This first two divisions (vv.1-4 & vv. 5-8 ) of chapter 6 are connected to chapter 5. They are the final two paragraphs in “The Book of the History of Adam.” The previous introduction of Noah in 5.32 is being developed in verse 8. It is transitioning us to the next major story.
Beginning at verse 9 we have a new act — “The Flood”. Everything is about to be destroyed and the world will be recreated – this is presented as a new creation.
Traditionally, Genesis (Bereshit) 5 is considered to be the first ten generations of the earth’s history. According to Rabbi Cassuto, Genesis (Bereshet) 5 begins the fourth section of Genesis called “The Book of the History of Adam” and it continues to Genesis (Bereshet) 6.8.
Now we begin the third section of Genesis. Bereshit 6 is “The Story of Cain and Abel” This short section begins and ends with the birthing of children. In between them are revealed the occupations of the first two children. The murder of one by the other and G-d’s judgment against the murderer. From there, we see the continuous downward trend of the murderer’s family. However, the section ends with the birth of the righteous Seth and Enosh.
Genesis 3 (Bereshet) conutinues “The Story of the Garden of Eden. According to Cassuto, in the Hebrew text this is a continuation of chapter 2.
vv.1-7 Adam’s Sin: Talking serpent questions the woman about food. She desired the promised wisdom to know good and evil. She takes the fruit ate it and gave it to Adam. He eats and both of their eyes are opened to good and evil. They saw their nakedness and sewes fig leaves together and covered themselves. vv.8-21 The Judgment and the Sentence: HaShem comes and questions Adam. He blames both God and the woman. He speak to the woman and she blames the serpent. HaShem begins to hand down His judgment upon the serpent, than the woman, and finally the man. v.22-24 The Expulsion: HaShem begins by saying that man(kind) has become like God knowing good and evil. To prevent man from eatting from The Tree of Life, he expelled him from the garden and places angels with rotating flaming swords to protect The Tree.
The Story of Creation continues all the way to the third verse. Now, we venture into, “The story of the Garden of Eden”. Verse four is our transition verse, in verse five we are introduced to the Garden of Eden.
According to Rabbi Cassuto, the primary purpose for the story of the Garden of Eden is, “to explain how it is that in the Lord’s world, the world of the good and beneficent God, evil should exist and man should endure pain and troubles and calaminties.”
Rabbi Umberto Cassuto calls Genesis 1.1-2.3 “The Story of Creation”. He says, “The purpose of the Torah in the section is to teach us that the whole world and all that it contains were created by the word of the One God, according to His will, which operates without restrant.”
The Story of Creation section consists of seven paragraphs and our text below are divided into this layout. In his commentary, he connects the first three verses of chapter 2 to chapter 1. Therfore, Genesis 1 only contains six of those paragraphs and the introductory verse is not counted.
Book Name: Genesis is the first book of the English Bible and it’s base Hebrew text corresponds to the first book of Torah called Bereshit בְּרֵאשִׁית. Bereshit can be said and spelled eight different ways – Bereshit, Bereishit, Bereshis, Bereishis, B’reshith, Beresh’t, Beresheet, or Bereishees. All of them are correct.
The first time “Genesis” is used to refer to this text was by the seventy-two Jewish translators of the Greek Septuagint (LXX). Later Jerome, using the Septuagint, used this name in his Latin Vulgate translation of the Bible. William Tyndale and Miles Coverdale depended heavily upon the Latin Vulgate and Luther’s German translations; so continued the tradition of calling this text “Genesis”. I am sure you know Genesis means “beginning” or “origin”
The Rabbis refer to the first book of Torah as “Bereshit” בְּרֵאשִׁית because it is the first word in the text. Bereshit בְּרֵאשִׁית has three meanings — “in the beginning“, “at the start“, or “at the head (of all things, in this case).” The translation “in the beginning” has become the most popular way to translate Bereshit and from what I’ve read all other translations are strongly opposed. In the world of translation, this has become a very political issue.
In Jewish tradition, there are three additional names used when referring the text of the first book of Torah. They are Sefer Bereshit which may mean book of beginnings, Sefer Rishon meaning the First Book, and Sefer Beri’at Ha’olam which translates to the Book of the Creation of the world. The oldest known reference to this text by the Rabbis is Sefer Maseh Bereshith, Book of Creation.