## Ramban on Genesis Chapter 5

###### Ramban on Genesis 5:1:1
[Ramban on Genesis 5:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/5:1:1)

**זֶה סֵפֶר תּוֹלְדֹת אָדָם** הַבָּנִים אֲשֶׁר יַזְכִּיר בַּפָּרָשָׁה. וּלְפִי דַּעְתִּי יִרְמֹז לְכָל הַתּוֹרָה, כִּי כָל הַתּוֹרָה כֻּלָּהּ סֵפֶר תּוֹלְדוֹת אָדָם, עַל כֵּן אָמַר בְּכָאן "סֵפֶר" וְלֹא אָמַר "וְאֵלֶּה תּוֹלְדוֹת אָדָם" כַּאֲשֶׁר יֹאמַר בִּשְׁאָר מְקוֹמוֹת (בראשית כ"ה:י"ב) "וְאֵלֶּה תּוֹלְדוֹת יִשְׁמָעֵאל", "וְאֵלֶּה תּוֹלְדוֹת יִצְחָק (שם יט)" וְכֵן כֻּלָּן. וְטַעַם "בְּיוֹם בְּרֹא אֱלֹהִים אָדָם" נִמְשָׁךְ לְפָנָיו, כִּי יַתְחִיל בְּאָדָם עַצְמוֹ, יַזְכִּיר בּוֹ שֶׁנִּבְרָא מֵאַיִן, וּלְכָךְ אָמַר בְּיוֹם בְּרֹא אֱלֹהִים מֵאַיִן הָאָדָם הַזֶּה הַנִּזְכָּר, בִּדְמוּת אֱלֹהִים עֲשָׂאוֹ, יְפָרֵשׁ שֶׁהוּא מַעֲשֵׂה אֱלֹהִים וּבִדְמוּת אֱלֹהִים. וְהִזְכִּיר כִּי כַּאֲשֶׁר בָּרָא אוֹתוֹ מֵאַיִן כֵּן בָּרָא אֶת אִשְׁתּוֹ, וְאָמַר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THIS IS THE BOOK OF THE GENERATIONS OF ADAM. These are the children He will mention in the chapter.⁴⁷³ In my opinion, this alludes to the entire Torah, for the entire Torah is *the book of the generations of Adam*. Therefore, He says here “book” and does not say, “And these are the generations of Adam,” as He says in other places, e.g. *And these are the generations of Ishmael;*⁴⁷⁴ *And these are the generations of Isaac*,⁴⁷⁵, Verse 19. and so in all such cases.

footnotes:
⁴⁷³ So Rashi and Ibn Ezra.
⁴⁷⁴ Genesis 25:12.
⁴⁷⁵ Ibid.


###### Ramban on Genesis 5:2:1
[Ramban on Genesis 5:2:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/5:2:1)

**וַיְבָרֶךְ אוֹתָם**, שֶׁנָּתַן בָּהֶם כֹּחַ תּוֹלָדָה לְהִתְבָּרֵךְ לָעַד בְּבָנִים וּבָנוֹת רַבִּים מְאֹד. וְהַכַּוָּנָה לוֹמַר כִּי הַתּוֹלָדוֹת מִבִּרְכַּת אֱלֹהִים, כִּי הֵם לֹא נוֹלְדוּ אֲבָל נִבְרְאוּ מֵאַיִן וְנִתְבָּרְכוּ לַעֲשׂוֹת כֵּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE BLESSED THEM. This means that He gave them the power of procreation, to be blessed forever with very many sons and daughters. The intent is to state that begetting offspring comes as a blessing of G-d, for Adam and Eve were not born but were created from nothing and they were blessed to do so [to beget offspring].


###### Ramban on Genesis 5:2:2
[Ramban on Genesis 5:2:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/5:2:2)

וְטַעַם **וַיִּקְרָא אֶת שְׁמָם אָדָם** מִפְּנֵי שֶׁשֵּׁם אָדָם כְּלָל לְכָל הַמִּין הָאֱנוֹשִׁי, הִזְכִּיר כִּי הָאֱלֹהִים קָרָא הַזּוּג הָרִאשׁוֹן בְּשֵׁם זֶה, מִפְּנֵי שֶׁכֻּלָּם בָּהֶם בְּכֹחַ, וַעֲלֵיהֶם הוּא אוֹמֵר "זֶה סֵפֶר תּוֹלְדֹת אָדָם". וְכָתַב רַבֵּינוּ שְׁרִירָא הַגָּאוֹן שֶׁמָּסְרוּ חֲכָמִים אֶחָד לַחֲבֵרוֹ הַכָּרַת פָּנִים וְסִדְרֵי שִׂרְטוּטִין, מִקְצָתָן אֲמוּרִים בְּסֵדֶר פָּסוּק "זֶה סֵפֶר תּוֹלְדֹת אָדָם" וּמִקְצָתָן בְּסֵדֶר פָּסוּק שֶׁל אַחֲרָיו "זָכָר וּנְקֵבָה בְּרָאָם", וְאֵין מוֹסְרִים סִתְרֵי תּוֹרָה וְרָזִין אֶלָּא לְמִי שֶׁרוֹאִין בּוֹ סִימָנִין שֶׁרָאוּי לְכָךְ. אֵלּוּ דִּבְרֵי הַגָּאוֹן, וְלֹא זָכִינוּ בָּהֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE CALLED THEIR NAME ADAM. Since the name *Adam* (man) is a generic name for the whole human species, Scripture mentions that G-d called the first pair by that name because all generations were potentially in him. It is with reference to them that Scripture says, *This is the book of the generations of Adam*.⁴⁷⁶
Rabbeinu Sherira Gaon⁴⁷⁷ wrote⁴⁷⁸ that the Sages transmitted to one another [the principles of knowledge concerning] “the recognition of faces” and the arrangements of the lines in the face. Some of these principles are stated in the order of the words of the verse, *This is the book of the generations of Adam*,⁴⁷⁶ and some in the order of the following verse, *Male and female He created them*.⁴⁷⁹ But the secrets and mysteries of the Torah are transmitted only to those in whom we see signs indicating that he is worthy of it. These are the words of the Gaon, but we have not merited to understand them.

footnotes:
⁴⁷⁶ Verse 1.
⁴⁷⁷ A famous Gaon of the academy of Pumbeditha who flourished in the second half of the tenth century. He is the author of the letter to the Jews of Kairwan giving a historical account of how the Mishna was written and how the traditions were transmitted through the generations following the era of the Mishna. He was the father of Rav Hai Gaon, the last of the Gaonim.
⁴⁷⁸ See my Kitvei Haramban, I, p. 161.
⁴⁷⁶ Verse 1.
⁴⁷⁹ Verse 2.


###### Ramban on Genesis 5:3:1
[Ramban on Genesis 5:3:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/5:3:1)

**וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ** יָדוּעַ כִּי כָל הַנּוֹלָדִים מִן הַחַיִּים יִהְיוּ בִּדְמוּת הַמּוֹלִידִים וּבְצַלְמָם, אֲבָל בַּעֲבוּר שֶׁנִּתְעַלָּה הָאָדָם בִּדְמוּתוֹ וְצַלְמוֹ, שֶׁאָמַר בּוֹ (בראשית ה':א') "בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ", פֵּרֵשׁ כָּאן שֶׁאַף תּוֹלְדוֹתָיו הָיוּ כֵן בְּאוֹתוֹ הַדְּמוּת הַמְּעֻלָּה. וְלֹא אָמַר זֶה בְּקַיִן וְהֶבֶל, כִּי לֹא רָצָה לְהַאֲרִיךְ בָּהֶם, אֲבָל פֵּרֵשׁ כֵּן בְּשֵׁת, שֶׁהָעוֹלָם הֻשְׁתַּת מִמֶּנּוּ, אוֹ מִפְּנֵי שֶׁהָאָדָם נִבְרָא בְּתַכְלִית שְׁלֵמוּת הַיְּצִירָה, הִגִּיד בְּשֵׁת כִּי הָיָה כָּמוֹהוּ בַּכֹּחַ וּבַיֹּפִי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE BEGOT A SON IN HIS OWN LIKENESS, AFTER HIS IMAGE. It is known that all who are born from the living are in the likeness and in the image of those who give birth to them, [so why was this verse necessary?] However, because Adam was elevated in his likeness and image in that Scripture said of him, *In the likeness of G-d He made him*,⁴⁷⁶ Scripture explains that his offspring were also in this ennobled likeness. Scripture did not state this concerning Cain and Abel for it did not want to prolong the discussion of them. It explains it, however, in the case of Seth because the world was founded from him, [Noah being his direct descendant]. Or it may be that because Adam was created with absolutely perfect form, Scripture relates concerning Seth that he was like him [Adam] in strength and beauty.

footnotes:
⁴⁷⁶ Verse 1.


###### Ramban on Genesis 5:4:1
[Ramban on Genesis 5:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/5:4:1)

**וַיִּהְיוּ יְמֵי אָדָם אַחֲרֵי הוֹלִידוֹ אֶת שֵׁת** בַּעֲבוּר אֶרֶךְ חַיֵּי אֵלֶּה הָרִאשׁוֹנִים יִפְרֹט יְמֵיהֶם קֹדֶם הוֹלִידָם וְגַם אַחַר כָּךְ וְיִכְלֹל כֻּלָּם בַּסּוֹף, עַד הַדּוֹרוֹת שֶׁאַחַר הַמַּבּוּל. וְהַסִּבָּה בַּאֲרִיכוּת יְמֵיהֶם, כִּי אָדָם הָרִאשׁוֹן מַעֲשֵׂה יָדָיו שֶׁל הקב"ה נַעֲשָׂה בְּתַכְלִית הַשְּׁלֵמוּת בָּנוּי בְּכֹחַ בְּקוֹמָה, וְגַם אַחֲרֵי שֶׁנִּקְנַס עָלָיו שֶׁיִּהְיֶה בֶּן מָוֶת הָיָה בְּטִבְעוֹ לִחְיוֹת זְמַן רַב. וְכַאֲשֶׁר בָּא הַמַּבּוּל עַל הָאָרֶץ נִתְקַלְקֵל עֲלֵיהֶם הָאֲוִיר, וְהָלְכוּ יְמוֹתָם הָלוֹךְ וְחָסוֹר, כִּי עַד הַמַּבּוּל הָיוּ יְמֵיהֶם בָּאֶרֶךְ הַהוּא, וְיֵשׁ מֵהֶם שֶׁחָיוּ יוֹתֵר מֵאָדָם, וְשֵׁם שֶׁנּוֹלַד קֹדֶם הַמַּבּוּל חָיָה שֵׁשׁ מֵאוֹת, הוֹעִיל לוֹ הַחֹזֶק שֶׁנּוֹלַד בּוֹ וְהִזִּיק לוֹ הָאֲוִיר שֶׁנִּתְקַלְקֵל, וּבָנָיו הַנּוֹלָדִים אַחַר הַמַּבּוּל נִתְקַצְּרוּ יְמוֹתָם וְשָׁבוּ לְאַרְבַּע מֵאוֹת. וְתִרְאֶה שֶׁהָיָה זֶה בָּהֶם עַד הַפַּלָּגָה, וְכַאֲשֶׁר מָשָׁל עֲלֵיהֶם שִׁנּוּי הָאֲוִירוֹת בְּהַפַּלָּגָה נִתְקַצְּרוּ עוֹד יְמֵיהֶם, כִּי פֶּלֶג אֲשֶׁר בְּיָמָיו נִפְלְגָה הָאָרֶץ שָׁב לַחֲצִי יְמֵיהֶם לְמָאתַיִם שָׁנָה. וְנִרְאֶה כִּי בְּדוֹרוֹת אַבְרָהָם יִצְחָק וְיַעֲקֹב הָיוּ הַיָּמִים בָּעָם שִׁבְעִים וּשְׁמֹנִים שָׁנָה, כַּאֲשֶׁר הִזְכִּיר מֹשֶׁה רַבֵּינוּ בִּתְפִלָּתוֹ (תהלים צ י), אֲבָל הַצַּדִּיקִים בְּדֹרֹתָם יִרְאַת ה' תּוֹסִיף בָּהֶם יָמִים, כִּי פַּרְעֹה תָּמַהּ עַל יַעֲקֹב וְהוּא הִפְלִיג לוֹ בִּימֵי אֲבוֹתָיו, כְּמוֹ שֶׁאָמַר "וְלֹא הִשִּׂיגוּ אֶת יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי בִּימֵי מְגוּרֵיהֶם" (בראשית מ"ז:ט'). וְלֹא יִכְשַׁר בְּעֵינַי מַאֲמַר הָרַב שֶׁכָּתַב בְּמוֹרֶה הַנְּבֻכִים (ב מז) כִּי לֹא הָיָה אֹרֶךְ הַשָּׁנִים רַק בַּיְּחִידִים הָאֵלֶּה הַנִּזְכָּרִים, וּשְׁאָר בְּנֵי אָדָם בַּדּוֹרוֹת הָהֵם הָיוּ שְׁנוֹת חַיֵּיהֶם הַשָּׁנִים הַטִּבְעִיִּים הַמֻּרְגָּלִים. וְאָמַר כִּי הָיָה הַחִדּוּשׁ הַזֶּה בָּאִישׁ הַהוּא בְּהַנְהָגָתוֹ וּמְזוֹנוֹ, אוֹ עַל דֶּרֶךְ נֵס. וְהִנֵּה אֵלֶּה דִּבְרֵי רוּחַ, וְלָמָּה יִהְיֶה הַנֵּס הַזֶּה בָּהֶם וְהֵם אֵינָם נְבִיאִים וְלֹא צַדִּיקִים וְטוֹבִים לֵעָשׂוֹת לָהֶם נֵס, אַף כִּי דּוֹר אַחַר דּוֹר, וְתִקּוּן הַהַנְהָגָה וְהַמָּזוֹן אֵיךְ תַּאֲרִיךְ יְמֵיהֶם כִּפְלֵי כִּפְלַיִם מִכָּל הַדּוֹר הַהוּא, וְיִתָּכֵן שֶׁיִּהְיוּ אֲחֵרִים גַּם כֵּן מִתְנַהֲגִים בְּטוּב הַהַנְהָגָה הַהִיא, וְתַאֲרִיךְ לְכֻלָּם אוֹ לְרֻבָּם, וְאֵיךְ לֹא תַּגִּיעַ הַחָכְמָה בַּהַנְהָגָה הַטּוֹבָה הַהִיא לְאֶחָד מִכָּל בְּנֵי נֹחַ אַחַר הַמַּבּוּל, אֲבָל הָיָה בָּהֶם קְצָת מֵחָכְמַת אֲבוֹתָם וְהִיא מִתְמַעֶטֶת וְהוֹלֶכֶת דּוֹר אַחַר דּוֹר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE DAYS OF ADAM AFTER HE BEGOT SETH WERE EIGHT HUNDRED YEARS. Because of the long lives of these first men, Scripture states their ages before they begot children and also afterwards, and then sums them all up in the end until the generations which followed the flood.
The reason for their longevity is that the first man, the handiwork of the Holy One, blessed be He, was made in absolute perfection as regards beauty, strength, and height. Even after it was decreed upon him that he be mortal, it was in his nature to live a long time. But when the flood came upon the earth, the atmosphere became tainted, and as a result their days kept on decreasing. Until the flood, their days were about the length of Adam’s; some even lived longer than Adam.⁴⁸⁰ And Shem [Noah’s son], who was born before the flood, lived six hundred years;⁴⁸¹ he benefitted from his innate strength, but the tainted air after the flood caused him harm, [hence he died at a younger age than that attained by the preceding generations]. The days of his sons who were born after the flood were still more shortened until they came down to four hundred years.⁴⁸², Verses 10-17. You can see that this degree of longevity remained with them until the generation of the Dispersion, when the change of climates caused by the Dispersion affected them, and their days were again shortened. Thus you find that the life of Peleg, *in whose days the earth was divided*,⁴⁸³, 10:25. came down to half their days, i.e., two hundred years.⁴⁸⁴, 11:19.
It would appear that in the generations of Abraham, Isaac, and Jacob, people lived seventy and eighty years, just as Moses, our teacher, mentioned in his prayer.⁴⁸⁵. But as for the righteous ones in their generations, *The fear of the Eternal prolongeth days*⁴⁸⁶ for them. For Pharaoh wondered about Jacob’s old age, and Jacob in turn spoke to him about the long days of his fathers, even as he said, *And they have not attained unto the days of the years of the life of my fathers in the days of their sojournings*.⁴⁸⁷
Now what the Rabbi⁴⁸⁸ has written in the Moreh Nebuchim⁴⁸⁹ does not seem right to me, namely, that the longevity was only in those individuals mentioned, while the rest of the people in those generations lived lives of ordinary natural length. He further said that this exception was due to the mode of living and food of such people or by way of a miracle. But these are words without substance. Why should this miracle have happened to them since they were neither prophets nor righteous, nor worthy that a miracle be done for them, especially for generation after generation. And how could a proper mode of living and proper food prolong their years to the extent that they are so many times greater than that of the entire generation? It is possible that there were also others who observed such a mode of living, in which case all or most of them should have attained similar longevity. And how did it happen that enough of the wisdom concerning this good mode of living did not come down to just one of all the sons of Noah after the flood [to enable him to match the longevity of his ancestors], for there was among them a little wisdom of their ancestors even though it steadily decreased from generation to generation?

footnotes:
⁴⁸⁰ Jered lived 962 years (Verse 20), and Methuselah lived 969 (Verse 27) while Adam lived 930 years (Verse 5).
⁴⁸¹ Genesis, 11:10-11.
⁴⁸² Ibid.
⁴⁸³ Ibid.
⁴⁸⁴ Ibid.
⁴⁸⁵ Psalms 90:10. The days of our years are threescore years and ten, or even by reason of strength fourscore years
⁴⁸⁶ Proverbs 10:27.
⁴⁸⁷ Genesis 47:9.
⁴⁸⁸ Rabbi Moshe ben Maimon (Rambam). See above, Note 139.
⁴⁸⁹ II, 47.