וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃

Lemekh said to his wives. This is the first poem in the Torah. It is structured in the form of parallels between pairs of phrases, as is common in the poetry of the Bible: Ada and Tzila, hear my voice; wives of Lemekh, listen to my speech; for I have slain a man for my wound and a child for my injury. The Torah does not provide the background for Lemekh’s poem. According to one midrash, Lemekh killed Cain unwittingly, and the phrase “I have slain a man” is Lemekh’s confession. Some commentaries maintain that Lemekh’s statement is not an expression of regret but a boast, as if to say: One who wounds me or bruises me I will kill. It is possible that Lemekh was confessing to his wives that he too participated in some act of killing, not necessarily the murder of Cain, but that he acted unwittingly.

כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃

Therefore, as Cain shall be avenged sevenfold, and Lemekh seventy-seven-fold. If God had pity upon Cain and assured him that he would be avenged sevenfold, then I, who killed unwittingly, deserve even greater protection than that provided to Cain (verse 15).

וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃

At first, Adam and Eve had two sons, until one killed the other. It is possible that because of this terrible tragedy of the first murder in the first family, the couple did not immediately want to reproduce. Perhaps they wondered whether they even wanted to bring another child into the world. It took some time until they recovered, after which Adam was intimate with his wife again and she gave birth to a son, and she called his name Seth [Shet]: As God has provided [ shat ] me with another offspring in place of Abel, as Cain killed him. From the continuation of the record of human history, it emerges that Seth was the foundation of mankind. All of humanity descended from him, effectively making him the father of the human race. This is why the Bible uses the expression “sons of Seth” as a synonym for sons of Adam, or people.

וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהוָֽה׃ (פ)

And to Seth too a son was born; and he called his name Enosh. The name Enosh is also used as a synonym for mankind. Then commenced [ huḥal ] proclaiming the name of the Lord. There are two opposing interpretations of this statement. According to one opinion, this means that during the period of Enosh, people began to institute prayer and organized worship. Previously, Cain and Abel brought offerings out of a spontaneous religious awakening, without any temple or established structure for worship. Only in the generation of Enosh, when human society grew, did there develop an orderly forum for calling in the name of God. According to the second opinion, the term huḥal relates to the words ḥullin, non-sacred, and ḥillul, desecration. That is, in the days of Enosh people began to desecrate the name of God by introducing idol worship. Initially, idolaters believed in the oneness of God, but they thought that entities through which His power is expressed, either through impressive force, beauty, or some unique quality, were also worthy of reverence. It is only a short leap from such a belief to deifying the entities themselves. The calling of various objects and powers in the name of God, whether this occurred at once or as a gradual process of deterioration that merely began in the generation of Enosh, is at the root of idol worship.

זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃

This is the book of the legacy of Adam. Although the Torah already discussed the events of Adam’s life, that was not a historical record with any chronological context. Until here, the Torah has presented fundamental paradigms: the Garden of Eden, the sin and its punishment, choosing evil, the first children, sibling rivalry, the first murder, and regret. This chapter provides a short survey of many generations, beginning with the dawn of human history. This process began on the day that God created man, in the likeness of God He made him. The uniqueness of man is that he was created in the likeness of God, and his history therefore merits special attention.

זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃ (ס)

Male and female He created them. Earlier, the Torah detailed the complex process of creating man. Here it simply states that the male and the female were initially created together. Though this might seem to contradict the previous account, wherein the woman was built from the man while he was in a deep sleep (2:21–22), that was merely a procedure in which the theretofore unified male and female forms were separated from one another. He blessed them, and He called their name Man [Adam], on the day they were created. Of the various terms for human beings, including Adam, ish, Enosh, and gever, Adam is the primary name for the human race and most representative of its essence, both because man was created from the adama, ground (2:7), and because he was formed in the demut, likeness, of God (see verse 1; 1:26). Indeed, this is how the Sages explain the verse: “I will be like [ edammeh ] the Most High.”

וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃

Adam lived one hundred and thirty years, and begot a son in his likeness, after his image. Some commentaries maintain that before this time, he begot defective offspring who were not in his likeness or after his image. However, the plain meaning of the text is that the child born after 130 years resembled Adam, and this has no bearing on any kind of defect in other offspring. And he called his name Seth [Shet]. This name resembles the word tashtit, foundation, as humanity was founded upon him.

וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

The Torah now provides an extremely brief list of the generations until the time of the flood: The days of Adam after he begot Seth were eight hundred years; and during this time he begot sons and daughters. The Torah does not provide the names of these children or any details of their lives, as they have no importance for the reader.

וַיִּֽהְי֞וּ כָּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ (ס)

All the days that Adam lived were nine hundred and thirty years; and he died.

וַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ׃

Seth lived one hundred and five years, and he begot Enosh.

וַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

Seth lived after he begot Enosh eight hundred and seven years; and he begot sons and daughters.

וַיִּֽהְיוּ֙ כָּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ (ס)

All the days that Seth lived were nine hundred and twelve years; and he died. It is unknown if all the sons listed by name in this genealogical record were specifically firstborn offspring. It is possible that the Torah mentions only the first son by name, as his birth divides the father’s life into two periods, before becoming a father and after. There may be other reasons why each son is mentioned by name. In any case, the family line continues through each of these sons until the birth of Noah.

וַֽיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן׃

Enosh lived ninety years, and he begot Kenan. This name, like Cain’s, relates to ownership and acquisition [ kinyan ].

וַֽיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

Enosh lived after he begot Kenan eight hundred and fifteen years; and he begot sons and daughters.

וַיִּֽהְיוּ֙ כָּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ (ס)

All the days of Enosh were nine hundred and five years; and he died.

וַֽיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל׃

Kenan lived seventy years, and he begot Mahalalel.

וַיְחִ֣י קֵינָ֗ן אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

Kenan lived after he begot Mahalalel eight hundred and forty years; and he begot sons and daughters.

וַיִּֽהְיוּ֙ כָּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ (ס)

All the days of Kenan were nine hundred and ten years; and he died.

וַֽיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד׃

Mahalalel lived sixty-five years, and he begot Yered.

וַֽיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלֹשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

Mahalalel lived after he begot Yered eight hundred and thirty years; and he begot sons and daughters.

וַיִּהְיוּ֙ כָּל־יְמֵ֣י מַהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ (ס)

All the days of Mahalalel were eight hundred and ninety-five years; and he died.

וַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ׃

Yered lived one hundred and sixty-two years, and he begot Hanokh.

וַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

Yered lived after he begot Hanokh eight hundred years; and he begot sons and daughters.

וַיִּֽהְיוּ֙ כָּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ (פ)

All the days of Yered were nine hundred and sixty-two years; and he died.

וַֽיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃

Hanokh lived sixty-five years, and he begot Methuselah.

וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹהִ֗ים אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

Hanokh walked with God after he begot Methuselah three hundred years; and he begot sons and daughters. The concept of walking with God appears throughout the Bible, and denotes a close relationship with God. Hanokh was close to God and was occupied with His worship. Hanokh was possibly a prophet or an exceedingly righteous man.

וַיְהִ֖י כָּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃

All the days of Hanokh were three hundred and sixty-five years, far fewer than those of his father or his son.

וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹהִֽים׃ (פ)

Hanokh walked with God and he was not, for God took him. Hanokh was an exceptional and mysterious figure. It is possible that God took him up to Heaven alive just as He took the prophet Elijah. Indeed, various sources state that to this day, Hanokh remains in Heaven, as a kind of angel, similar to Elijah. Perhaps God brought him into His court because he did not belong in this world.