2 (22) and of the side, which the Lord God had taken from the man, He made a woman, and brought her to the man.

(23) And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

(24) That is why a man leaves his father and his mother, and cleaves to his wife: and they become one flesh.

(25) And they were both naked, the man and his wife, and they felt no shame.

3 (1) Now the serpent was craftier than all the beasts of the field which the Lord God had made. And he said to the woman, Has God said, You shall not eat of any tree of the garden?

(2) And the woman said to the serpent, We may eat of the fruit of the trees of the garden:

(3) but of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die.

(4) And the serpent said to the woman, You shall not surely die:

(5) for God knows that on the day you eat of it, then your eyes shall be opened, and you shall be as gods, knowing good and evil.

(6) And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and a tree to be desired to make one wise, she took of its fruit, and did eat, and gave also to her husband with her; and he did eat.

(7) And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves loincloths.

(8) And they heard the voice of the Lord God walking in the garden in the breeze of the day: and the man and his wife hid themselves from the presence of the Lord God amongst the trees of the garden.

(9) And the Lord God called to the man, and said to him, Where art thou?

(10) And he said, I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

(11) And He said, Who told thee that thou wast naked? Hast thou eaten of the tree, of which I commanded thee that thou shouldst not eat?

(12) And the man said, The woman whom Thou didst give to be with me, she gave me of the tree, and I did eat.

(13) And the Lord God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

(14) And the Lord God said to the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

(15) and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

(16) Unto the woman He said, I will greatly multiply the pain of thy childbearing; in sorrow thou shalt bring forth children; and yet thy desire shall be to thy husband, and he shall rule over thee.

(17) And to the man He said, Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

(18) thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

(19) in the sweat of thy face shalt thou eat bread, till thou return to the ground; for out of it wast thou taken: for dust thou art, and to dust shalt thou return.

(20) And the man called his wife’s name Ḥavva; because she was the mother of all living (Ḥay).

(21) For the man also and for his wife did the Lord God make coats of skins, and clothed them.

3 (22) And the Lord God said, Behold, the man is become like one of Us, knowing good and evil: and now, what if he put forth his hand, and take also of the tree of life, and eating, live for ever:

(23) therefore the Lord God sent him out of the garden of ῾Eden, to till the ground from whence he was taken.

(24) So He drove out the man; and He placed the keruvim at the east of the garden of ῾Eden, and the bright blade of a revolving sword to guard the way to the tree of life.

4 (1) And the man knew Ḥavva his wife; and she conceived, and bore Qayin saying, I have acquired a manchild from the Lord.

(2) And she again bore, his brother Hevel. And Hevel was a keeper of sheep, but Qayin was a tiller of the ground.

(3) And in process of time it came to pass, that Qayin brought of the fruit of the ground an offering to the Lord.

(4) And Hevel, he also brought of the firstlings of his flock and of the fat parts thereof. And the Lord had respect to Hevel and to his offering:

(5) but to Qayin and to his offering He had not respect. And Qayin was very angry, and his face fell.

(6) And the Lord said to Qayin, Why art thou angry? and why art thou crestfallen?

(7) If thou doest well, shalt thou not be accepted? and if thou doest not well, sin crouches at the door, and to thee shall be his desire. Yet thou mayst rule over him.

(8) And Qayin talked with Hevel his brother: and it came to pass, when they were in the field, that Qayin rose up against Hevel his brother, and slew him.

(9) And the Lord said to Qayin, Where is Hevel thy brother? And he said, I know not: am I my brother’s keeper?

(10) And He said, What hast thou done? the voice of thy brother’s blood cries to Me from the ground.

(11) And now cursed art thou from the earth, which has opened her mouth to receive thy brother’s blood from thy hand;

(12) when thou tillest the ground, it shall not henceforth yield to thee her strength; a fugitive and a vagabond shalt thou be on the earth.

(13) And Qayin said to the Lord, My punishment is greater than I can bear.

(14) Behold, Thou hast driven me out this day from the face of the earth; and from Thy face I shall be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that anyone that finds me shall slay me.

(15) And the Lord said to him, Therefore whoever slays Qayin, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Qayin, lest any finding him should smite him.

(16) And Qayin went out from the presence of the Lord, and dwelt in the land of Nod, to the east of ῾Eden.

(17) And Qayin knew his wife; and she conceived, and bore Ḥanokh: and he built a city, and called the name of the city, after the name of his son, Ḥanokh.

(18) And to Ḥanokh was born ῾Irad: and ῾Irad begot Meĥuya᾽el: and Meĥiyya᾽el begot Metusha᾽el: and Metusha᾽el begot Lemekh.

4 (19) And Lemekh took to him two wives: the name of the one was ῾Ada, and the name of the other Żilla.

(20) And ῾Ada bore Yaval: he was the father of such as dwell in tents, and of such as have cattle.

(21) And his brother’s name was Yuval: he was the father of all such as handle the lyre and pipe.

(22) And Żilla, she also bore Tuval-qayin, forger of every sharp instrument in brass and iron: and the sister of Tuval-qayin was Na῾ama.

4 (23) And Lemekh said to his wives, ῾Ada and Żilla, Hear my voice; wives of Lemekh, hearken to my speech: for I have slain a man for wounding me, and a young man for my hurt.

(24) If Qayin shall be avenged sevenfold, truly Lemekh seventy and sevenfold.

(25) And Adam (Man) knew his wife again; and she bore a son, and called his name Shet: For God, said she, has appointed me another seed instead of Hevel whom Qayin slew.

(26) And to Shet, to him also there was born a son; and he called his name Enosh: then men began to call upon the Lord by name.

5 (1) This is the book of the generations of Adam (Man). In the day that God created mankind, in the likeness of God He made him;

(2) male and female He created them; and blessed them, and called their name Man, in the day when they were created.

(3) And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Shet:

(4) and the days of Adam after he had begotten Shet were eight hundred years: and he begot sons and daughters:

(5) and all the days that Adam lived were nine hundred and thirty years: and he died.

(6) And Shet lived a hundred and five years, and begot Enosh:

(7) and Shet lived after he begot Enosh eight hundred and seven years, and begot sons and daughters:

(8) and all the days of Shet were nine hundred and twelve years: and he died.

(9) And Enosh lived ninety years, and begot Qenan:

(10) and Enosh lived after he begot Qenan eight hundred and fifteen years, and begot sons and daughters:

(11) and all the days of Enosh were nine hundred and five years: and he died.

(12) And Qenan lived seventy years, and begot Mahalal᾽el:

(13) and Qenan lived after he begot Mahalal᾽el eight hundred and forty years, and begot sons and daughters:

(14) and all the days of Qenan were nine hundred and ten years: and he died.

(15) And Mahalal᾽el lived sixty five years, and begot Yered:

(16) and Mahalal᾽el lived after he begot Yered eight hundred and thirty years, and he begot sons and daughters:

(17) and all the days of Mahalal᾽el were eight hundred and ninety five years: and he died.

(18) And Yered lived a hundred and sixty two years, and he begot Ḥanokh:

(19) and Yered lived after he begot Ḥanokh eight hundred years, and begot sons and daughters:

(20) and all the days of Yered were nine hundred and sixty two years: and he died.

(21) And Ḥanokh lived sixty five years, and begot Metushelaĥ:

(22) and Ḥanokh walked with God after he begot Metushelaĥ three hundred years, and begot sons and daughters:

(23) and all the days of Ḥanokh were three hundred and sixty five years:

(24) and Ḥanokh walked with God: and he was not; for God took him.

5 (25) And Metushelaĥ lived a hundred and eighty seven years, and begot Lemekh:

(26) and Metushelaĥ lived after he begot Lemekh seven hundred and eighty two years, and begot sons and daughters:

(27) and all the days of Metushelaĥ were nine hundred and sixty nine years: and he died.

(28) And Lemekh lived a hundred and eighty two years, and begot a son:

(29) and he called his name Noaĥ, saying, This one shall comfort us for our work and the toil of our hands, because of the ground which the Lord has cursed.

(30) And Lemekh lived after he begot Noaĥ five hundred and ninety five years, and begot sons and daughters:

(31) and all the days of Lemekh were seven hundred and seventy seven years: and he died.

(32) And Noaĥ was five hundred years old: and Noaĥ begot Shem, Ḥam, and Yefet.

6 (1) And it came to pass, when men began to multiply on the face of the earth, and daughters were born to them,

(2) that the distinguished men saw that the daughters of men were fair; and they took them wives of all whom they chose.

(3) And the Lord said, My spirit shall not always strive on account of man, for that he also is flesh: and his days shall be a hundred and twenty years.

(4) There were Nefilim in the earth in those days; and also after that, when the distinguished men came in to the daughters of men, and they bore children to them; the same were mighty men of old, men of renown.

(5) And the Lord saw that the wickedness of man was great in the earth, and that all the impulse of the thoughts of his heart was only evil continually.

(6) And the Lord repented that He had made man on the earth, and it grieved Him at His heart.

(7) And the Lord said, I will destroy man whom I have created from the face of the earth: both man, and beast, and creeping things, and the birds of the air; for I repent that I have made them.

(8) But Noaĥ found favour in the eyes of the Lord.

42 (5) Thus says God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which comes out of it; he that gives breath to the people upon it, and spirit to them that walk therein: (6) I the Lord have called thee in righteousness, and will hold thy hand, and will keep thee, and give thee for a covenant of the people, for a light of the nations; (7) to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. (8) I am the Lord: that is my name: and my glory will I not give to another, neither my praise to carved idols. (9) Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. (10) Sing to the Lord a new song, and his praise from the end of the earth, you that go down to the sea, and all that is therein; the isles, and their inhabitants. (11) Let the wilderness and its cities lift up their voice, the villages that Qedar inhabits: let the inhabitants of Sela sing, let them shout from the top of the mountains. (12) Let them give glory to the Lord, and declare his praise in the islands. (13) The Lord shall go forth as a mighty man, he shall stir up ardour like a man of war: he shall cry, indeed, roar; he shall show himself mighty against his foes. (14) I have a long time held my peace; I have been still, and refrained myself: now will I cry like a woman in travail; I will gasp and pant together. (15) I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. (16) And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These are the things which I have done, and I have not forsaken them. (17) They shall be turned back, they shall be greatly ashamed, that trust in carved idols, that say to the molten images, You are our gods. (18) Hear, O deaf; and look, O blind, that you may see. (19) Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord’s servant? (20) Seeing many things, but thou observest not; opening the ears, but he hears not. (21) The Lord was well pleased for his righteousness’ sake, to magnify Tora, and to make it glorious. (22) Therefore this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivers; for a spoil, and none says, Restore. (23) Who among you will give ear to this? who will hearken and hear for the time to come? (24) Who gave Ya῾aqov for a spoil, and Yisra᾽el to the robbers? did not the Lord, he against whom we have sinned, and in whose ways they would not walk, and unto whose Tora they were not obedient? (25) Therefore he has poured upon him the fury of his anger, and the strength of battle: and it has set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. 43 (1) But now thus says the Lord that created thee, O Ya῾aqov, and he that formed thee, O Yisra᾽el, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. (2) When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. (3) For I am the Lord thy God, the Holy One of Yisra᾽el, thy deliverer: I gave Miżrayim for thy ransom, Kush and Seva instead of thee. (4) Since thou wast precious in my sight, thou wast honoured, and I have loved thee: therefore will I give men for thee, and people for thy life. (5) Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; (6) I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; (7) every one that is called by my name: for I have created him for my glory; I have formed him; yea, I have made him. (8) Bring forth the blind people that have eyes, and the deaf that have ears. (9) Let all the nations be gathered together, and let the peoples be assembled: who among them can declare this, and announce to us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. (10) You are my witnesses, says the Lord, and my servant whom I have chosen: that you may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

1. There are six degrees of mikvaot, each superior to the other. The water of pools [smaller than 40 seah] if an unclean person drank of it and then a clean person drank of it, he becomes unclean; If an unclean person drank of it and then drew water from it in a clean vessel, [the vessel] becomes unclean; If an unclean person drank of it and then a loaf of terumah fell in: If he washed [his hands] in it, it becomes unclean; But if he did not wash [his hands] in it, it continues clean.

2. If one drew water from it in an unclean vessel and then a clean person drank [out of the pit], he becomes unclean. If one drew water [from it] in an unclean vessel and then drew water from it in a clean vessel, it becomes unclean. If one drew water [from it] in an unclean vessel and a loaf of terumah fell in: If he washed [his hands] in it, it becomes unclean; But if he did not wash [his hands] in it, it is clean.

3. If unclean water fell into it and a clean person drank of it, he becomes unclean. If unclean water fell into it and then water was drawn from it in a clean vessel, it becomes unclean. If unclean water fell into it and a loaf of terumah fell in: If he washed [his hands] in it, it becomes unclean; But if he did not wash [his hands] in it, it is clean. Rabbi Shimon says: it becomes unclean whether he washed in it or whether he did not wash in it.

4. If a corpse fell into it or an unclean person walked in it, and a clean person drank of it, he is clean. The same rule applies to the water of pools, the water of cisterns, the water of ditches, the water of caverns, the water of rain flows which have stopped, and mikvehs of less than forty seahs. They are all clean during the time of rain; When the rain has stopped those near to a city or to a road are unclean, and those distant remain clean until the majority of people pass [that way].

5. When do they become clean?Bet Shammai say: when their contents have been increased [by more than the original quantity] and they overflow. Bet Hillel say: when their contents have been increased [by more than their original quantity] even if they do not overflow. Rabbi Shimon says: when they overflow although their contents have not been so increased. [These] are valid [for preparing dough] for hallah and for the washing of the hands.

6. Superior to such [water] is the water of rain flows which have not stopped. If an unclean person drank of it and then a clean person drank of it, he is clean. If an unclean person drank of it and water was then drawn from it in a clean vessel, it is clean. If an unclean person drank of it and a loaf of terumah fell in, even if he washed his hand in it, it is clean. If one drew water from it in an unclean vessel and then a clean person drank [out of the pool], he is clean. If one drew water from it in an unclean vessel and a loaf of terumah fell [into the pool], even if he washed his hands in it, it is clean. If unclean water fell into it and a clean person drank of it, he is clean. If unclean water fell into it and one drew water from it in a clean vessel, it is clean. If unclean water fell into it and a loaf of terumah fell in, even if he washed his hands in it, it is clean. [All such water] is valid for terumah and for the washing of the hands.

7. Superior to such [water] is [the water of] the mikveh containing forty seahs, for in it people may immerse themselves and immerse other [things]. Superior to such [water] is [the water of] a spring whose own water is little but has been increased by a greater quantity of drawn water. It is equivalent to the mikveh in as much as it may render clean by standing water, and to an [ordinary] spring in as much as one may immerse in it whatever the quantity of its contents.

8. Superior to them are "smitten waters" which can purify even when flowing [on the ground]. Superior to them are "living waters" for in them there is immersion for zavim and sprinkling for metzoraim, and they are valid for the preparation of the hatat waters.

GEMARA: Rabbi Eliezer teaches in the mishna that there are four women who transmit impurity only from the moment that they saw menstrual blood, not retroactively. Rabbi Yehoshua said: I heard this halakha from my teachers only with regard to a virgin. The Gemara notes that it is taught in a baraita that Rabbi Eliezer said to Rabbi Yehoshua: You did not hear, but I did hear it. In other words, you may not have received a tradition from your teachers with regard to any other woman, but I did receive such a tradition. Furthermore, you heard a halakhic ruling with regard to only one woman, and I heard rulings with regard to many women.

Rabbi Eliezer continued his rebuttal with a metaphor from the practice of sanctifying the new moon, which required the testimony of witnesses: We do not say to one who had not seen the new moon to come and testify. Rather we give such an instruction only to he who saw it. Similarly, my opinion is weightier with regard to this issue, as I heard many rulings about the matter, whereas you did not. The Gemara reports: All the days of the life of Rabbi Eliezer, they would practice in accordance with the opinion of Rabbi Yehoshua, i.e., only a virgin would be exempt from retroactive impurity. After Rabbi Eliezer’s passing, Rabbi Yehoshua returned the matter to its former custom, which was to follow the opinion of Rabbi Eliezer.

The Gemara asks: What is the reason that they did not act in accordance with the opinion of Rabbi Eliezer during his lifetime? The Gemara answers: Because Rabbi Eliezer was a Shammuti, i.e., a follower of the rulings of Beit Shammai, and the halakha is generally in accordance with the opinion of Beit Hillel in their disputes with Beit Shammai. And the Sages held that if we act in accordance with his opinion in one matter, people will act in accordance with his opinion in other matters.

And that would be a problem, as if so, then during his lifetime, due to the honor of Rabbi Eliezer, we will not be able to protest against them. But after Rabbi Eliezer’s passing, when we are able to protest against those who act in accordance with Rabbi Eliezer’s opinion in other matters, Rabbi Yehoshua returned the matter to its former custom of deciding the halakha in accordance with the opinion of Rabbi Eliezer in this matter.

4. Our Rabbis of blessed memory said: There are three kinds of people who bring bad things on themselves. The first is he who curses himself; the second is he who throws away bread or bread crumbs as big as an olive; and the third is he who lights the candle when the Shabbat is over before Yisrael reached the recital of Sanctification, that is during Ve'Ata Kadosh. Because with that fire, he lights the flames of Gehenom before its time. There is a special place in Gehenom for those who profane the Shabbat. Those who are punished in Gehenom curse the person who lit the candle before its time, and they say to him, "Behold; Hashem will thrust you about with a mighty throw, and He will seize you firmly. He will violently roll and toss you like a ball into a large country" (Isaiah 22:17-18).

5. It is not proper for him to light the candle, as Shabbat is not over before Yisrael recite the prayer of Havdalah and say the benediction over the cup (of wine). For until that time, it is still Shabbat, and the sanctity of the Shabbat still rests upon us. So after the benediction over the cup is performed, all those hosts and legions that govern the weekdays return to their positions, each one according to the appointed service for which he is responsible.

6. Because as soon as the Shabbat begins and the day is sanctified, holiness is aroused and governs the world; worldliness is removed from its rule. Only when Shabbat is over do they regain their position again. But although Shabbat is over, they do not regain their positions until that moment when Yisrael say in the land of Yisrael, "Blessed are You, Hashem, who separate the holy from the secular." Then the holiness is removed, and all the hosts that govern the weekdays are aroused and return to their positions, each one according to its post for which it is responsible. Nevertheless, they do not receive control until the flames of the candle are lit. All these flames are called the Lights of Fire because they all come from the secret behind the column of fire and the element of fire, and they take charge over the lower world. All this happens if a person lights the candle before Yisrael have finished the recital of the sanctification.

1. A person should be arise on friday early to prepare for Shabbat; even if he has many servants to serve him he should find something small to do, for the honor (of Shabbat). We see this with Rav Chisda who would cut vegetables finely; Rabah and Rav Yosef, who would chop wood; Rabbi Zeira who would light the flame; And Rav Nachman, who would clean the house and replace the weekday cutlery with cutlery designated for Shabbat. We can emulate these people and one should not say: "It is unbecoming of me," for this is the honor of Shabbat. RAMA: Additionally one should sharpen his knife to ease eating on Erev Shabbat for this honors the Shabbat and helps him eat (Kol Bo; Beis Yosef in the name of Sefer Chayei Olam)

A person should have more meat, wine and treats, to the best of his ability.