and exam ||
 * eizer kinegdo 4 ||  ||   || 1. why does adam just call her woman -isha now, but later he calls her chava

2. There is a difference between the sin of adam and that of chava Adam sins because Chava asks him to

3. 2 sources of sin the thing itslef and peer pressure

4. The ecstatic reaction to chava being made reflects too much investment in chava - leads to sin - cant refuse her

5. G-d makes this part of his sin - because you listened to your wife

6. the name ishah reflects this over reaction and the new name chava is a more objective name about her rather than him ||  || )כג( וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹּאת

ז( וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ: ||  || exam classroom discussions || literal or metaphor ||   || 1. What differentiates man from the animal world? || 1. How can there be a creature that talks and thinks at the level of man - does not that come form tzelem Elokim
 * the snake

2. How can the snake be punished, did it have bechira, if yes then problem is - does not that come from tzelem elokim if no- isnt bechira required to be punished?

3. to resolve above questions, some say that the snake is metaphor for yeitzer hara

4. additional issues in favor of snake not being literal

a, snake not given chance to defend itself

b. where is the power of speech taken from the snake?

The snake reprsents the Yeitzer Hara because it does much damage by staying hidden The yeiztzer hara disguises itself and injects its poison into the mind and thought process of man

Rebuttals of arguments in favor of snake being metaphor

(rebuttals means how to counter arguments against snake being literal, not arguments in favor of snake being literal)

1. it is not the power of speech that differentiates man from the animals, rather it is abstract notions that require tzekem elokim, such as relativity

2. part of the snake eating dust is losing power of speech and losing its position as the smartest of animals which also means losing speech

3. Rashi explains מכאן שאין מהפכים בזכותו של מסית

4. the question that bechira requires Tzelem Elokim צריך עיון || 1.reading and translating mefarshim 2.extracting the meaning from the words of the mefarshim || Ibn Ezra Chapter 3 (א) והנחש - יש אומרים כי האש' הית' מבינה ויודעת ל' החיות. ויפרשו ויאמר הנחש ברמיז'. ואחרים אמרו שהוא שטן ואיך לא יראו סוף הפרש' כי איך ילך השטן על גחון ואיך יאכל עפר. ומה טעם לקללת הוא ישופך ראש. ורבים השתבשו לחקור למה היה קילל הנחש ואם הית' לו דעת שלמ'. או ציו' שלא ישיא האש'. ויאמר רב סעדיה גאון אחר שהתברר לו שאין דבור ודעת כי אם באדם לבדו נצטרך לומר כי הנחש גם האתון לא דברו. רק מלאך דבר בשבילם. והשיב עליו רב שמואל בן חפני. והנ' קם רבי שלמ' הספרדי בעל השירי' השקולים וחכם גדול הי' והשיב על רב שמואל. והישר בעיני שהם הדברים כמשמעם והנחש הי' מדבר והיה הולך בקומ' זקופ' והשם דעת באדם שם בו. והנ' הפסוק העיד כי הי' ערום מכל חית השד' רק לא כאדם. ופירוש ערום חכם שיעשה דבריו בערמה ואל תתמה בעבור היות ערום אחרי ערומים והם שני טעמים. כי באלה הצחות בלשון כמו בלחי החמור חמור חמורתים וכן על שלשים עיירים ושלשים עיירים להם. ועוד אם המלאך דבר על פיו אין חטא לנחש. וזה המלאך לא יתכן להיות שלוחו של השם. ואין המלאך ממר' פי השם והשואלים איך מצא הנחש את האשה איננ' שאל': וטעם אף כי יורה כי דבר דברים אחרים ואמר בסוף ק"ו שאמר לכם לא תאכלו כל פרי עץ כלל לא הזכיר הנחש השם הנכבד והנורא כי לא ידעו. גם האשה הוסיפה על מצות השם ולא תגעו בו וכן הוסיפ' אשת מנוח עד יום מותו: || Teacher WorksheetsIbn Ezra What are the 2 most significant questions we asked regarding the snake? יש אומרים כי האש' הית' מבינה ויודעת ל' החיות, ויפרשו ויאמר הנחש ברמיזה,What question is this answering? What question might we ask on this answer? ואחרים אמרו שהוא שטן Explain the above line. ואיך לא יראו סוף הפרש' כי איך ילך השטן על גחון _ In the above lines the אבן עזרא rejects the view that the snake is a __because__

__Rav Saadia Gaon is coming to answer which question?__

__What is his answer?__

__The above line means that__ __disagreed with__ _ and that w ould mean he also disagreed with ___.__ __What might have been the most serious question o__ __n their view - stated below by אבן עזרא?__ _ || exam and classroom discussions || Literal ||  ||   || Arguments in favor of snake being literal
 * The Snake - B

A. danger of saying parts of narratives in the Torah did not occur

B. Ibn Ezra- The punishments to the snake demonstrate that there was an actual creature

C, verse says snake was craftiest creature - so there was a creature

D. how does the snake ask Chava a question וַיֹּאמֶר אֶל הָאִשָּׁה אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן: if its just her yeitzer hara, she obviously knows the answer

E. How does Chava blame the snake if there was no snake, if it was just her?

G-d is called יְהֹוָה אֱלֹהִים in all of account of creation 2 except when the snake is referring to G-d he is only called Elokim. Because the snake can understand the idea of invisible powerful ruler or maker, but to understand the idea of of the " שם המפורש" one must have tzelem Elokim

Definition of Snake - Human being minus Tzelem Elokim

Hypothesis - the artifacts of man that are older than 6000 years old are from creature the torah calls snake

Rebuttals to arguments against position that snake was metaphorical

1. Rambam and others interpret certain stories of torah as not being literal, examples, angels visiting Avraham, and whole book of Job acc. to some

2. all the punishments and being the craftiest creature will have a metaphorical meaning

3. D will be explained when the passage is studied ( basically

4. E - Chava is blaming G-d for giving her yeitzer hara || 1.reading and translating mefarshim 2.extracting the meaning from the words of the mefarshim || Ibn Ezra לא הזכיר הנחש השם הנכבד והנורא כי לא ידעו || __The view of the Ibn Ezra himself is that the snake__ __had the capacity to__ __a__ __nd just like G-d gave this capacity to__ _, so too he gave it to the.

This the leaves the question, if an animal was capable of, what is the difference between ___ and__ _, what power is given to man by that is not present in animals? The Ibn Ezra answers this below - the lines are bold Explain the above passage. In these 2 lines the Ibn Ezra explain the difference between the man and the snake. Explain the difference between man and the snake, write a definition of the snake.

What importance does this Ibn Ezra have for us in todays times? || exam and classroom responses ||
 * Model of sin

The factors that lead to the first sin Chapter 3 verses 1-6 ||  ||   || 1. What is the point of snake asking אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּ especially acc. to the view that it is metaphor for the evil inclination?

2. Emotions exaggerate and feel a restriction much greater than the reality. feels like she cant eat anything if she cant eat that fruit.

3. examples from life where this phenomenon takes place

4. Chava tries to reason with the way she feels but is weakening || 1. Reading and translating verses

2. reading Mefarshim || ספר בראשית פרק ג )א( וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהֹוָה אֱלֹהִים וַיֹּאמֶר אֶל הָאִשָּׁה אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן: )ב( וַתֹּאמֶר הָאִשָּׁה אֶל הַנָּחָשׁ מִפְּרִי עֵץ הַגָּן נֹאכֵל: )ג( וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן תְּמֻתוּן: )ד( וַיֹּאמֶר הַנָּחָשׁ אֶל הָאִשָּׁה לֹא מוֹת תְּמֻתוּן: )ה( כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע: )ו( וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל:

2 רש"י על בראשית פרק ג פסוק א אף כי אמר וגו' - שמא אמר לכם לא תאכלו מכל וגו' ואע"פ שראה אותם אוכלים משאר פירות הרבה עליה דברים כדי שתשיבנו ויבא לדבר באותו העץ || Teacher WS 1. The sin first done by אדם and חוה is instructive as a model for the processes that lead to transgressions involving rebellion against authority. The snake says to the woman, והנחש היה ערום מכל חית השדה אשר עשה ידוד אלקים ויאמר אל האשה אף כי אמר אלקים לא תאכלו מכל עץ הגן: Why is this verse difficult according to those who say the snake is a metaphor for the יצר הרע,

2. How did we explain the meaning of this statement according to the metaphorical view and how does it inform about the first step in sinning. Explain well. || Exam and classroom discussion ||
 * Model of sin B

The factors that lead to the first sin Chapter 3 verses 1-6

B )ד( וַיֹּאמֶר הַנָּחָשׁ אֶל הָאִשָּׁה לֹא מוֹת תְּמֻתוּן ||  || How can the Rabbis make new laws, does that not violate the rule of Dont add to the Torah || 1. How does snake back up his claim that chava will not die and fool Chava?

2. Rashi - Chava adds on to the command and says G-d said not to touch it

3. The first sin in the Torah is being too frum.

4. Distorting a Mitzva by adding must always lead to sin of disagreeing with Mitzva because the distortion will not be in line with reality

5. How can there be a Mitzva Derabanan?

6. Would have been okay if Chava said I will not touch the tree so that I wont come to eat it. problem was attributing it to G-d. Same is the case with Derabanan. Same is true of the Rabbis ||  || 3 רש"י על בראשית פרק ג פסוק ג )ג( ולא תגעו בו - הוסיפה על הצווי לפיכך באה לידי גרעון הוא שנאמר )משלי ל( אל תוסף על דבריו

Rambam Hilcot Mamrim Chapter 2

(ח) וכל בית דין שהתיר שני דברים אל ימהר להתיר דבר שלישי: (ט) הואיל ויש לבית דין לגזור ולאסור דבר המותר ויעמוד איסורו לדורות וכן יש להן להתיר איסורי תורה לפי שעה מהו זה שהזהירה תורה לא תוסיף עליו ולא תגרע ממנו שלא להוסיף על דברי תורה ולא לגרוע מהן ולקבוע הדבר לעולם בדבר שהוא מן התורה בין בתורה שבכתב בין בתורה שבעל פה כיצד הרי כתוב בתורה לא תבשל גדי בחלב אמו מפי השמועה למדו שזה הכתוב אסר לבשל ולאכול בשר בחלב בין בשר בהמה בין בשר חיה אבל בשר העוף מותר בחלב מן התורה אם יבוא בית דין ויתיר בשר חיה בחלב הרי זה גורע ואם יאסור בשר העוף ויאמר שהוא בכלל הגדי והוא אסור מן התורה הרי זה מוסיף אבל אם אמר בשר העוף מותר מן התורה ואנו נאסור אותו ונודיע לעם שהוא גזרה שלא יבא מן הדבר חובה ויאמרו העוף מותר מפני שלא נתפרש כך החיה מותרת שהרי לא נתפרשה ויבא אחר לומר אף בשר בהמה מותרת חוץ מן העז ויבא אחר לומר אף בשר העז מותר בחלב פרה או הכבשה שלא נאמר אלא אמו שהיא מינו ויבא אחר לומר אף בחלב העז שאינה אמו מותר שלא נאמר אלא אמו לפיכך נאסור כל בשר בחלב אפילו בשר עוף אין זה מוסיף אלא עושה סייג לתורה וכן כל כיוצא בזה ||  || exam and classroom discussion || Part 2
 * Model of sin B

The factors that lead to the first sin Chapter 3 verses 1-6

B )ד( וַיֹּאמֶר הַנָּחָשׁ אֶל הָאִשָּׁה לֹא מוֹת תְּמֻתוּן ||  || How should one relate to kashrut and like laws with no apparent reason? || 1. Rashi - Chava adds on to the command and says G-d said not to touch it

2. Rashi says snake pushed Chava into the tree and when she did not die it proved G-d was lying.

3. Questions on Rashi

A. why did she add on to the mitzva, is it just an honest mistake?

B. it was an accident so of course she wud not die

C. You shall die does not mean immediately, so again no proof. If one answers and says she thought it meant immediately, question becomes why didnt Chava understand the correct pshat, is she not as smart as the Ramban?

4. why does it say later she saw it was good to eat and pleasing to the eyes, shouldnt pleasing to the eyes come first?

5. Chava turned the halacha into a taboo, some evil lurking in the fruit rather than relating to it as a restriction on instinctual pleasure and needing to subjugate ones self to g-ds will.

6. if a mystical poison a. cant touch it b. affect of its evil immediate c. does not matter if you r fault or not

7. once she saw fruit realistically, good to eat, she could then look at how beautiful it was || 1. read and translate Mefarshim

2. analyze Mefarshim - come up with the core questions || 4 רש"י על בראשית פרק ג פסוק ד )ד( לא מות תמותון - דחפה עד שנגעה בו אמר לה כשם שאין מיתה בנגיעה כך אין מיתה באכילה )ב"ר(

6 רמב"ן על בראשית פרק ג פסוק ו )ו( כי טוב העץ למאכל היתה סבורה כי הוא מר וסם המות, ולכן יזהירנו ממנו ועתה ראתה כי הוא מאכל טוב ומתוק: וכי תאוה הוא לעינים, שבו יתאוה ויתור אחרי עיניו: ונחמד העץ להשכיל - כי בו ישכיל לחמוד, ונתנה התאוה לעינים והחמדה בשכל והכלל, כי בו ירצה ויחפוץ בדבר או בהפכו: || Teacher WS According to Rashi, how did the snake prove to her that she would not die from eating the עץ הדעת ?

B. We asked 3 questions on this Rashi. Explain them.

3. Answer the 3 questions with one theory. Show how all the questions are resolved.

4. Explain the idea in the verses below and what step it is in the process of sin. || Exam and classroom discussions ||
 * Model of sin C

The factors that lead to the first sin Chapter 3 verses 1-6

)ה( כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע: ||  ||   || 1. Next step of sin is accusing the authority of making the law for its own benefit at expense of the one commanded; accusing a nefarious motive to the law ||  || )ה( כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע || Teacher WS 5. Explain the idea in the verse below and what step it is in the process of sin. || exam and classroom discussion ||
 * Model of sin D

The factors that lead to the first sin Chapter 3 verses 1-6

ו( וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל ||  ||   || 1. next step in sin is overestimation of the pleasure, fantasy about how unbelievable the pleasure will be.

summary of the 4 steps of sin A. exaggerating the effect of the restriction B. distort the halacha C. perversion in idea of G-d - nefarious motive of authority D. Fantasy - overestimation of the pleasure

3. Man evil inclination more than animal world in qualitative way because it involves fantasy and infects the thought process. || Drawing out idea from the text || ו( וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל || Teacher WS

5. Explain the idea in the verse below and what step it is in the process of sin. ו( וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל:

6. Summarize the 4 steps that lead to a sin of rebellion. || exam and classroom discussion ||
 * The sin of the tree of knowledge of good and Bad

Class based on Shiur of rabbi Israel Chait ||  ||   || 1. How can it be proven that the story of the sin of tree is part of 2nd account of creation - from the fact that it says Hashem Elokim during the 2nd account and this continues till birth of Kayn.

2. Chazal say before sin Yeitzer Hara was external, and as result of sin became internal

3. Q - How can there be only external yeitzer hara, does not the yeitzer hara have to affect something internal in aperson?

4. What changes occurred in man as aresult of the sin?

5. Why is this story part of creation?

6. Why is this story one of G-ds mercy, were there not stiff punishments, - Rashi in Chapter 1 verse 1 says that the reason the name Hashem was used in 2nd account is because G-d saw he wud need attribute of mercy for world to continue.

7. What does it mean attribute of judgement and attribute of mercy - Hasem Echad, G-d should just act in most rational matter?

8. Main question raised in Guide for the Perplexed Chapter 2

It would at first sight appear from Scripture that man was originally intended to be perfectly equal to the rest of the animal creation, which is not endowed with intellect, reason, or power of distinguishing between good and evil: but that Adarn's disobedience to the command of God procured him that great perfection which is the Peculiarity of man, viz., the power of distinguishing between good and evil-the noblest of all the faculties of our nature, the essential characteristic of the human race. It thus appears strange that the punishment for rebelliousness should be the means of elevating man to a pinnacle of perfection to which he had not attained previously. This is equivalent to saying that a certain man was rebellious and extremely wicked, wherefore his nature was changed for the better, and he was made to shine as a star in the heavens."

9. Proofs that man had knowledge before sin A. a mitzva cab only be given to a creature of intelligence. B. namimg of the animals C. tezelem Elokim

10. answer of Rambam - before sin man had knowledge of true and false - after sin he has knowledge of good and bad as well.

11. questions on Rambam's answer

A. still a gain, not a loss and the ability to know good from bad was the precise example of the question asked

B. Since he had mizvah, he must have had knowledge of good and bad before the sin

C. Rambam seems to be confusing the idea of knowledge with branches of knowledge - one can say about charity that it is true that it is good to give charity. it is false that there is no problem in murdering innocent people

12. Rashi says that knew they were naked means naked from the motzva, because even a blind man knows when he is physically naked.

13. question on Rashi - but verse says he made clothes proving it was physically naked

14. plain pshat is that now he knew there was something unbecoming in being naked.

15. Rashi is showing that this was not isolated feeling but product of a new faculty in man, the superego or conscience that has an emotional sense of right and wrong. Main pain was guilt over sinning.

16. why the superego produced as a result of this sin.

17. Sin involved qualitative change in yeitzer hara from external to internal. Chazal say נתוסף לו תאוה על תאותו לשעבר אם לא היה רואה לא היה מתאוה עכשיו בין רואה בין שאינו רואה הוא מתאוה psychological definition - before psychic energy flowed towards pursuits of tzelem Elokim, and could be distracted by an object. After sin natural flow of energy is to the instinctual

18. This is death blow to man for there will be nothing to direct him to tzelem elokim

19. the superego is the antidote - an emotional wheel that opposes the id.

Difficulty in learning is taking the energy that flows to physical and redirecting it to chachmah. This is why chazal say if you leave learning for one day, it leaves you for a 2nd.

20. This puts man into conflict - superego not always correct.

21. this is why part of the story of creation, man determined his nature'

22. midat hadin is following the basic blueprint, rachamim is when g-d acts to rectify shortcoming of man

23. problem - verse says man became like us to know good and bad - seems to mean actual knowledge

24. rambam and onkelos interpret the verse to mean - man is unique in that he decides what is good or bad for him || 1. reading and understanding mefarshim

2. analyzing mefarshim

3. restating complex ideas in ones own words || רש"י על בראשית פרק א א ברא אלהים - ולא אמר ברא ה' שבתחלה עלה במחשבה לבראותו במדת הדין וראה שאין העולם מתקיים והקדים מדת רחמים ושתפה למדת הדין. והיינו דכתיב ביום עשות ה' אלהים ארץ ושמים:

Guide for the Perplexed

CHAPTER II Some years ago a learned man asked me a question of great importance; the problem and the solution which we gave in our reply deserve the closest attention. Before, however, entering upon this problem and its solution I must premise that every Hebrew knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, and that Onkelos the proselyte explained it in the true and correct manner by taking Elohim in the sentence," and ye shall be like Elohim" (Gen. iii. 5) in the lastmentioned meaning, and rendering the sentence" and ye shall be like princes." Having pointed out the homonymity of the term" Elohim" we return to the question under consideration." It would at first sight," said the objector," appear from Scripture that man was originally intended to be perfectly equal to the rest of the animal creation, which is not endowed with intellect, reason, or power of distinguishing between good and evil: but that Adarn's disobedience to the command of God procured him that great perfection which is the Peculiarity of man, viz., the power of distinguishing between good and evil-the noblest of all the faculties of our nature, the essential characteristic of the human race. It thus appears strange that the punishment for rebelliousness should be the means of elevating man to a pinnacle of perfection to which he had not attained previously. This is equivalent to saying that a certain man was rebellious and extremely wicked, wherefore his nature was changed for the better, and he was made to shine as a star in the heavens." Such was the purport and subject of the question, though not in the exact words of the inquirer.

Now mark our reply, which was as follows:-" You appear to have studied the matter superficially, and nevertheless you imagine that you can understand a book which has been the guide of past and present generations, when you for a moment withdraw from your lusts and appetites, and glance over its contents as if you were reading a historical work or some poetical composition. Collect your thoughts and examine the matter carefully, for it is not to be understood as you at first sight think, but as you will find after due deliberation; namely, the intellect which was granted to man as the highest endowment, was bestowed on him before his disobedience. With reference to this gift the Bible states that man was created in the form and likeness of God." On account of this gift of intellect man was addressed by God, and received His commandments, as it is said:" And the Lord God commanded Adam" (Gen. ii. 16) -- for no commandments are given to the brute creation or to those who are devoid of understanding.

Through the intellect man distinguishes between the true and the false. This faculty Adam possessed perfectly and completely. The right and the wrong are terms employed in the science of apparent truths (morals), not in that of necessary truths, as, e.g, it is not correct to say, in reference to the proposition" the heavens are spherical," it is" good" or to declare the assertion that" the earth is flat" to be" bad" : but we say of the one it is true, of the other it is false. Similarly our language expresses the idea of true and false by the terms emet and sheker, of the morally right and the morally wrong, by tob and ra'. Thus it is the function of the intellect to discriminate between the true and the false -- a distinction which is applicable to all objects of intellectual perception. When Adam was yet in a state of innocence, and was guided solely by reflection and reason -- on account of which it is said:" Thou hast made him (man) little lower than the angels" (Ps. viii. 6) -- he was not at all able to follow or to understand the principles of apparent truths; the most manifest impropriety, viz., to appear in a state of nudity, was nothing unbecoming according to his idea: he could not comprehend why it should be so. After man's disobedience, however, when he began to give way to desires which had their source in his imagination and to the gratification of his bodily appetites, as it is said," And the wife saw that the tree was good for food and delightful to the eyes" (Gen. iii. 6), he was punished by the loss of part of that intellectual faculty which he had previously possessed. He therefore transgressed a command with which he had been charged on the score of his reason; and having obtained a knowledge of the apparent truths, he was wholly absorbed in the study of what is proper and what improper. Then he fully understood the magnitude of the loss he had sustained, what he had forfeited, and in what situation he was thereby placed.

רש"י על בראשית פרק ג פסוק ז )ז( ותפקחנה וגו' - לענין החכמה דבר הכתוב

ולא לענין ראיה ממש

וסוף המקרא מוכיח:

וידעו כי עירומים הם -

אף הסומא יודע כשהוא ערום

אלא מהו וידעו כי עירומים הם

מצוה אחת היתה בידם

ר(

)כב( וַיֹּאמֶר יְהֹוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם

אונקלוס על בראשית פרק ג פסוק כב )כב( ואמר יי אלהים הא אדם הוה יחידי בעלמא מניה למידע טב וביש וכען דלמא יושיט ידיה ויסב אף מאילן חייא וייכול ויחי לעלם:

רמב"ם יד החזקה - הלכות תשובה פרק ה )א( רשות לכל אדם נתונה אם רצה להטות עצמו לדרך טובה ולהיות צדיק הרשות ביד ו ואם רצה להטות עצמו לדרך רעה ולהיות רשע הרשות בידו הוא שכתוב בתורה הן האדם היה כאחד ממנו לדעת טוב ורע כלומר הן מין זה של אדם היה יחיד בעולם ואין מין שני דומה לו בזה הענין שיהא הוא מעצמו בדעתו ובמחשבתו יודע הטוב והרע ועושה כל מה שהוא חפץ ואין מי שיעכב בידו מלעשות הטוב או הרע וכיון שכן הוא פן ישלח ידו ונתערטלו הימנה )ב" || teacher notes given to students

also TS ספר בראשית פרק ג )כב( וַיֹּאמֶר יְהֹוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: What problem does the above verse pose for the theory of the Rambam about the meaning of the עץ הדעת טוב ורע ?

How can this be answered? || exams and classroom discussions || Hiding from G-d ||  ||   || 1. read verses 7-11 adam hides from G-d
 * Chapter 3 verses 7-11

2. Isnt it rediculous to hide form g-d?

3. Why doesnt g-d criticize him for hiding

4. why did he say afraid of being naked if he had on chagorot?

5. Griz - one may learn and say shema in loin cloth but not daven, cant be lifnei hashem unless fully dressed. Hide here means attempt to avoid prophecy or must be in bushed as a kind of clothes because cant be before g-d.

6. Who told you that you are naked means there is such a law, but what caused you to have to keep such a law

7. Seforno same as afraid of moshe after golden calf ,sin causes sense of unwothiness

8. choice of words betrays psychological aspect, fear is a sense of unworthiness - hiding from G-d because he does not deserve to satnd before zg-d

9. why does it say _ וַיִּשְׁמְעוּ plural and וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ singular

10. With confrontation of G-d looming, it was every man for himself

11. proof - Adam sells out Chava || 1, read and translate mefrashim

2, analyze a text || : )ח( וַיִּשְׁמְעוּ אֶת קוֹל יְהֹוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהֹוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן:

הגרי"ז הלוי על בראשית פרק ג פסוק ז [ז-יא] ותפקחנה עיני שניהם וידעו כי עירומים הם ויתפרו עלה ויעשו להם חגורות. וישמעו את קול אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ה' אלקים בתוך עץ הגן. ויקרא ה' וגו' ויאמר לו איכה. ויאמר את קולך שמעתי בגן ואירא כי עירום אנכי ואחבא. ויאמר מי הגיד לך כי ערום אתה, המן העץ אשר צויתיך לבלתי אכל ממנו אכלת. ע"כ וצ"ב מאי האי דאדם התחבא מפני ה' הלא מופלא הוא. וגם לא מצינו בקרא שתבעו ממנו את זה, ורק מי הגיד לך. והנראה, דהנה איתא בברכות כ"ד ע"ב תנ"ה היתה וכו' חגורה על מתניו מותר לקרא ק"ש, אבל לתפילה עד שיכסה את לבו, ופירש"י אבל לתפילה צריך הוא להראות את עצמו כעומד לפני המלך, ולעמוד באימה, אבל ק"ש אינו מדבר לפני המלך, ע"כ, הרי דחלוק קיום מצוה מתפילה, דקיום מצוה די שיכסה ערותו, אבל תפילה כשעומד לפני המלך צריך לכסות את לבו, דצריך לעמוד באימה להראות את עצמו כעומד לפני המלך. ולזה מבוארים הדברים היטב, דכשאדם וחוה ידעו כי עירומים הם תפרו עלה תאנה ועשו להם חגורות בכדי שיוכלו לקבל עליהם עול מלכות שמים. וגם לעבדה ולשמרה היה מ"ע עליו, עי' פרש"י, אך כששמעו את קול ה' אלקים מתהלך בגן, והיו צריכים לכסות את לבם, ולזה התחבאו וכסו את עצמם. וענהו "את קולך שמעתי" והיינו שאצטרך לעמוד לפני המלך, "ואירא" הרי עלי דין מורא, שצריך להיות כאדם העומד לפני המלך ולעמוד באימה, "כי עירם אנכי ואחבא" ואני הלא ערום ולזה התחבאתי, וע"ז אמר לו ה' הן זה נכון שצריך מעתה לעשות כן אבל "מי הגיד לך כי ערום אתה" מי גרם לך להכניס עצמך בדין זה. אין זה כי אם "המן העץ אשר צויתיך לבלתי אכל ממנו אכלת": ואח"כ כתוב )ג' כ"א( ויעש ה' אלקים לאדם ולאשתו כתנות עור וילבשם. והיינו דעכשיו כבר הוכרחו לכתנות, להיות להם לכסות לבם.( וזהו דמבואר במה שאיתא באבות פ"ד ועל כרחך אתה עתיד ליתן דין וחשבון לפני ממה"מ הקב"ה, ע"כ. וצ"ב מה שאיתא דהאדם עצמו יתן "דין" על מעשיו למה שעשה כך וכך, שבאמת מצד הדין היה עליו לעשות כך וכך אבל יתן גם "חשבון" מה שגרם שיהיה הדין כך. והיינו כנ"ל שהיה באמת צריך להחבא מצד הדין, אבל עשה לו חשבון שהוא גרם לזה:

חזקוני על בראשית פרק ג פסוק י )י( כי עירם אנכי - אעפ"י שכבר תפרו עלה תאנה י"ל שמא לא כיסו אלא בשר ערוה בלבד.

ספורנו עה"ת ספר בראשית פרק ג פסוק י )י( ואירא. כמו שקרה לישראל אחר חטאם כאמרו וייראו מגשת אליו ||  || exam

classroom responses ||
 * Chapter 3 verses 9-12

G-d confronting Adam after the sin ||  || 1. How should an authority approach someone who has done wrong?

2. How should someone who has done wrong respond to the sin? || 1. 1. Did G-d not know where Adam was?

2. Rashi - to stast conversation so he wont be startled

3. proper way to approach sinner, softly - give person chance to take responsibilty

Ramban - וַיִּשְׁמְעוּ אֶת קוֹל יְהֹוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם g-d reveals himself softly - not as he usually does with great awe

4. Seporno, why are you not out i the open like you were before?

5. Griz, why may you not be out in the open like before

6. Verse 10 Adam is being being righteous, so in verse 11 G-d makes it easy - he lays out the sin - all adam has to do is say yes, i sinned

7. verse 11- Adam blames Chava and G-d - the one who gave him chava - for the sin,

8. Mans punishment comes not necessarily from the sin of eating, but from the sin of denying responsibility

9. At that point G-d has nothing further to say to Adam || 1, read and translate mefrashim

2, analyze a text || ט( וַיִּקְרָא יְהֹוָה אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה: )י( וַיֹּאמֶר אֶת קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי עֵירֹם אָנֹכִי וָאֵחָבֵא: )יא( וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל מִמֶּנּוּ אָכָלְתָּ: )יב( וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי מִן הָעֵץ וָאֹכֵל:

רש"י על בראשית פרק ג פסוק ט )ט( איכה - יודע היה היכן הוא אלא ליכנס עמו בדברים שלא יהא נבהל להשיב אם יענישהו פתאום )ב"ר( וכן בקין )בראשית ד( אמר לו אי הבל אחיך וכן בבלעם )במדבר כב( מי האנשים האלה עמך ליכנס עמהם בדברים וכן בחזקיהו בשלוחי מרודך בלאדן )ישעיה לט(:

ספורנו עה"ת ספר בראשית פרק ג פסוק ט )ט( איכה. שאינך נראה בגן כמאז שנחבאת עתה ולא עשית כן מקודם ||  || class discussion, test || G-d and Chava ||   ||   || 1. Chava too avoids blame
 * verse 13

2. If snake is metaphor, how can she blame it on herself?

3. A. man excuses himself for sinning because the emotion was too powerful and cant control himslef

B. it is G-ds fault for giving her Yeitzer hara

4. Why does G-d not introduce the sin for Chava like he did for Adam?

5. Ramban - Chava had 2 sins A. eating B. giving the fruit to Adam so G-d could not limit sin by saying did you eat from the fruit

6. question on Ramban, why does God not spell out both sins

7. alternante explanation - she was with adam and heard initial question of why did you eat from the fruit - ice already broken. || 1, read and translate mefrashim

2, analyze a text || )יג( וַיֹּאמֶר יְהֹוָה אֱלֹהִים לָאִשָּׁה מַה זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל:

רמב"ן על בראשית פרק ג פסוק יג )יג( וטעם מה זאת עשית לעבור על מצותי, כי האשה בכלל אזהרת אדם, כי היתה עצם מעצמיו בעת ההיא, וכן היא בכלל העונש שלו ולא אמר באשה "ותאכלי מן העץ", כי היא נענשה על אכילתה ועל עצתה, כאשר נענש הנחש ועל כן אמרה הנחש השיאני ואוכל, כי העונש הגדול על האכילה והנה מכאן נוכל ללמוד עונש למחטיאי אדם בדבר, כאשר למדונו רבותינו )פסחים כב:, ע"ז ו( בפסוק ולפני עור לא תתן מכשול )ויקרא יט יד( ||  || classrrom responses. exam || 14, 15 the punishment to the snake A ||  ||   || 1. why is the snake not given chance to defend himself?
 * Chapter 3 Verses

2. answer A snake a metaphor for Yeitzer hara

3. Abarbanel explains that snake had no free choice and is punished in the same sense as an ox that killed aperson, remove the evil

so it also explains why not given chance to defend himslef

4. Rashi we do not search after the merit of a מסית proof is that snake could have answered Chava should listen to the teacher not the student had he been given the chance

5. question on Rashi - ממה נפשך Is this a valid argument, if yes, then how can G-d not allow it to be argued and furthermore even if not argued, should not G-d have to take that into account, if invalid argument, then the proof is lost?

6. What is the idea of אין מהפכים בזכותו של מסית do we want to convict someone accused of being a מסית even if he or she is innocent?

7. Possible explanation _ Justice is usually slanted to come to an innocent verdict

argument of דברי הרב ודברי התלמיד דברי מי שומעין does not prove no guilt to snake, still is responsible but law can accept the argument in that it only punishes those who actually do the crime

so normally the argument would be accepted as a merit to get the defendant off- but not by a מסית

essence was not that snake could not speak, not speaking shows no desire to acquit

8. Why is Chava not a מסית for getting Adam to sin?

9. מסית is when one directly attacks the proper ideas about G-d, so Nachash was a מסית' because of his attacks against G-d, )ה( כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע: not for tempting her

What Chava did is only לפני עור not מסית'

10. Is the opinion that snake metaphor unable to learn this lesson of Rashi

11. Can learn it out because once the metaphor exists, the snake should be given chance to defend himself || 1, learn the meaning of, and how to ask a ממה נפשך question

2. Read and translate verses and Mefarshim,

3, Compare answers || )יד( וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ: )טו( וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב:

רש"י על בראשית פרק ג פסוק יד )יד( כי עשית זאת - מכאן שאין מהפכים בזכותו של מסית שאילו שאלו למה עשית זאת. היה לו להשיב דברי הרב ודברי התלמיד דברי מי שומעין )סנהדרין כט( || Teacher WS What reason did the above Rashi give for G-d not asking the snake to defend himself?

B. What was our ממה נפשך question on Rashi?

C How did we explain the deeper meaning of the idea Rashi presents? || 1. classroom discussions

2. Exams || literal snake ||  ||   || 1. how are the punishments to the snake מדה כנגד מדה
 * Punishment to the snake B

2. אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּי snake used position as wisest of all animals to sin so snake becomes most cursed down in the ground - loses stature

explains the big gap between man and every other animal

3. eat dust - was seeking pleasure acc. to Chazal was hoping somehow only Adam wud eat fruit and snake wud get Chava so snake loses pleasure of eating

4. in same vein consequence wud now be hatred between the snake and former desired love object

5. is not biting mans heel a punishment to man, not the snake?

6. Ramban - man crushes head and snake only bites heel so advantage man

Ohr Hachaim mankind held responsible for downfall of snake - had man not listend to the snake, snake wud not have had this fate - this is complaint of snake against man

lesson - when you give in to seducer, you are held accountable somewhat for the corruption that results in the person trying to cause you to sin || 1. analyzing the verses || אָרוּר אַתָּה מִכָּל הַבְּהֵמָה

וּמִכֹּל חַיַּת הַשָּׂדֶה עַל גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ: )טו( וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב: ||  || class discussion test || metaphorical snake ||  || what is the meaning of the evil inclination || 1. cursed from all the animals
 * Punishment to the snake C

seporno - man must work hard for pleasures, other animals satisfied without so much trouble

other animals are basically happy, man is constantly unsatisfied - following emotions and instincts leads to unhappiness

2. crawl on the belly - pleasure encounters tremendous resistance and friction -

and instincts will cause man to crawl and progress to perfection at a slow pace

man can never fulfill even 1/2 of his desires

3. eating dust - the reality never measures up to the fantasy

4, enmity with אֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה sexuality not accepted in a woman, man is a playboy and a woman is a slut ' many religions and cultures (not Judaism ) feel women should not enjoy intercourse

5. הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב

a, Tzelem Elokim can overcome yeitzer ra wuth knowledge

כלי יקר A. man can beat major (Rosh) transgressions down but evil inclination gets him at his heel - the small transgressions and works it way up

B. Man can win if he holds at the beginning abut if he caves then evil inclination gets upper hand

C. in the rosh of life - young man can change and perfect himself but at the end part of life much harder to defeat yeitzer ra ||  ||   ||   ||   ||
 * 1, the punishment to Chava ||  ||   || עצבונך

רש''י pain of raising children SEporno menstrual pain Ibn Ezra 1st sexual expereience painful

הרנך Rashi pain of pregnancy Seporno pregnacy and labor Ibn Ezra raisng kids

בעצב תלדי בנים Rashi - Labor Pain Seporno raising kids

וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל בָּךְ:

Rashi - sexual desire for husband but wont be comfortable asking for realtions

Ramban - will desire to have a male sexually even though he does not treat her well

in essence the punishments to the woman are A. physical troubles surrounding sexuality b. child rearing - burdensome responsibility C. controlled or dominated by the male

responses to 1. desire to unleash instinctual part of nature - so pain and responsibility puts the brakes on the instincts 2, ego desires - be like elokim - winds up dominated by partner and also a slave to children 3. also gave man the fruit so she wouldnt be replaced by another so she violated the parntership and winds up dominated 4. as initiator of sin she will have trouble intiating sexual activity || reading and analyzing text and mefarshim || אֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל בָּךְ: || teacher chart that cant be pasted in here || 1. class dicussions

2. exams ||
 * Punishments to Adam

verses 17-19 ||  || Whose punishment is worse, Adam or Chava || 1,, g-d makes man's defense his crime - punished because he listened to chava

2.

Mans Punishment boils down to 1. spends most of life working to meet needs

Possible reason for the punishment

a, puts a brake on the pusuit of תאווה because he must subordinate his drive for pleasure to the drive for survival

b. part of sin was to listen to Chava - get her approval so now he must work like a dog to get her approval

2. thorns and thistles - nothing ever works out perfectly - always problems and annoying things going wrong - (like the wikki erasing the last 20 minutes of straight typing I just did ) possible reasons - the frustration of the physical causes person to look for satisfaction in the spiritual realm

also - Adam blamed G-d for Chava and accepted her argument that g-d was trying to keep them from a great good, so man was a כפוי טוב -so g-d took away a lot of good that had been bestowed on adam

3. death - acc, to those who say man was to live forever - the new position of the yeitzer hara being internalized meant that perfection can only be reached by dying and being removed from the physical,

acc. to those he wud die anyway - death needs to come sooner so that the man has better chance of realizing that his ultimate good will be through spiritual pusuits because he is soon to die || reading and analyzing text || )יז( וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ: )יח( וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה: )יט( בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב: ||  || 1. class discussions and exams ||
 * Punishement to Adam B

the gemara on the contradiction between וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה and תֹּאכַל לֶחֶם ||  ||   || 1, Question - is man going to eat עֵשֶׂב הַשָּׂדֶה or לֶחֶם ?

2. Answer of the Gemara

R. Joshua b. Levi said: When the Holy One, blessed be He, said to Adam, ‘Thorns also and thistles shall it bring forth to thee,’ tears flowed from his eyes, and he pleaded before Him, ‘Sovereign of the Universe! Shall I and my ass eat out of the same crib!’ But as soon as He said to him, ‘In the sweat of thy face shalt thou eat bread,’ his mind was set at rest. R. Simeon b. Lakish said: Happy are we that we did not remain subject to the first! Abaye observed: Yet we have still not [altogether] been removed from it, for we eat herbs of the field.

3. questions on the gemara

A, if G-d was to give Man Lechem, why did he make him cry for it?

B. Why did G-d give in to man if he was better without the lechem?

C. Does Reish Lakish think he knows better than Adam?

D. did we, or did we not get removed from the vegetables?

4. 2 punishments - one imposed by G-d and one imposed on man by man himself G-d imposed וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה man imposes on himself בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם

5. Lechem is the confusion between luxury and necessity

he thinks he is working for things he cant live without in reality they are not necessity but coming from a certain need for self esteem

example - I cant live on laurie lane - i really need a bigger house in kings Arms -

6. Reish lakish is saying that if we cud only get over that self esteem emotion, we wud be much happier and Abaye is saying that an individual can determine how much of the curse of Lechem applies to himself || interpreting a medrash || תלמוד בבלי מסכת פסחים דף קיח/א אמר רבי יהושע בן לוי בשעה שאמר הקדוש ברוך הוא לאדם וקוץ ודרדר תצמיח לך זלגו עיניו דמעות אמר לפניו רבונו של עולם אני וחמורי נאכל באבוס אחד כיון שאמר לו בזעת אפך תאכל לחם נתקררה דעתו אמר רבי שמעון בן לקיש אשרינו אם עמדנו בראשונה ועדיין לא פלטינן מינה דקא אכלינן עיסבי דדברא

2 || Teacher WS

רי יהושע is disturbed by a seeming inconsistency between verse 18 and 19. What is it?

B. What is his solution?

C. ריש לקיש went on to comment and basically said 2 things. A. ________ B. ______ 2. This leads us to pose 3 questions. A.

B.

C.

3 Solve the above problems and uncover the real meaning of this Medrash. What important idea about man's punishment is being proposed and what is the deeper meaning of לחם in this חז''ל? || classroom responses and exam ||
 * )כא( וַיַּעַשׂ יְהֹוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם: ||  ||   || 1. Why does the Torah tell us that g-d clothed them

2. why does G-d clothe them, let them do it themselves

3. G-d wants to show his love for themn after he has punished them, they should not feel that an unbidgeable gap has been created

4. lesson for authorities and parents to make sure to show love while at same time disciplining ||  || )כא( וַיַּעַשׂ יְהֹוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם: ||   || exam ||

ויברך ויר ויקדש THE CLASS אבן עזרא רש''י