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The Beast That Crouches At The Door
What are we to learn from the narratives in the Torah?
A walking, talking snake.
A tree that bears mysterious knowledge of Good and Evil.
A mark upon Cain for all to see.
The early narratives in the Book of Genesis are familiar to us from childhood, yet the meaning of these stories often seem maddeningly elusive. For example:
By forbidding Adam and Eve to eat from the Tree of Knowledge, did God really not want mankind to be able to distinguish right from wrong?
This book examines the early stories in the Book of Genesis, calling attention to the big questions that bother us all, as well as to the hidden subtleties of text and language. As clues and questions are pieced together, deeper layers of meaning begin to emerge. In the end, the reader gains an experience in the richness and depth of Torah, and a profound confrontation with concepts that define the core of what it means to be a Jew.
A walking, talking snake.
A tree that bears mysterious knowledge of Good and Evil.
A mark upon Cain for all to see.
The early narratives in the Book of Genesis are familiar to us from childhood, yet the meaning of these stories often seem maddeningly elusive. For example:
By forbidding Adam and Eve to eat from the Tree of Knowledge, did God really not want mankind to be able to distinguish right from wrong?
This book examines the early stories in the Book of Genesis, calling attention to the big questions that bother us all, as well as to the hidden subtleties of text and language. As clues and questions are pieced together, deeper layers of meaning begin to emerge. In the end, the reader gains an experience in the richness and depth of Torah, and a profound confrontation with concepts that define the core of what it means to be a Jew.
171 pages, Kindle Edition
First published October 15, 2007
168 people are currently reading
1298 people want to read
About the author
David Fohrman
18 books83 followersRabbi David Fohrman lectures internationally on Biblical themes. He heads the Curriculum Initiative of the Areivim Philanthropic Group, and directs the Hoffberger Institute for Text Study. He currently resides in Woodmere, NY with his wife and children, where he also serves as resident scholar at the Young Israel of Woodmere. Rabbi Fohrman's first book, The Beast that Crouches at the Door, was a finalist for the 2007 National Jewish Book Award. In earlier years, Rabbi Fohrman served as a senior editor and writer for ArtScroll's Schottenstein Edition of the Talmud, and taught Biblical themes at the Johns Hopkins University. His recorded lectures are available at rabbifohrman.com.
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Displaying 1 - 30 of 88 reviews
July 8, 2015
Another great work by Fohrman. More of his probing questions, more of his textual insights, more of his ability to being so much depth to biblical literature.
The thing that I like so much about this book was how connected Fohrman was with the oral traditions. In a modern Judaism that is so based on the oral tradition, it is refreshing to deal with Fohrman who is so rooted in the biblical text itself. However, he drew a LOT from Rashi and Nachmanides. I believe he did this to support his exegesis (and eisegesis) and to show how rooted in Jewish tradition it was. As somebody who needs to spend so much more time in the oral tradition, this was fantastic.
While not as thunderous as Fohrman work on Esther ("The Queen You Thought You Knew"), you will still not be disappointed with this study through the first five chapters of Genesis.
The thing that I like so much about this book was how connected Fohrman was with the oral traditions. In a modern Judaism that is so based on the oral tradition, it is refreshing to deal with Fohrman who is so rooted in the biblical text itself. However, he drew a LOT from Rashi and Nachmanides. I believe he did this to support his exegesis (and eisegesis) and to show how rooted in Jewish tradition it was. As somebody who needs to spend so much more time in the oral tradition, this was fantastic.
While not as thunderous as Fohrman work on Esther ("The Queen You Thought You Knew"), you will still not be disappointed with this study through the first five chapters of Genesis.
November 5, 2020
The Bible is the most influential and impactful book in history, but often we give a cursory, surface-level reading to a book with immense depth. Rabbi David Fohrman spends time in this book unpacking the literary greatness, beauty, and richness of the first few chapters of Genesis while looking at what this ancient text has to say about what it means to be human and the great temptation mankind faces (hint: it's not avoiding apples). I would recommend this book to the religious and irreligious alike because the questions it deals with affect us all, and it's probably wise to at least look at what the Bible has to say about it since it's been informing human history for millenniums.
One thing to note, Fohrman's writing style is more eastern than western. Those looking for a very succinct or bullet point analysis may be a little disappointed. But I really appreciate how Fohrman takes you on an intellectual journey that allows you, the reader, to contemplate many aspects/theories/extrabiblical writings. Fohrman equips you to discover your own conclusions regarding the questions presented.
One thing to note, Fohrman's writing style is more eastern than western. Those looking for a very succinct or bullet point analysis may be a little disappointed. But I really appreciate how Fohrman takes you on an intellectual journey that allows you, the reader, to contemplate many aspects/theories/extrabiblical writings. Fohrman equips you to discover your own conclusions regarding the questions presented.
January 12, 2022
One of the most interesting and thought-provoking books I have read. The way Rabbi Fohrman explains the creation account is mind blowing!
July 31, 2022
The lullaby I never knew
The Eastern perspective of the stories of Adam & Eve and Cain & Able barely resembles the Sunday school stories of my youth. I asked God for a fresh perspective and I was blown away. This book was recommended by the BEMA Podcast.
The Eastern perspective of the stories of Adam & Eve and Cain & Able barely resembles the Sunday school stories of my youth. I asked God for a fresh perspective and I was blown away. This book was recommended by the BEMA Podcast.
April 4, 2013
AWESOME!!!
September 20, 2022
Notes:
+ Right, wrong, true, false, good, and evil
- “If Adam and Eve were punished for what they did, this presupposes they knew their actions were wrong. You don’t punish people who are unaware that they did something bad. So Adam and Eve evidently had some knowledge of good and evil before eating from the tree. At the very least, they knew it was right to obey God when He told them not to eat from it, and it was wrong to disobey Him”
- “The shift from a world of true and false to a world of good and evil was a shift between a world in which I could stand outside my desire to look at choices objectively to a world in which I was confined to see things through desire’s eyes… Previously, desire was something outside of my sense of self, something I possessed, now I could delude myself into thinking that desire was something I am… No longer do I see a clear world of ‘true’ and ‘false’; now I see something that is ever so slightly different. I see ‘good’ and ‘evil’ – terms that blur the distinction between virtue and desire”
- “To sin is not primarily about hellfire and guilt. If it is, that part is only secondary. It’s primarily about ‘missing the mark’ – failing to align myself with the Will of my Creator”
- “That which is merely ‘good’ – desirable to me – can easily masquerade self-righteously as the ‘true.’ When I am looking at life through the filter of my own subjectivity, I may think that ‘x’ is what God wants – but perhaps it’s really just what I want… In this world of subjectivity, evil can get dressed up in pretty clothes – and when it does, it’s hard to know the difference between that which is truly virtuous and compelling and that which is merely seductive”
- “As a Jew, I have difficulty with the notion of an independent source of evil in the universe serving as a counterweight to God. Jewish thought tends to see Satan in different terms, not as one who opposes the divine plan, but as a sort of ‘heavenly prosecutor’ who is part and parcel of the divine plan. Just as no earthly court is complete without a prosecutor, so too, the Heavenly Court is incomplete without its ‘prosecutor,’ a being who forcefully advocates for the application of divine justice in full rigor”
+ Desires and the Evil Inclination
- “The answer to the fearsome power of passion is not to go and take the engines out of our cars, not to renounce ‘meat’ and starve. No, the Torah is designed not to extinguish passion, but to complement it, to provide direction, spice, to make desire taste like something. The Torah’s commands are designed to direct passion toward productive ends, toward worthwhile, even holy, endeavors. Feel your passion, your sexuality, your ambition, the Torah says; don’t destroy it. But direct it this way rather than that way. Steer it; don’t let it steer you… Adam and Eve – all of us, really – were left to struggle with this dilemma: How do I direct a powerful, massive engine with a steering wheel I can barely reach?”
- “After attaining the knowledge of good and evil, humanity became more Godly – more passionate, more desirous, more insistently creative. But we were only half-gods. Being truly Godly means not just to be passionate, possessed of will, as God is. It means not just to create, as God creates, but to wield wisely the fearsome power of creation. It means to control this power fully, not to be controlled by it. It means keeping passion in balance, realizing that there is a time to create and a time to desist from creating”
- “The text doesn’t say ‘If you do evil,’ then sin lies crouching at the door; instead, it says ‘If you do not do well.’ Not doing good isn’t the same thing as doing evil. It is simply being neutral. Maybe God is saying something like the following: Why has your face fallen? If you are active, if you seek out the good – you can lift up your face. And if you are neutral – if you do not act positively – you can’t tread water. While being neutral is not itself an evil, it does leave you vulnerable to evil. Sin lies crouching at the door, and even the most well-intentioned neutral party can still become its prey”
- “The Evil Inclination, in real life, is neither more nor less than our passions, the desires that fuel us and make us go. These desires, far from being inherently evil, are an essential part of our humanity. A man without passion builds no house and never marries. Cut off from ambition, he in the end builds nothing worthwhile out of his life… Passions are not evil in and of themselves. They constitute a powerful, inherently benign life force, whose only desire, as it were, is to establish a relationship with you. They want to overflow, to give of themselves to you. But the power of these passions is awesome, and awesome power left raw and undirected can indeed lead to great evil… Rendered literally, the Evil Inclination, at bottom, seems to be nothing more than the drive to create gone awry… The humans who ate from the tree were only half-Godly. They were passionate, driven, like God, to create and foster new life. But, unlike God, their ability to properly steer this newly fired sense of creativity remained limited and out of proportion with its power”
- “The relationship between Adam and Eve – or, more broadly, between man and woman – is analogous on some level to the relationship that Cain is asked to develop with his Evil Inclination… If it is the teshukah, the desire, of the feminine to establish a relationship with the masculine and share her life force with him, the masculine must responsibly decide what he will do with this gift. Newly empowered by his union with woman, man finds himself wondering what he will do with his life, how he will direct this powerful energy outside the immediate confines of their personal relationship. He must decide on goals that productively utilize what has been entrusted to him”
- “Surely all desires stem from my not having something I want. Yet there really are radically different desires out there in the world, desires that come from no sense of lack whatsoever. Where do they come from, and what makes them tick? Ironically enough, they come from the very opposite of ‘need.’ They come from a sense of fullness. To give an analogy, they express not the desire of the half-empty glass to be full, but the desire of a full glass to overflow… The Almighty loves, not because He is needy but because He is full. He wants to share that fullness with others. And to that end, He created a world”
+ Naked
- Arum = naked or cunning, or both (the snake is both)
+ Permanence and impermanence
- “While ‘Cain’ [Kayin] comes from the word ‘kanah’ (acquire), the name ‘Abel’ comes from the very opposite. In Hebrew, Abel is hevel, which means, of all things, ‘breath,’ or, more precisely, the steam that escapes one’s mouth on a cold winter’s day [see Ecclesiastes]”
- “At seven generations, each line – the line of Adam I and Adam II (Enosh) – come to their apex; both produce a Lemech. But whereas the first Lemech gives birth to Tuval-Kayin, a son who becomes a partner in the destruction of life, the second Lemech gives birth to a son who will allow for the perpetuation of life. The child of Lemech II is a man by the name of Noah. While the three sons of Lemech I die in a flood, the child of Lemech II builds an ark… A daughter of Lemech I survives by marrying the son of Lemech II. In that union, humanity comes full circle. The doomed line of Cain merges with a spark of life from Shet, the man who, according to Eve, was a replacement for Abel. At long last, the legacies of Cain and ‘replacement Abel’ have come together, as a father from one line and a mother from the other unite in the ark to perpetuate humanity anew… For all the danger he brings to the table, Cain is a necessary partner. Somehow, humanity needs the energies of both Cain and Abel – ground, coupled with nothingness; possession, bound together with breath – to move on, to build itself in perpetuity”
Quotes:
Humankind, before eating from either tree, was neither mortal nor immortal. If he ate from the Tree of Life, he would become immortal; if he ate from the Tree of Knowledge, he would become a being that dies.
Knowing that the Forbidden Fruit harbored the promise of death, the snake hoped that Eve would pass the fruit to Adam before partaking herself. Why? Because according to the midrash, the snake wanted to assassinate Adam and marry Eve… Isolated, in charge of a vast world of nature, Adam sees himself as different, in some fundamental way, from every other creature around him. He is a ruler, yes – but a ruler who is not fully kindred with his subjects. He is alone. The temptation of loneliness is to seek solace where it ought not to be sought. For Adam, this would mean seeking companionship among the animals, pretending, if only he could, that he is one of them… What, really, is the dividing line between human and animal? The very existence of the snake raises this issue. The primal serpent walks. He talks. And he’s clever. So in what sense is he really a snake and not a human? Why couldn’t he be a fitting mate for Eve, after all?... If God speaks to you primarily through passion and instinct; if all you need to do is examine your desires to find out what God wants of you; if your essential self is easily and naturally identified with your passions – you are an animal. If you are able to stand outside your passions and examine them critically; if desire is something you have, not something you are; if God addresses Himself to your mind and asks you to rise above your desires, or to channel them constructively – well, then you are a human.
[Real dilemmas involve] choices between competing ideals. Each ideal is worthy or noble in its own right, and the dilemma arises only because the two ideals are forced to compete with one another.
Desire can confound our perception of the way things really are.
Why does Cain, the bold inventor of offerings, not bring the best of what he has to God?... A person expressing a profound sense of gratitude gives the best he can. A person buying an insurance policy is looking for a reasonable deal… Is Cain giving a free-flowing gift of unmitigated gratitude, or is he giving a calculated bargaining chip?
January 15, 2020
Another winner from the pen of David Fohrman. If you head over to AlephBeta, you'll find more of his work, but this book is a great summary of much of his work there (particularly Genesis Unveiled, though he has more stuff there on Noah and here he has more on Cain).
In this book, Fohrman discusses the temptation in the Garden and Cain's temptation and sin. Had you ever drawn a connection between the snake and the beast? Had you ever thought of how Adam is said to rule over Eve and Cain is said to rule over his sinful desire? Had you ever thought of how weird the curse of Cain is? Or how weird it is that his offering is rejected? All these kinds of weirdnesses are analyzed. The heart of the book is actually quite pastoral though: it is a message about gratitude and creativity. As human beings we tend to be blinded by our passions (something we share with animals), but we need to exercise discipline and to remember to stop, to rest, to Sabbath, in order for creativity to be completed. This is what Adam and Eve fail at, succumbing to their passions (embodied in the snake), and Cain has a far worse position to begin with. Fohrman also has some great words on playing the victim and not seeing yourself as helpless, which was just what I needed at the time. Even if Fohrman's exegesis is not true from beginning to end, it is good for your soul.
Fohrman's discussion of the relations of masculine and feminine are particularly interesting. I don't know what to make of it, but it's intriguing insofar as he tries to see the parallels between Adam ruling Eve and Cain ruling his sin as less about a good thing ruling over a bad thing (which of course would be thorny), but just about two things very distantly analogous. Wiggle room here, I think, is for the best, since so many people want to give a quick answer, when none has been presented that is obvious. I'm also intrigued by a reinterpretation of the curse, according to Midrash, that promises not sevenfold vengeance, but a seven-generation delay on Cain's death, ending with Lamech. I don't know yet, but I am considering it. After all, Cain builds a city and that's the last we hear of him, even though he is condemned to wandering.
My favorite observation though, which I never really noticed before was that Lamech has Tubal-Cain and Jubal--and that these names are actually quite close to Cain and Abel, and that their vocations are remarkably similar. This is the reason I read this kind of stuff. I want to get into the knots of the text, and you could hardly hope to find a better guide than Fohrman.
In this book, Fohrman discusses the temptation in the Garden and Cain's temptation and sin. Had you ever drawn a connection between the snake and the beast? Had you ever thought of how Adam is said to rule over Eve and Cain is said to rule over his sinful desire? Had you ever thought of how weird the curse of Cain is? Or how weird it is that his offering is rejected? All these kinds of weirdnesses are analyzed. The heart of the book is actually quite pastoral though: it is a message about gratitude and creativity. As human beings we tend to be blinded by our passions (something we share with animals), but we need to exercise discipline and to remember to stop, to rest, to Sabbath, in order for creativity to be completed. This is what Adam and Eve fail at, succumbing to their passions (embodied in the snake), and Cain has a far worse position to begin with. Fohrman also has some great words on playing the victim and not seeing yourself as helpless, which was just what I needed at the time. Even if Fohrman's exegesis is not true from beginning to end, it is good for your soul.
Fohrman's discussion of the relations of masculine and feminine are particularly interesting. I don't know what to make of it, but it's intriguing insofar as he tries to see the parallels between Adam ruling Eve and Cain ruling his sin as less about a good thing ruling over a bad thing (which of course would be thorny), but just about two things very distantly analogous. Wiggle room here, I think, is for the best, since so many people want to give a quick answer, when none has been presented that is obvious. I'm also intrigued by a reinterpretation of the curse, according to Midrash, that promises not sevenfold vengeance, but a seven-generation delay on Cain's death, ending with Lamech. I don't know yet, but I am considering it. After all, Cain builds a city and that's the last we hear of him, even though he is condemned to wandering.
My favorite observation though, which I never really noticed before was that Lamech has Tubal-Cain and Jubal--and that these names are actually quite close to Cain and Abel, and that their vocations are remarkably similar. This is the reason I read this kind of stuff. I want to get into the knots of the text, and you could hardly hope to find a better guide than Fohrman.
February 10, 2024
I’ve been following this author for some time. I’m doing a Jewish perspective study of genesis and picked up this book as a way to get new perspective on Genesis 3-4.
It’s a wildly good read. Besides being well written, it presents the stories I’ve heard a million times growing up in a new and daring light. I’m not sure if I’m 100% on board with the conclusions the author makes (he takes a lot of points from the Midrash), but his insights and conclusions ultimately don’t contradict anything I believe and ultimately have strengthened by beliefs in who God is and who we are.
Absolutely fascinating. I would recommend this book to anyone looking for a fresh perspective on Adam, Eve, and Cain.
It’s a wildly good read. Besides being well written, it presents the stories I’ve heard a million times growing up in a new and daring light. I’m not sure if I’m 100% on board with the conclusions the author makes (he takes a lot of points from the Midrash), but his insights and conclusions ultimately don’t contradict anything I believe and ultimately have strengthened by beliefs in who God is and who we are.
Absolutely fascinating. I would recommend this book to anyone looking for a fresh perspective on Adam, Eve, and Cain.
January 17, 2025
This was too good. Honestly dropped star because I wanted more so maybe I should give it five stars. Will have to revisit this whenever going through Genesis. This was a fantastic work on what God is up to in the creation account and the Cain and able story, as well as our world today. Asks some great philosophical questions which I loved. Would recommend for any serious student of the scriptures.
February 17, 2023
Thought provoking examination of the stories of the Garden narrative and how it relates to Cain and Abel. Really enjoyed the ideas around our inner desires as humans.
October 11, 2024
10/10 would recommend
November 30, 2017
Amazing and very profound! This is one to read and keep on hand.
September 12, 2025
Rabbi David Fohrman always comes at the Text from a unique angle, asking the questions that no one seems to be asking and following the theoretical rabbit trails wherever they may lead. His insights into the Cain and Able narrative and its connection to the Adam and Eve story were amazing.
Part of what makes Fohrman such a fun teacher to learn from is the way he winds through the Text at a slow, meandering pace, twisting and turning and circling back to things. Before you know it, you’ve received two indispensable lessons: his insights into the Text and the long, slow process of discovery along the way.
Part of what makes Fohrman such a fun teacher to learn from is the way he winds through the Text at a slow, meandering pace, twisting and turning and circling back to things. Before you know it, you’ve received two indispensable lessons: his insights into the Text and the long, slow process of discovery along the way.
August 1, 2017
Blew my mind
I will never be the same again. This book blew my mind. I could not put it down, reading and walking down the road. The insight this author has is amazing. The way he weaves a story together and analyze it just continues to, and I know I'm using this a lot but, blow my mind.
I will never be the same again. This book blew my mind. I could not put it down, reading and walking down the road. The insight this author has is amazing. The way he weaves a story together and analyze it just continues to, and I know I'm using this a lot but, blow my mind.
September 25, 2019
This book puts a whole new spin on the first generations of mankind. It's the kind of book that makes one sit back and go "Whoah." for a while. Where is the serpent's motivation? Why was Cain rejected? Why does a woman desire her husband? All these are answered and much more.
June 9, 2016
Rabbi Fohrman asks questions of the biblical text and answers those questions from the biblical text--answers that illumine and inspire.
October 14, 2021
This book is a thought-provoking conversation born from meticulous attention to the details of the Genesis accounts of Adam & Eve and Cain & Abel. Rabbi Fohrman reads the Hebrew texts carefully and invites insights from rabbinical scholars throughout the Jewish tradition, making for an informative and interesting read.
However, because he writes for a wider audience, many of his claims are not cited or are only parenthetically sourced. For instance, he discusses the play on words between the Hebrew words for naked and cunning, arguing that “the Torah uses the exact same Hebrew term” (30) in both instances. Although it is true that both words are spelled with identical consonants, the niqqud suggests different pronunciations of the waw. It would be helpful to know Fohrman’s perspective on the Masoretic tradition. Are these indeed polysemous senses of a single word, or are they different homographs altogether?
Similarly, he presents a not unconvincing argument for teshukah signifying “a desire that is not based on a sense of need” (119), a concept for which there is no corresponding word in English. He summarizes the four basic teshukot seen within the rabbinic tradition—but there are only three citations of the word teshukah in the Hebrew Bible. He says, “The Sages cite additional verses (which I have not reproduced here) to substantiate each one of these conclusions” (119); these citations would be appreciated in order to lend validity to his claims.
Fohrman opens his work with provocative questions about what makes an entity animal, human, or divine. His perspective on the distinguishing characteristics of the serpent is as relevant in contemporary Darwinian culture as it was in the pre-Fall world: “If you walk, talk and are smart, are you then a person? Or can you still be a snake?” (25). And in reference to the distinctions between deity and humanity, it is God Himself who names knowledge of good and evil as a crucial factor. Fohrman concludes that the essential distinction separating animals from humans is that, for animals, “desire and instinct are more trustworthy indicators of God’s will than God’s words” (40). His translation of a relevant piece of challenging Hebrew syntax (25) in support of this conclusion is not indefensible. But the theological implication that mankind is called to listen to a voice higher than instinctual passions is consistent with other scriptures.
Unpacking the Cain account, Fohrman traces a theme starting from Eve’s proclamation that she had “acquired a man” to Cain being named “acquired” to Cain himself spontaneously bringing God the first offering recorded in history to Abel imitating Cain by also bringing an offering, his from “the first of his flocks and from their choicest ones” (78). Fohrman postulates that there is a thematic link between this focus on acquiring (a self-aggrandizing sort of acquiring) and the lack of comment on the quality of Cain’s offering. This hypothesis is not without conjecture, but Fohrman helpfully points out that God does not reject Cain’s gift without also offering him hopeful correction. He draws attention to the personification of sin “crouching at the door,” saying that “not doing good isn’t the same thing as doing evil. It is simply being neutral…While being neutral is not itself an evil, it does leave you vulnerable to evil” (114).
Fohrman creates a credible case that the Cain and Abel account is a further development of the story of the Fall as he lays out five parallels between both records: 1) the use of the interrogative ayeh as opposed to eiphoh, 2) expressions of fear resulting in hiding from God, 3) verdicts of unprecedented challenges with farming, 4) sentences of exile, and 5) nearly verbatim repetitions of “to your husband/you is your/his teshukah, and he/you will mashal in you/it.” He concludes that “passion, and its proper role in the human psyche, are the conceptual core of both these stories” (129). However, this exegetical conclusion depends on the referential identity of “it” in Genesis 4:7: “Its teshukah will be for you, yet you can rule over it.” The context identifies the referent as sin (khatat), which Fohrman had correctly defined chapters earlier as “‘missing the mark’ – failing to align myself with the reality called the Will of my Creator” (45). But here, rather than refreshing the reader’s memory with this discussion of the explicitly named referent, he instead brings in a rabbinic discussion of “Evil Inclination” (yetzer hara) (60, 127)—a term nowhere used in this passage. He implies that the referent in Genesis 4:7 is “Evil Inclination” and elaborates, “These desires, far from being inherently evil, are an essential part of our humanity” (127). This deduction creates grave inconsistencies with biblical teachings on sin and redemption.
Fohrman’s short work is an easy and worthwhile read because of the many pertinent questions and plausible conclusions he poses. But because of the lack of scholarly citations—and occasionally questionable exegesis—it cannot be recommended without reservation.
However, because he writes for a wider audience, many of his claims are not cited or are only parenthetically sourced. For instance, he discusses the play on words between the Hebrew words for naked and cunning, arguing that “the Torah uses the exact same Hebrew term” (30) in both instances. Although it is true that both words are spelled with identical consonants, the niqqud suggests different pronunciations of the waw. It would be helpful to know Fohrman’s perspective on the Masoretic tradition. Are these indeed polysemous senses of a single word, or are they different homographs altogether?
Similarly, he presents a not unconvincing argument for teshukah signifying “a desire that is not based on a sense of need” (119), a concept for which there is no corresponding word in English. He summarizes the four basic teshukot seen within the rabbinic tradition—but there are only three citations of the word teshukah in the Hebrew Bible. He says, “The Sages cite additional verses (which I have not reproduced here) to substantiate each one of these conclusions” (119); these citations would be appreciated in order to lend validity to his claims.
Fohrman opens his work with provocative questions about what makes an entity animal, human, or divine. His perspective on the distinguishing characteristics of the serpent is as relevant in contemporary Darwinian culture as it was in the pre-Fall world: “If you walk, talk and are smart, are you then a person? Or can you still be a snake?” (25). And in reference to the distinctions between deity and humanity, it is God Himself who names knowledge of good and evil as a crucial factor. Fohrman concludes that the essential distinction separating animals from humans is that, for animals, “desire and instinct are more trustworthy indicators of God’s will than God’s words” (40). His translation of a relevant piece of challenging Hebrew syntax (25) in support of this conclusion is not indefensible. But the theological implication that mankind is called to listen to a voice higher than instinctual passions is consistent with other scriptures.
Unpacking the Cain account, Fohrman traces a theme starting from Eve’s proclamation that she had “acquired a man” to Cain being named “acquired” to Cain himself spontaneously bringing God the first offering recorded in history to Abel imitating Cain by also bringing an offering, his from “the first of his flocks and from their choicest ones” (78). Fohrman postulates that there is a thematic link between this focus on acquiring (a self-aggrandizing sort of acquiring) and the lack of comment on the quality of Cain’s offering. This hypothesis is not without conjecture, but Fohrman helpfully points out that God does not reject Cain’s gift without also offering him hopeful correction. He draws attention to the personification of sin “crouching at the door,” saying that “not doing good isn’t the same thing as doing evil. It is simply being neutral…While being neutral is not itself an evil, it does leave you vulnerable to evil” (114).
Fohrman creates a credible case that the Cain and Abel account is a further development of the story of the Fall as he lays out five parallels between both records: 1) the use of the interrogative ayeh as opposed to eiphoh, 2) expressions of fear resulting in hiding from God, 3) verdicts of unprecedented challenges with farming, 4) sentences of exile, and 5) nearly verbatim repetitions of “to your husband/you is your/his teshukah, and he/you will mashal in you/it.” He concludes that “passion, and its proper role in the human psyche, are the conceptual core of both these stories” (129). However, this exegetical conclusion depends on the referential identity of “it” in Genesis 4:7: “Its teshukah will be for you, yet you can rule over it.” The context identifies the referent as sin (khatat), which Fohrman had correctly defined chapters earlier as “‘missing the mark’ – failing to align myself with the reality called the Will of my Creator” (45). But here, rather than refreshing the reader’s memory with this discussion of the explicitly named referent, he instead brings in a rabbinic discussion of “Evil Inclination” (yetzer hara) (60, 127)—a term nowhere used in this passage. He implies that the referent in Genesis 4:7 is “Evil Inclination” and elaborates, “These desires, far from being inherently evil, are an essential part of our humanity” (127). This deduction creates grave inconsistencies with biblical teachings on sin and redemption.
Fohrman’s short work is an easy and worthwhile read because of the many pertinent questions and plausible conclusions he poses. But because of the lack of scholarly citations—and occasionally questionable exegesis—it cannot be recommended without reservation.
July 4, 2021
Rabbi David Fohrman has written a wonderful book for a layman's audience about the deeper and more purposeful significance of the first narrative stories in Genesis. There are both deep contradictions and hidden subtleties in the stories of Adam and Eve and Cain and Abel. Like all good teachers of sacred text, Fohrman looks beyond the literal meaning of the words to suggest deeper meanings that have implications not just for understanding the text, but our lives as well.
The language is accessible and the insights are interesting and in some cases eye opening. I didn't agree with every interpretation he offered but found most to be compelling and at the very least thought provoking. I was particularly interested in the author's commentary on the issue of why G-d created humanity. Encapsulating his views as a much younger man, Fohrman says "If G-d is not supposed to have any needs, then He shouldn't have a need to do good, to bestow kindness, either. If G-d has this need, it puts us right back where we started from: How could a perfect Being have needs? How could He be missing something?"
His response is a beautiful discussion of different kinds of needs, in particular, a desire not based upon need. "Ironically enough," he says, these needs "come from the very opposite of 'need'. They come from a sense of fullness." He sites teaching as an example of this need flowing not from the want of something but from this sense of fullness. You have not put your full learning into practice if you cannot pass it along to others for their benefit. To continue the analogy, Fohrman says "The Almighty loves, not because He is needy but because He is full. He wants to share that fullness with others. And to that end, He created a world."
This and other interpretations added interesting context to the insight on the Adam/Eve and Cain/Abel stories. However, his "I'm going to stop the analysis to tell you something else you need to know" approach to engaging the reader in the process of his analysis, was sometimes a little off-putting (even if only mildly so).
All in all, an easy to read and interesting exploration of the deeper meaning of two of the most important stories of Genesis. If you're open to interpretations of these classic stories that veer from the traditional/literal understandings, this book would be a very good place to start.
The language is accessible and the insights are interesting and in some cases eye opening. I didn't agree with every interpretation he offered but found most to be compelling and at the very least thought provoking. I was particularly interested in the author's commentary on the issue of why G-d created humanity. Encapsulating his views as a much younger man, Fohrman says "If G-d is not supposed to have any needs, then He shouldn't have a need to do good, to bestow kindness, either. If G-d has this need, it puts us right back where we started from: How could a perfect Being have needs? How could He be missing something?"
His response is a beautiful discussion of different kinds of needs, in particular, a desire not based upon need. "Ironically enough," he says, these needs "come from the very opposite of 'need'. They come from a sense of fullness." He sites teaching as an example of this need flowing not from the want of something but from this sense of fullness. You have not put your full learning into practice if you cannot pass it along to others for their benefit. To continue the analogy, Fohrman says "The Almighty loves, not because He is needy but because He is full. He wants to share that fullness with others. And to that end, He created a world."
This and other interpretations added interesting context to the insight on the Adam/Eve and Cain/Abel stories. However, his "I'm going to stop the analysis to tell you something else you need to know" approach to engaging the reader in the process of his analysis, was sometimes a little off-putting (even if only mildly so).
All in all, an easy to read and interesting exploration of the deeper meaning of two of the most important stories of Genesis. If you're open to interpretations of these classic stories that veer from the traditional/literal understandings, this book would be a very good place to start.
February 3, 2023
This book was thought provoking, which was the author's intention. Cast aside all of your presuppositions about the devil being a red horned minion with a tail, cast aside even your presupposition that the serpent in the Garden is "the Satan" that tempted Christ in the wilderness, and approach the text with fresh eyes to see what you see. What does the text say?
Rabbi Fohrman swims around the Hebrew, making many interesting connections that are lost in translation. He also shows how the question the serpent asked Eve wasn't so much, "Did God really say?" Rather, the serpent said something like, "Even if God did say.." The Hebrew is a little more ambiguous and open-ended than the English lets on. I found Fohrman's take on the Fall to be very insightful and applicable from a human psychology perspective.
Even if God did command you not to eat this fruit, so what? You have another voice inside you telling you otherwise, don't you? Didn't God create you? That means the voice inside you is God too, isn't it? God wouldn't put an evil voice inside you, would He?
This is the struggle we all face: corrupt human passion introduced into the human race by Original Sin. Eve was tempted by the lust of the eyes (looks good), the lust of the flesh (desirous to eat), and the pride of life (good for contemplation). It was a three fold Fall of man as Even consumed and internalized corrupt human desire. That is the lens through which all humanity sees the world under the first Adam. This is why the Last Adam's coming to redeem human nature was so important. We are corrupt from birth and need redeeming.
It was very interesting to read a Rabbi's take on the Fall. He brought in ancient Jewish sage writings to support his exegesis, which I found very insightful.
I don't know if I agree with everything laid out in this book, but I'd definitely recommend it for the meat that it does contain.
Rabbi Fohrman swims around the Hebrew, making many interesting connections that are lost in translation. He also shows how the question the serpent asked Eve wasn't so much, "Did God really say?" Rather, the serpent said something like, "Even if God did say.." The Hebrew is a little more ambiguous and open-ended than the English lets on. I found Fohrman's take on the Fall to be very insightful and applicable from a human psychology perspective.
Even if God did command you not to eat this fruit, so what? You have another voice inside you telling you otherwise, don't you? Didn't God create you? That means the voice inside you is God too, isn't it? God wouldn't put an evil voice inside you, would He?
This is the struggle we all face: corrupt human passion introduced into the human race by Original Sin. Eve was tempted by the lust of the eyes (looks good), the lust of the flesh (desirous to eat), and the pride of life (good for contemplation). It was a three fold Fall of man as Even consumed and internalized corrupt human desire. That is the lens through which all humanity sees the world under the first Adam. This is why the Last Adam's coming to redeem human nature was so important. We are corrupt from birth and need redeeming.
It was very interesting to read a Rabbi's take on the Fall. He brought in ancient Jewish sage writings to support his exegesis, which I found very insightful.
I don't know if I agree with everything laid out in this book, but I'd definitely recommend it for the meat that it does contain.
January 7, 2024
This book has the capacity to be instrumental in the life of a bible-lover. The philosophies of noting small details and having a healthy understanding of Jewish tradition are very helpful for interpreting the text. The book is brilliant; full of general wisdom, insights into the hebrew, and a beautiful, rich and poetic look at the text. The book does not speak on how historical genesis is, ancient near Eastern context, or anything like that. It's simply the text, logic, and Jewish tradition. My only issues are that I wish some arguments were more hammered out and I wish he did more to support some.arguments or lines of thought. He also writes in a way that is not how you and I are used to reading books. He has a unique way of writing that can be jarring at times, but its worth sticking with it. He also gets MIND BLOWING by the end, and he does a great job of making me at the very least WANT to agree with his interpretation, even if I'm unsure of some details. I only give 4 stars because I would have really preferred he construct his arguments better at times. I would love to know more about many of the points he makes.
August 29, 2021
LoWow! This is one of the most profound books I've read. The conversational language dampened my enthusiasm to get to the point. That aside, I closed the book with a deep sense of utter astonishment over the lack of depth in Christian thinking to the bottomless, ever-connecting thinking of God's chosen people, Israel. I did not expect the book would end where it did or connect so much "lullaby" with life, breath and meaning as to give it awareness. But that is exactly what happened for me. My awareness was inextricably heightened by this inductive study of Genesis 2-5. Simple, yet meaningful questions were given credence and effort that left me wanting more. This read has led me to purchase Rabbi Foreman's commentary of Genesis. I have no doubt it will be just as, if not more, prolific in revealing scripture with scripture and its inherent traditional interpretation- Oral Tradition. Enjoy!
January 20, 2025
4.5! Another fascinating Old Testament read, this time about the stories that started it all: Adam & Eve, and Cain & Abel. I need to go back through it and reread the parts I underlined.
It never ceases to amaze me how there are seemingly endless parallels between biblical stories. It’s a little mind blowing and hard to wrap your head around. So is the case of these two stories.
Essentially, these stories ask us the question what makes us different from animals? Do we follow our passions (one way that God speaks to us), or our minds (the other more evolved way that God speaks to us)? It also examines our potential to create, both via creating children and tending the earth. Lots to think about!
I didn’t give this one 5 stars because it was hard to follow at times. I think this was the first book he wrote though so I imagine he learned from the feedback he received and made some improvements with the future books.
It never ceases to amaze me how there are seemingly endless parallels between biblical stories. It’s a little mind blowing and hard to wrap your head around. So is the case of these two stories.
Essentially, these stories ask us the question what makes us different from animals? Do we follow our passions (one way that God speaks to us), or our minds (the other more evolved way that God speaks to us)? It also examines our potential to create, both via creating children and tending the earth. Lots to think about!
I didn’t give this one 5 stars because it was hard to follow at times. I think this was the first book he wrote though so I imagine he learned from the feedback he received and made some improvements with the future books.
March 24, 2022
When we seriously study stories from the biblical books of Genesis and Exodus, we are often left with questions. Why did the characters act that way? Wasn’t there any better way for God to have handled that problem? Is there something we’re missing? The ancient rabbis asked many of the same questions because the details not specifically included in the stories are often the most interesting. Rabbi David Fohrman asks and attempts to answer these questions in “The Beast That Crouches at the Door: Adam and Eve, Cain and Abel, and Beyond” and “The Exodus You Almost Passed Over” (both published by Aleph Beta Press/Maggid Books). Both books offer discussions that will intrigue and challenge readers.
https://www.thereportergroup.org/past...
https://www.thereportergroup.org/past...
September 22, 2024
the Torah is life-changing but I am not a fan of the way the book is written. I read it before Rosh Hashana not realising how relevant it would be. The idea that what differentiates humans from animals is our ability to overcome our desires, that yetzer hara is not just an evil inclination but creativity gone awry, the parallels between Adam and Eve/ Cain and Abel, the Torah is given to us only once we have the knowledge of good and evil, the fact that humanity continues with both lines - Adam 1 and 2 : though Shet (Abel 2) - Noah and Cains descendent - Naama...
I think it is written to help you think for yourself and build suspense but it ends up going back and forth with constant repetition. It is written as if the author is speaking and I had to read the book twice to be able to follow the POV thoroughly.
I think it is written to help you think for yourself and build suspense but it ends up going back and forth with constant repetition. It is written as if the author is speaking and I had to read the book twice to be able to follow the POV thoroughly.
March 18, 2024
This was a pretty interesting read. I appreciated the Jewish perspectives on early Genesis stories of Adam and Eve and Cain and Abel. Although I don't completely agree with the conclusions drawn, I certainly found the author's perspectives helpful, and even felt that many rang true. Though maybe not the only explanation of evil in the world, the author's ideas broadened my own. However, as a Christian, the book ultimately fell short in dealing with the problem of our sin as compared to Christian teaching.
The writing was in an easy-to-read, casual style which I appreciated, but I think it led to a lot of fluff that I could have done without. Overall, though, I enjoyed most of it.
The writing was in an easy-to-read, casual style which I appreciated, but I think it led to a lot of fluff that I could have done without. Overall, though, I enjoyed most of it.
April 9, 2025
Excellent
I found little I could disagree with. Author does a good job of explaining what sin stems from, unbridled desire. I would have woven into this story the genetic behavioral aspects that derive from the millions of years of animalistic survival built into our genetics and how when God breathed into Adam a huge chunk of God's spirit making man sentient, the authors version will do quite well. No one would understand my version anyway because it involves the idea that the creation story really starts at the big bang which Ramban and Rambam got so close to. It took another jew to start there line of thinking again.
I found little I could disagree with. Author does a good job of explaining what sin stems from, unbridled desire. I would have woven into this story the genetic behavioral aspects that derive from the millions of years of animalistic survival built into our genetics and how when God breathed into Adam a huge chunk of God's spirit making man sentient, the authors version will do quite well. No one would understand my version anyway because it involves the idea that the creation story really starts at the big bang which Ramban and Rambam got so close to. It took another jew to start there line of thinking again.
April 19, 2021
Rabbi Forman uses techniques from popular fiction to engage readers in Biblical exegesis.
And it works.
Normally, when a rabbi dives deeply into a section of Torah, the result isn't a page-turner.
Forman defies convention. He poses questions and makes assertions that stimulate your curiosity, and then slowly and methodically builds his answers and explanations. The next thing you know, you're finding it hard to put the book down.
There may be other Torah scholars who are equally engaging. But I can't think of any.
And it works.
Normally, when a rabbi dives deeply into a section of Torah, the result isn't a page-turner.
Forman defies convention. He poses questions and makes assertions that stimulate your curiosity, and then slowly and methodically builds his answers and explanations. The next thing you know, you're finding it hard to put the book down.
There may be other Torah scholars who are equally engaging. But I can't think of any.
June 20, 2022
One of the finest biblical commentaries I've ever read. A must for anyone captivated by the stories of Adam and Eve, as well as Cain and Abel. In addition to being a necessary companion for the book of Genesis, I highly recommend it as a partner for John Steinbeck's 'East of Eden.'
My only complaint is that--to no fault of the author--the editing is sloppy. I just wish Rabbi David Forhman's book received the production it so deeply deserves.
My only complaint is that--to no fault of the author--the editing is sloppy. I just wish Rabbi David Forhman's book received the production it so deeply deserves.
December 25, 2024
I’m calling Rabbi Fohrman He Who Sees What Others Do Not AKA He Who Understands What the Meforshim Meant to Say AKA He Who Uncovers What Has Been Hidden.
I have a question I’d like to ask him if I meet him: when you lay out questions, do you already envision the answers, but unfold it patiently for the reader? Or, because he uses particular methods of discovery, he asks bold questions, and trusts his process to work out the answers?
I have a question I’d like to ask him if I meet him: when you lay out questions, do you already envision the answers, but unfold it patiently for the reader? Or, because he uses particular methods of discovery, he asks bold questions, and trusts his process to work out the answers?
December 3, 2018
Answered questions about Adam/Eve and Cain/Abel I never thought I had. Due to the lullaby effect, these stories have become stripped of their depth. There is so much information these stories give us to challenge us and make us think, but we read over them, believe they make sense because he have heard them so much, but they don't. Such a great read and very easy to understand.
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