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Genesis Rabbah Genesis, Book of I. Hebrew Bible/Old Testament 1147 Genesis Rabbah 1148 ten Bible,” this lively Aramaic retelling of MT Gene- inspired thousands of artists. It is probably the sis is undoubtedly one of the finest exegetical treas- best-known book of the Bible. The book of Genesis ures from the caves around Qumran. Written by a shares with many religions important motifs such highly educated, creative Jewish exegete (or exe- as an account of the creation of the universe and the getes), the Genesis Apocryphon must have functioned origins of humanity. Genesis also explores major communally as a rich fusion of the MT Genesis anthropological and theological themes like the au- story and other, affiliated traditions and interpreta- tonomy of humankind in regard to the gods, the tions, all the while addressing specific concerns of origin of evil, the development of human civiliza- the author(s). Drawing all of these disparate threads tion, the relation to foreigners, and the interplay of into one account, it surely gave the MT Genesis re- God and Israel’s ancestors. The book can easily be newed relevance and interest for Jews of the Second divided into two parts: Genesis 1–11 relates all Temple period. kinds of “origins,” from the creation of the world Bibliography: ■ Avigad, N./Y. Yadin, A Genesis Apocryphon: A to the origins of different human languages. Gene- Scroll from the Wilderness of Judaea (Jerusalem 1956). ■ Eshel, sis 12–50 tells the story of the ancestors of Israel E., “The Imago Mundi of the Genesis Apocryphon,” in Heav- and their neighbors: Abraham and Sarah, Isaac and enly Tablets: Interpretation, Identity and Tradition in Ancient Juda- Rebekah, Jacob, Rachel and Leah, and Joseph and ism (ed. L. LiDonnici/A. Lieber; Supplements to JSJ 119; Lei- den 2007) 111–31. ■ Fitzmyer, J. A., The Genesis Apocryphon all their families. The book receives its overall struc- from Qumran Cave 1 (1Q20): A Commentary (BibOr 18/B; Rome ture through a system of genealogical titles, start- 32004). ■ Greenfield, J. C., “Standard Literary Aramaic” ing with: “these are the toledot (generations) of…”: in‘Al Kanfei Yonah: Collected Studies of Jonas Greenfield on Semitic Genesis 2 : 4; 5 : 1 (“the book of the generations”); Philology, 2 vols. (Leiden/Jerusalem 2001). ■ Kugel, J. L., 6 : 9; 10 : 1; 11 : 10; 11 : 27; 25 : 12; 25 : 19; 36 : 1, 9; “Which is Older, Jubilees or the Genesis Apocryphon? An Exe- 37 : 2. Because of these titles that divide the book getical Approach,” in Dead Sea Scrolls and Contemporary Cul- ture (STDJ 93; ed. A. D. Roitman et al.; Leiden 2011) 257– into ten sections, scholars have postulated that 94. ■ Kutscher, Y., “The Language of the ‘Genesis Apocry- there was an older toledot-scroll that had been in- phon’: A Preliminary Study,” in Aspects of the Dead Sea Scrolls corporated into the book of Genesis (von Rad). It is (ed. C. Rabin/Y. Yadin; ScrHier 4; Jerusalem 1958) 1–35. also possible, however, that this structure is due to ■ Machiela, D. A., The Dead Sea Genesis Apocryphon: A New Text late redactors who wanted to emphasize that Gene- and Translation with Introduction and Special Treatment of Col- sis is about the genealogical origins of the world umns 13–17 (STDJ 79; Leiden 2009). ■ Machiela, D. A., “Genesis Revealed: The Apocalyptic Apocryphon from Qum- and of Israel. ran Cave 1,” in Qumran Cave 1 Revisited: Texts from Cave 1 The Genesis story about origins opens with two Sixty Years after Their Discovery (ed. D. K. Falk et al.; STDJ 91; creation accounts. In the first one, the focus is on Leiden 2010) 205–21. ■ Machiela, D. A., “Some Egyptian the creation of the various elements of the universe. Elements in the Genesis Apocryphon: Evidence of a Ptole- The last in the series to be created are the humans, maic Social Location?,” Aramaic Studies 8.1–2 (2011) 47–69. “male” and “female” (Gen 1 : 26). Creation takes ■ Stuckenbruck, L. T. “Pseudepigraphy and First Person Dis- course in the Dead Sea Documents: From the Aramaic Texts place in six days. On the seventh day, God (ĕlōhîm) to the Writings of the Yaḥad,” in The Dead Sea Scrolls and rests from the work of creation and thereby legiti- Contemporary Culture (ed. A. D. Roitman et al.; STDJ 93; Lei- mates the institution of the Sabbath (Gen 2 : 1–3; den 2011) 295–326 [Esp. 317]. see Exod 20 : 8–11). Genesis 1–3 contains two crea- Daniel Machiela tion stories side by side. The first creation story of Gen 1 : 1–2 : 3 presupposes knowledge of Mesopota- mian traditions and was probably written shortly Genesis Rabbah after the Babylonian exile by a group of priests (P). /Bereshit Rabbah (BerR) This account insists on God’s sovereignty, who cre- ates primarily by speaking a word of command. The creation is an ideal one (it is considered to be “very Genesis, Book of good” in 1 : 31) in which all creatures are vegetari- I. Hebrew Bible/Old Testament ans. The man and the woman are created in the II. New Testament “image of God” (1 : 27), which may be understood III. Judaism as a democratization of ANE royal ideology accord- IV. Christianity V. Islam ing to which the king alone is considered to be in VI. Literature the image of the god as a representative of the god. VII. Visual Arts In Gen 1, humankind represents God in regard to VIII. Music all other parts of creation. The second creation ac- IX. Film count, in which God appears as YHWH ĕlōhîm,is focused on the creation of man and woman and I. Hebrew Bible/Old Testament their transgression of the divine commandment The book of Genesis (Heb. bĕrēšît, “in the begin- (Gen 2 : 4–3 : 24). It starts with the creation of one ning”) has received abundant Jewish, Christian, human being (Adam), whose task is to work in Muslim, and philosophical commentaries and has YHWH’s garden called Eden (“delightfulness”). Encyclopedia of the Bible and Its Reception vol. 9 - 10.1515/ebr.genesisbookof © Walter de Gruyter, Berlin/Boston,Downloaded 2014 from De Gruyter Online at 12/18/2020 05:00:24PM via Bibliotheque Universitaire de Lausanne 1149 Genesis, Book of 1150 After the animals are created as Adam’s compan- (Shechem). Their traditions were combined at the ions, God creates the woman out of a rib taken from earliest in the 7th century BCE after the fall of Sa- Adam. The first human couple are tempted by a maria in 722 BCE, when the Israelite traditions ar- serpent (a creature made by God), transgress the di- rived in the south (Blum). According to recent vine commandment, and eat from the tree of the scholarship, most stories about Abraham were knowledge of good and evil. The following divine likely written down in the 6th and 7th centuries curses explain why humans are mortal and why BCE (Köckert). The main theme of the Abraham there is hostility between humans and animals. The story is the barrenness of his wife Sarah and the story of Cain and Abel (Gen 4) is an explanation of divine promise of a descendant. In Gen 16, Ishmael, the origin of violence. Cain kills his brother because ancestor of the Arabian tribes, becomes Abraham’s he cannot control his frustration, which arises be- first son, because of his union with Sarah’s maidser- cause of YHWH’s preference for Abel’s sacrifice. vant Hagar. The promise of a son reappears in Gen This story sets the stage for the story of the flood, 18 as a gift for Abraham’s hospitality towards which starts with a comment about the violence YHWH appearing in the form of three travelers. that had spread all over the world (6 : 11–13). In the This story is linked to the famous narrative about biblical account of the flood in Gen 6–9, two ver- the destruction of the wicked city of Sodom. In the sions are combined, a Priestly (P) account and per- conclusion of the story, Abraham’s nephew Lot haps an older one that is often qualified as “Yah- sleeps with his two daughters whose offspring be- wist” (J). The biblical story of the flood has many come the ancestors of the Moabites and the Am- parallels with flood accounts from Mesopotamia, monites. The birth of the promised son Isaac (Gen especially with the story of Atra-Hasis in which 21) is immediately followed by the famous story of creation and flood are also told in one story. Con- the Aqedah (the binding of Isaac) in which God asks trary to the ANE parallels in which two different Abraham to offer his son as a burnt offering to God. gods play two separate roles in the story, the mono- Abraham obeys, but the angel of YHWH stops the theistic perspective of the biblical account assigns sacrifice. Instead of his son, Abraham offers a ram both roles to YHWH alone. YHWH is the one who (Gen 22). Within the larger Abraham cycle, this decides to exterminate the world, and at the same story is certainly the most interpreted and most de- time, YHWH informs Noah of the coming deluge bated narrative from ancient to modern times. After so that the can build the ark and save himself and the death of Sarah, Abraham takes another wife his family. The new relation between God and hu- Keturah (the name meaning “incense”) with whom mankind after the flood is characterized by Noah’s he has an important offspring of sons representing offering of an animal sacrifice to YHWH. From now Arabian tribes who dwell along the Incense Road on, humans are allowed to eat (clean) animals, but (Gen 25).
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