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GENESIS — 4:22 implements

GEN521 As society developed implements and tools for working the land and musical instruments, one person, Tuval Kayin, forged sharp instruments out of bronze and iron, which Rashi says were weapons made for murderers to kill people.  Thus, the first human weapons were made in order to hurt individuals and kill human beings, not essentially different from the guns and other weapons that are manufactured to kill people today.  Needless to say, the Rabbis did not look upon this invention as a positive development for mankind.   Nachmanides expands on this story and says that Lemech, the great-great-grandson of Cain, was very smart and inventive.  He had three sons and he taught each one a unique skill and anew trade in the world.  His oldest son perfected how to herd animals, the middle son perfected musical instruments, and the youngest son, Tuval Kayin, perfected weapon making.  When Lemech’s wives were afraid that Lemech would be punished for introducing weapons into the world, especially for his son who was named after the first murderer in the world, Kayin (Cain), Lemech, according to Nachmanides, gave the answer that is still given today by manufacturers of weapons who do not want to assume any responsibility for deaths and destruction that takes place as a result of using these weapons.  He said, “The weapons do not kill people. People kill people.” As is the case today, this argument did not hold water with most people or with God.  AMJV 120

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GENESIS — 5:1 likeness

GEN539 Just as you were created in the image of God with some Godliness inside of you, so too was every other person.  Based on this verse, Genesis Rabbah 24:7 says that even if you feel that others have put you down and therefore you feel you have the right to also put others down, you may not do so.  Since everyone has some Godliness inside, not only is this not the correct manner in which to behave, but by doing so, you are also putting down God Himself in the process.  AMJV 293

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GENESIS — 6:5 wickedness

GEN564 According to Rabbi Shlomo Ephraim Luntschitz (1550-1619) [the Kli Yakar], it was the generation of Noah’s constant greed for more and more to satiate their endless desires that made this generation evil.  In the end, despite the myriad other sins that this generation committed, God decided to destroy the entire world only because of the sin of greed.  AMJV 337

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GENESIS — 6:5 wickedness

GEN567 In order to maintain man’s free will, God intentionally implanted in all human beings both the good inclination and the inclination to do evil.  But both tendencies are not equal within each person.  Left unchecked, the Torah seems to say that the evil inclination will win out every time. However, shouldn’t a person born with good tendencies be able to overcome his evil side and do kind acts?  The Talmud Sukkah 52a answers by saying that God made sure that the opposite is true: The more righteous a person is, the greater his or her evil inclination.  Therefore, it is even more difficult for naturally good people to actually do good things.  The Talmud continues and says that each day, the propensity for evil wins out most of the time. Therefore, it is quite understandable that even though people know what the right thing to do, actually doing it while battling the evil inclination is quite difficult.  AMJV 161

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GENESIS — 6:9 Righteous

GEN579 Moreover, immortality can be achieved by doing righteous acts that affect people.  The impact of these acts continues long after the person dies physically.  Chofetz Chaim enhances this concept when he says that one strong act of kindness can impact not only one person, but can continue to have impact from generation to generation until the end of time.  Shemirat HaLoashon 1:7.   Therefore, by being good, a person has the potential to affect thousands or even tens of thousands of individuals for the better and change the world positively forever.  AMJV 159. 

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GENESIS — 6:11 lawlessness

GEN594 The society in Noah’s generation was acting both on its rampant lust and its great desire for goods, which eventually doomed it.  Because that society was lawless, there was no need tohide their greed or stealing the way it is done today.  Rather, they openly took anything they wanted.  (Rashi).  According to Rabbi Shlomo Ephraim Luntschitz (1550-1619), it was their constant greed for more and more to satiate their endless desires that made this generation evil.  Kli Ykar commentary on Genesis 6:5.  In the end, despite the myriad other sins that this generation committed, God decided to destroy the entire world only because of the sin of greed.  Rashi, Sanhedrin 108a.  AMJV 337

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GENESIS — 6:12 its way

GEN603 One of the explanations for the cause of the Flood and God’s dissatisfaction with the world is the widespread homosexual activity at that time. [See also, 39:1 AMJV 140]  According to the commentaries, each species “corrupted its way,” i.e., had improper sexual relationships.  Man and other species regularly engaged in bestiality and homosexuality.  It was for this reason that God destroyed the world, showing that these practices are antithetical to God’s vision for man and society’s development.  Rashi, Chizkuni, and Mizrachi commentaries.  AMJV 140

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GENESIS — 8:21 evil

GEN639 Judaism believes that man starts out with a “clean slate” and that he can achieve good in the world by following the precepts of the Torah. … Although it is true that the Torah does say that man’s heart is evil from his youth [this verse], and that left unchecked, can lead to a path of evil, nevertheless Judaism believes that the path of the Torah is achievable without great difficulty.  AMJV 41-2

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GENESIS — 9:5 reckoning

GEN694 Rabbi Naftali Tzvi Yehuda Berlin, in his commentary to the Torah, states that in a time of legal war against Israel, many of the concepts governing Judaism are changed, and it may be appropriate to kill people (even innocents) when it is not normally permitted to do so.  He says that in the time of war, the rules are different and that innocent people may be killed if necessary to defeat the enemy (this verse, with Ha’amek Davar commentary).   That is why the verses in Ecclesiastes say in one verse that “there is an appropriate time (and reaction) for war,” and “an appropriate time (and reaction) to hate. Ecclesiastes 3:8.  AMJV 67

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