בס”ד
A THOUGHT ABOUT PARSHAT BERESHIT 5785
BS”D
Introduction
In Genesis 4:261, we read:
| 26 And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the L-RD | כו וּלְשֵׁת גַּם-הוּא יֻלַּד-בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ אֱנוֹשׁ; אָז הוּחַל, לִקְרֹא בְּשֵׁם ד’ |
This verse has several explanations, especially as the Hebrew text can be read in alternative ways. For example, the Stone Edition Tanach translates it according to the explanation by Rashi:
“…then the Name of Hashem became profaned.”
Sefaria offers a different translation based on the explanation by Ibn Ezra:
“…it was then that people began to invoke the One G-d by name.”
These explanations raise the question: did people only begin to worship the One G-d in the time of Enosh, or did something else happen—namely, that people began to reject true worship and instead introduced idolatry?
The Worship of G-d Before Enosh
Adam had already been commanded by G-d not to engage in idol worship, as one of the six (or possibly seven) commandments that were given through him for mankind. As explained in The Divine Code by Rabbi Moshe Weiner,2 this command by G-d to Adam included both to recognize His sovereignty and not to worship other gods. This commandment contains the following three elements:
- “I am G-d; do not replace Me.” This is the prohibition of idolatry.
- “I am G-d; do not curse Me.” This is the prohibition against profaning G-d’s Name.
- “I am G-d; fear Me.” This is the obligation to have reverence for G-d.
The Oral Torah principle stated in Sifrei (Devarim 46 and Devarim 11:19) teaches: “From the negative, you infer the positive; and from the positive, the negative.”3 If idol worship is forbidden, it logically follows that one is obligated to worship the One G-d. However, this obligation is not limited to having a one-time understanding of the commandment. As we can read in The Divine Code,4 every person has a continuous obligation to think about and contemplate the existence of the Master of the universe and His greatness. This ongoing reflection strengthens the knowledge of G-d in one’s heart and mind. King David illustrates this by saying (Psalms 16:8), “I place G-d before me always,” signifying that this awareness should be constantly present in order to prevent straying into or contemplating other forms of worship.5
Thus, by accepting the prohibition of idol worship as a commandment from G-d, we are not just negating false worship, but also actively affirming the worship of the One G-d. This affirmation needs to be accompanied by continuous contemplation, as much as possible, ensuring that one’s heart and mind remain aligned with the recognition of G-d’s greatness at all times.
In Genesis 4, we see that Cain and Abel both brought offerings to G-d, indicating that sacrificial worship of the One G-d already existed. They learned this from the example of the sacrifice to G-d brought by their father Adam.6 However, the mention of Enosh coincides with the mention of a significant shift in how people actualized their relationship with the Divine. People began to give more form and structure to their religious lives. However, along with this development, they also introduced a serious mistake, which we will explore in the next section.
The Introduction of Idolatry in the Time of Enosh
Different explanations of Genesis 4:26 stem from the Hebrew word הוּחַל (“huchal”), which can mean “began” but is also associated with “chullin” (profane). Rambam (Maimonides) explains that in the time of Enosh, a serious error occurred. People initially began to believe that G-d had delegated the governance of the world to the stars and planets as His officers, which, in turn, needed to be worshipped in order to honor G-d. This misconception, known as shittuf, held that heavenly creations (such as constellations and angels) functioned autonomously from G-d and could ration the amount of physical blessings bestowed upon the world according to their own will.
Instead of worshiping G-d directly, people began to focus their reverence on stars and planets, which they regarded as independents powers appointed by Him. This led to the building of places of worship for these celestial bodies and offering sacrifices to them. So, although people began to “call upon the name of the L-rd” during the time of Enosh, their worship was tainted by idolatry. The pure concept of worshiping the One G-d became distorted and obscured by this mistaken belief.
Idolatry and the Concept of Shittuf
The status of of shittuf within the Torah-law for non-Jews has been a topic of debate. The Tosafot (who were some of leading medieval Talmudic commentators) suggest that for non-Jews, the idea of shittuf does not necessarily constitute idolatry. Rabbi Moshe Isserles (the Rema) notes in his commentary on the Shulchan Aruch that non-Jews are not required to adhere to the same strict monotheism as Jews. In his opinion, a non-Jew’s belief in a shittuf is not judged as a violation of the Noahide commandment against idol worship. Nevertheless, it is false, and even a non-Jew is not permitted to worship any other entity instead of or in combination with G-d.
Only the One G-d May Be Worshipped
The Tenach (Hebrew Bible) repeatedly affirms that only the One G-d may be worshipped. In Deuteronomy 4:35 we read:
| 35 Unto thee it was shown, that thou mightest know that the L-RD, He is G-d; there is none else beside Him. | לה אַתָּה הָרְאֵתָ לָדַעַת, כִּי ד’ הוּא הָאֱלֹקים: אֵין עוֹד, מִלְּבַדּוֹ. |
In Isaiah 42:8 G-d declares:
| 8 I am the L-RD, that is My name; and My glory will I not give to another, neither My praise to graven images. | ח אֲנִי ד’, הוּא שְׁמִי; וּכְבוֹדִי לְאַחֵר לֹא-אֶתֵּן, וּתְהִלָּתִי לַפְּסִילִים. |
Isaiah 45:5 further confirms:
| 5 I am the L-RD, and there is none else, beside Me there is no G-d; I have girded thee, though thou hast not known Me; | ה אֲנִי ד’ וְאֵין עוֹד, זוּלָתִי אֵין אֱלֹקים; אֲאַזֶּרְךָ, וְלֹא יְדַעְתָּנִי. |
This makes it clear that any form of worship that is not directed solely to G-d is idolatry. While the people in Enosh’s time may have sincerely sought to honor G-d, their misunderstanding led them farther and farther down the path of idolatry. Their mistake was taken advantage of by growing numbers of false prophets who introduced more and more idols. All of this greatly distorted their relationship with the Creator.
Conclusion
In the time of Enosh, mistaken ideas about how to honor G-d made people conceive of an alternative way to relate to Him, and this lead to misdirected worship. While people began to “call upon the name of the L-rd,” this soon became corrupted by idolatry when they bestowed G-d’s name upon creations which they chose to worship —a tragic shift that replaced their relationship with the One True G-d.
By Angelique Sijbolts
With thanks to Dr. Michael Schulman for his feedback
Used Sources:
1 Used sources by this text: Chizkuni, Ibn. Ezra, Malbim, Rashi and Steinsalz ↩︎
2. The Divine Code by Rabbi Moshe Weiner, Part II, topic 1:1, 4th edition p. 109 ↩︎
3 Seifrei Devarim 46 on Devarim 11:19 ↩︎
4 The Divine Code by Rabbi Moshe Weiner, Part I, topic 1:5, 4th edition p. 44 ↩︎
5 The Divine Code by Rabbi Moshe Weiner, Part I, topic 1:5, 4th edition p. 44 ↩︎
6 See Rambam, Laws of the Chosen House 2:2. ↩︎
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