(ז) רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי אֶלְעָזָר וְרַבִּי מְנַחֵם בְּשֵׁם רַב אָמַר...
[כָּל הָאֻמָנִיּוֹת אָדָם הָרִאשׁוֹן לְמָדָם, מַאי טַעְמֵיהּ (ישעיה מד, יא): וְחָרָשִׁים הֵמָּה מֵאָדָם, מֵאָדָם הָרִאשׁוֹן. רַבָּנָן אָמְרִין אֲפִלּוּ סִרְגּוּלוֹ שֶׁל סֵפֶר, אָדָם הָרִאשׁוֹן לְמָדוֹ, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר, הוּא וְסִרְגּוּלוֹ. (בראשית ה, א): בְּיוֹם בְּרֹא אֱלֹהִים אָדָם, הָדָא מְסַיְּעָא לְהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁלשׁ פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת]
... בֶּן עֲזַאי אוֹמֵר זֶה סֵפֶר תּוֹלְדֹת אָדָם, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, רַבִּי עֲקִיבָא אוֹמֵר (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, שֶׁלֹא תֹאמַר הוֹאִיל וְנִתְבַּזֵּיתִי יִתְבַּזֶה חֲבֵרִי עִמִּי, הוֹאִיל וְנִתְקַלַּלְתִּי יִתְקַלֵּל חֲבֵרִי עִמִּי. אָמַר רַבִּי תַּנְחוּמָא אִם עָשִׂיתָ כֵּן דַּע לְמִי אַתָּה מְבַזֶּה בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ.
(7) Rabbi Tanchuma said in the name of Rabbi Eliezer and Rabbi Menachem in the name of Rav said...
[the essence of this middle paragraph is that the first man, Adam, taught all humanity all the crafts, including how to make and score the Torah Scroll (citing Isaiah 44.11). This explains what book is referred to in Gen 5.1. The final sentence quotes R. Elazar b. Azariah's statement on Bereishit Rabbah 22.2, discussing the meaning of Gen 4.1, 'On that day... three miracles took place: they were created, they had sexual relations, they produced offspring' - see footnote to this sheet]
...Ben Azzai said: “These are the generations of Adam" is a great principle in the Torah. Rabbi Akiva said: This is a great principle of the Torah: "You shall love your neighbor as yourself" (Lev. 19:18). Thus, one should not say, “Since I am scorned, I should scorn my fellow as well; since I have been cursed, I will curse my fellow as well.” Rabbi Tanchumah said, if you act thus, realize who it is that you are willing to have humiliated - "the one who was made in the likeness of God." Rabbi Tanchuma says, “If you do so, you should know who are you scorning — ‘in the likeness of God He created him.’”
(י) [י] "לא תקׂם"-- עד היכן הוא כוחה של נקימה? אמר לו "השאילני מגלך", ולא השאילו. למחר אמר לו "השאילני קרדומך". אמר לו "איני משאילך כשם שלא השאלת לי מגלך", לכך נאמר "לא תקם".
(10) 10) (19:18) ("You shall not take revenge, and you shall not bear a grudge against the children of your people. And you shall love your neighbor as yourself; I am the L rd.") "You shall not take revenge": How far does the "power" of revenge extend? If one said to another: Lend me your sickle, and he did not lend him, and the next day the other said to him: Lend me your spade, and he answered: No, just as you did not lend me your sickle.
(יא) [יא] "לא תטׂר"-- עד היכן כוחה של נטירה? אמר לו "השאילני קרדומך" ולא השאילו. למחר אמר לו "השאילני מגלך". אמר לו "הא לך, איני כמותך שלא השאלת לי קרדומך", לכך נאמר "לא תטר".
(11) 11) "you shall not bear a grudge": How far does the "power" of grudge-bearing extend? If one said to another: Lend me your spade, and he did not lend him, and the next day the other said to him: Lend me your sickle, and he answered: Here it is; I am not like you, who did not lend me your spade.
(יב) [יב] "לא תקם ולא תטר את בני עמך"-- נוקם אתה ונוטר לעכו"ם. "ואהבת לרעך כמוך"-- רבי עקיבא אומר זה כלל גדול בתורה. בן עזאי אומר "זה ספר תולדות אדם"-- זה כלל גדול מזה.
(12) 12) "You shall not take revenge and you shall not bear a grudge against the children of your people": You may take revenge of and bear a grudge against others (idolators). "And you shall love your neighbor as yourself": R. Akiva says: This is an all-embracing principle in the Torah. Ben Azzai says: (Bereshith 5:1) "This is the numeration of the generations of Adam" — This is an even greater principle.
היך עבידא הוה מקטע קופד ומחת סכינא לידוי תחזור ותמחי לידיה. (ויקרא יט) ואהבת לרעך כמוך. רבי עקיבה אומר זהו כלל גדול בתורה. בן עזאי אומר (בראשית ה) זה ספר תולדות אדם זה כלל גדול מזה. שמא יעני לא כנולד הוא. אמר רבי זעירא עניות מצויה. כהדא חד בר נש הוה בעל דיניה עתיד אתא בעי מידון קומי רב. שלח רב בתריה אמר עם ההוא אנא בעי מיתי מידון כך אין אתון גמלייא דערבייא לא טענין קורקסייא דאפותיקי דידי שמע ומר מהו מתגאה דלא ליה תהא פחתה בה. מן יד נפקת קלווסים מן מלכותא דייעול הוא ומדליה לטימיון אתא גבי רב א"ל צילי עלי דו נפשי תחזור. צלי עלוי וחזר עלה:
[The preceding Gemarah, for Mishnah Nedarim 9.4, quotes the first clause of Lev 19.18 - not to take revenge on one's brother.]
What is an example? Someone was cutting meat and laid the knife on his hand. Would he in turn cut the other hand? (Leviticus 19:18) "Thou shalt love thy neighbor as thyself." Rabbi Akiva says: This is the great principal of the Torah. Ben Azzai says: (Genesis 5:1) "This is the book of the generations of Adam" is the great principal of the Torah. "Maybe he will become poor and you will not be able to support him?" [Mishnah Nedarim 9:4]. Rabbi Zeira said: Poverty is frequent. There was once a man with a case against a wealthy man, which came before Rav for judgment. Rav sent after him [the wealthy man]. He said, "For him I am asked to come for judgment? Even if all the camels of Arabia came together, they could not carry the bolts of my treasures." Rav heard this and said, "Is he so proud of what is not his? May his wealth be reduced." Just then an order was issued by the king that he and whatever belonged to him should be relinquished to the treasury. He came to Rav and said to him, "Pray for me, that he will return my soul [i.e., let me live]." He prayed for him and he gave him back his life.
שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.
BT Shabbat 31.a
Another time a non-Jew came before Shammai and said, "I will convert if you can teach me the entire Torah while I stand on one foot." Shammai pushed the non-Jews aside with the ruler that was in his hand. The non-Jew came before Hillel and Hillel converted him saying, "What is hateful to you, do not do to your neighbor, that is the entire Torah, the rest is just commentary, now go and study."
(יב) הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה:
(12) Hillel and Shammai received from them. Hillel says, "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah."
(יג) הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף:
(13) He would say, "Spread a name, lose his name. And one who does not increase [knowledge] ceases. And one who does not study is liable to die. And one who makes use of the crown [of learning] passes away."
(יד) הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:
(14) He [Rabbi Hillel] used to say: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?
(יד) הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:
(14) He [Akiva] would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): "for in God's image He made man." Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): "You are children of the Lord, your God." Beloved are Israel, since a precious instrument has been given to them. A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them, as it says (Proverbs 4:2): "For a good lesson I have given to you; do not forsake my teaching."
א תקם. אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ לַאו! לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי קַרְדּוּמְךָ, אָמַר לוֹ, אֵינִי מַשְׁאִילְךָ כְּדֶרֶךְ שֶׁלֹּא הִשְׁאַלְתָּנִי, זוּ הִיא נְקִימָה; וְאֵיזוֹ הִיא נְטִירָה? אָמַר לוֹ הַשְׁאִילֵנִי אֶת קַרְדּוּמְךָ, אָמַר לוֹ לַאו! לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ הֵא לְךָ! אֵינִי כְמוֹתְךָ שֶׁלֹּא הִשְׁאַלְתָּנִי, זוּ הִיא נְטִירָה. שֶׁנּוֹטֵר הָאֵיבָה בְּלִבּוֹ, אַעַ"פִּי שֶׁאֵינוֹ נוֹקֵם (ספרא;יומא כ"ג):
Rashi on Leviticus 19.18
לא תקם THOU SHALT NOT AVENGE — If one says to another “Lend me your sickle", and he replies, “No!", and the next day he (the latter) says to him (the former), “Lend me your hatchet”, and he retorts, “I am not going to lend it to you, just as you refused to lend me your sickle״ — this is avenging. And what is “bearing a grudge”? If one says to another, “Lend me your hatchet”, and he replies “No!” and on the next day he says to him “Lend me your sickle”, and he replies: “Here it is; I am not like you, because you would not lend me” — this is called “bearing a grudge (נטירה)” because he retains (נוטר) enmity in his heart although he does not actually avenge himself (Sifra, Kedoshim, Chapter 4 10-11; Yoma 23a).
Source: Sefaria's digitised version of Rosenbaum & Silverman
(ד) וְעוֹד אָמַר רַבִּי מֵאִיר פּוֹתְחִין לוֹ מִן הַכָּתוּב שֶׁבַּתּוֹרָה וְאוֹמְרִים לוֹ, אִלּוּ הָיִיתָ יוֹדֵעַ שֶׁאַתָּה עוֹבֵר עַל לֹא תִקֹּם וְעַל לֹא תִטֹּר (ויקרא יט), וְעַל לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ (שם), וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (שם), וְחֵי אָחִיךָ עִמָּךְ (שם כה), שֶׁמָּא יֵעָנִי וְאֵין אַתָּה יָכוֹל לְפַרְנְסוֹ. אָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, הֲרֵי זֶה מֻתָּר:
(4) Further, Rabbi Meir said, we make an opening from verses in the Torah and say to him, "If you had known that you would transgress (Leviticus 19:18) "don't take revenge" or "don't bear a grudge" and (Leviticus 19:17) "don't hate your brother in your heart" and (Leviticus 19:18) "love your neighbor as yourself" and (Leviticus 25:36) "that your brother may live with you" [because] maybe he will become poor and you will not be able to support him?" And he responds "Had I known that it is so, I would not have vowed," his vow is released.
§ The Sages taught yet another baraita on the topic of a pursuer: One who pursues another to kill him; or pursues a male to sodomize him; or pursues a betrothed young woman to rape her; or pursues a woman who is forbidden to him by a prohibition, the violation of which renders him liable to receive a court-imposed death penalty; or pursues a woman who is forbidden to him by a prohibition, the violation of which renders him liable to receive karet, all these people are to be saved at the cost of the life of the transgressor. But with regard to a widow who is being pursued by a High Priest, or a divorcée, or a woman who has performed ḥalitza [ḥalutza] who is being pursued by an ordinary priest, they are not saved at the cost of the rapist’s life, because these unions are subject only to a mere prohibition.
(11) Lo, all its adherents shall be shamed; They are craftsmen, are merely human. Let them all assemble and stand up! They shall be cowed, and they shall be shamed.
2. הָאָדָם יָדַע וגו', רַבִּי הוּנָא וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, לֹא שִׁמְשָׁה בְּרִיָּה קֹדֶם לְאָדָם הָרִאשׁוֹן, וַיֵּדַע אֵין כְּתִיב כָּאן, אֶלָּא וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ, הוֹדִיעַ דֶּרֶךְ אֶרֶץ לַכֹּל. דָּבָר אַחֵר, וְהָאָדָם יָדַע, יָדַע מֵאֵיזוֹ שַׁלְוָה נִשְׁלָה, יָדַע מָה עָבְדַת לֵיהּ חַוָּה. אָמַר רַב אַחָא חִיוְיָא חִיוְיִךְ וְאַתְּ חִיוְיָא דְאָדָם. וַתַּהַר וַתֵּלֶד אֶת קַיִן, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלשָׁה פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְּשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת.
אָמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה, קַיִּן וּתְאוֹמָתוֹ, וְהֶבֶל וּשְׁתֵּי תְאוֹמוֹתָיו, וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה', חָמַת לָהּ הָא אִיתְּתָא בְּנִין, אָמְרָה הָא קִנְיַן בַּעֲלִי בְּיָדִי. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִים, הַאי אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר אִלּוּ נֶאֱמַר קָנִיתִי אִישׁ ה', הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת ה'. אָמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָּא אֶת ה', לְשֶׁעָבַר אָדָם נִבְרָא מֵאֲדָמָה, וְחַוָּה נִבְרֵאת מֵאָדָם, מִכָּאן וְאֵילָךְ (בראשית א, כו): בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ, וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה.
Genesis Rabbah XXII (BERESHITH)
2. And the man knew, etc (Gen. 4.1). R. Huna and R. Jacob in R. Abba's name said : No creature ever copulated before Adam : it is not written, man knew, but 'And the man knew', intimates that he made known sexual functions to all. [Another interpretation]: He knew how he had been robbed of his tranquillity ; he knew what his serpent [i.e. Eve, his tempter] had done to him. 3 R. Aha observed: The serpent was thy serpent, and thou wast Adam's serpent. 4 And she conceived and bore Cain. R. Eleazar b. 'Azariah said: Three wonders were performed on that day : on that very day they were created, on that very day they cohabited, and on that very day they produced offspring.
R. Joshua b. Karhah said: Only two entered the bed, and seven left it: Cain and his twin sister, Abel and his two twin sisters. 5 And she said: I have gotten a man, etc (Gen 4.1 - "I have gained a male child with the help of the LORD.”). R. Isaac said: When a woman sees that she has children she exclaims, "Behold, my husband is now in my possession" With the help of (eth את) the Lord. R. Ishmael asked R. Akiba : ' Since you have served 1 Nahum of Gimzo for twenty-two years, [and he taught], Every ok and rah ("achin v'rachin") is a limitation, while every 'eth and gam' is an extension, tell me what is the purpose of the eth written here?' 'If it said, "I have gotten a man the Lord/" he replied, ' it would have been difficult [to interpret] 2 ; hence eth [with the help of] the Lord is required. 1 There- upon he quoted to him : For it is no empty thing from you (Deut. xxxii, 47), and if it is empty, it is so on your account, 3 because you do not know how to interpret it. Rather, eth the Lord [teaches this]: In the past, Adam was created from the ground, and Eve from Adam; but henceforth it shall be, In our image, after our likeness (Gen. 1, 26): neither man without woman nor woman without man, nor both of them without the Shechinah
(Translation from: Freedman & Simon, 1961 edition, Soncino Press)