Adam and Eve

And Adam had relations with his wife Eve, and she conceived and gave birth to Cain. “With the help of the LORD I have brought forth a man,” she said. Later she gave birth to Cain’s brother Abel. Now Abel was a keeper of sheep, while Cain was a tiller of the soil.

This is the book of the generations of Adam. In the day that God created man, He made him in His own likeness. Male and female He created them, and He blessed them. And in the day they were created, He called them “man.”

Out of the ground the LORD God gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

Then Jehoiada made a covenant between the LORD and the king and the people that they would be the LORD’s people. He also made a covenant between the king and the people.

Who then is like you in glory and greatness among the trees of Eden? You also will be brought down to the depths of the earth to be with the trees of Eden. You will lie among the uncircumcised, with those slain by the sword. This is Pharaoh and all his multitude, declares the Lord GOD.’”

David had also married Ahinoam of Jezreel. So she and Abigail were both his wives.

For Adam was formed first, and then Eve.

However, from the beginning of creation, ‘God made them male and female.’

For just as woman came from man, so also man is born of woman. But everything comes from God.

The Gemara cites an exposition of the end of the previously cited verse: “And brought her unto the man” (Genesis 2:22). This verse teaches that the Holy One, Blessed be He, was Adam the first man’s best man, attending to all his wedding needs and bringing his wife to him. From here we learn that a greater individual should serve as a best man for a lesser individual and should not feel bad about it as something beneath his dignity.

With regard to the verse: “And brought her unto the man” (Genesis 2:22), Rabbi Yirmeya ben Elazar said: This verse teaches that the Holy One, Blessed be He, was Adam the first man’s best man. From here, the Torah taught that it is a desired mode of behavior for a greater individual to seek out a lesser individual to assist him and serve as his best man. The greater individual should help the lesser and should not feel badly about it, that it might be beneath his dignity.

Rabbi Yoḥanan bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.

And (unto man): O Adam! Dwell thou and thy wife in the Garden and eat from whence ye will, but come not nigh this tree lest ye become wrong-doers

And Him Who hath created male and female

And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers

Narrated Abu Huraira: The Prophet (ﷺ) had forbidden: (A) the Mulamasa and Munabadha (bargains), (B) the offering of two prayers, one after the morning compulsory prayer till the sun rises, and the others, after the ʿAsr prayer till the sun sets (C) He also forbade that one should sit wearing one garment, nothing of which covers his private parts (D) and prevent them from exposure to the sky; (E) he also forbade Ishtimalas- Samma

Narrated Abu Huraira: The Prophet (ﷺ) said, "Neither Fara' nor 'Atira (is permissible):" Al-Fara' nor 'Atira (is permissible):" Al- Fara' was the first offspring (of camels or sheep) which the pagans used to offer (as a sacrifice) to their idols. And Al-ʿAtira was (a sheep which was to be slaughtered) during the month of Rajab Narrated Abu Huraira: The Prophet (ﷺ) said, "Neither Fara' nor 'Atira) is permissible)." Al-Fara' was the first offspring (they got of camels or sheep) which they (pagans) used to offer (as a sacrifice) to their idols. 'Atira was (a sheep which used to be slaughtered) during the month of Rajab

Narrated Abu ʿUbaid: the freed slave of Ibn Azhar that he witnessed the Day of ʿId-al-Adha with ʿUmar bin Al-Khattab. ʿUmar offered the ʿId prayer before the sermon and then delivered the sermon before the people, saying, "O people! Allah's Messenger (ﷺ) has forbidden you to fast (on the first day of) each of these two 'Ida, for one of them is the Day of breaking your fast, and the other is the one, on which you eat the meat of your sacrifices

Purity, passion, and ignorance are the qualities that the law of nature brings forth. They fetter the free spirit in all beings.

In the light of wisdom, our ancestors who sought deliverance performed their acts. Act thou also as our fathers of old did.

There are two aspects in Nature: the perishable and the imperishable. All life in this world belongs to the former, while the unchanging element belongs to the latter.

This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That.

She (Uma) said: "It is Brahman. It is through the victory of Brahman that ye are victorious." Then from her words, he (Indra) knew that it (that mysterious form) was Brahman. Therefore these Devas,--Agni, Vayu and Indra--excel other Devas, because they came nearer to Brahman. It was they who first knew this spirit as Brahman.

Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.

For it is by oneself that evil’s done, one is corrupted by oneself. It’s by oneself that evil’s not done, one is purified by oneself. Purity and impurity are personal matters, no one can purify another.

Sorrow springs from attachment, fear springs from attachment; one free from attachment has no sorrow, let alone fear. Sorrow springs from relishing, fear springs from relishing; one free from relishing has no sorrow, let alone fear. Sorrow springs from desire, fear springs from desire; one free from desire has no sorrow, let alone fear. Sorrow springs from craving, fear springs from craving; one free from craving has no sorrow, let alone fear.

Sorrow springs from what we hold dear, fear springs from what we hold dear; one free from holding anything dear has no sorrow, let alone fear.

“As to those ascetics and brahmins,” said Venerable Nanda, “who speak of purity in terms of what is seen or heard, or in terms of precepts and vows, or in terms of countless different things. You say they have not crossed the flood, sage. So who then in the world of gods and humans has crossed over rebirth and old age, good fellow? I ask you, Blessed One; please tell me this.”

I’ve made up this simile to make a point. And this is what it means. ‘Seed’ is a term for the five kinds of sensual stimulation. ‘Sower’ is a term for Māra the Wicked. ‘Sower’s helpers’ is a term for Māra’s assembly. ‘Deer’ is a term for ascetics and brahmins. Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh. And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power. This first group of ascetics and brahmins is just like the first herd of deer, I say.

Having wandered for alms, they’d take themselves into the forest; and nearing the foot of a tree, the sage would take their seat. That attentive one intent on absorption, would delight within the forest. They’d practice absorption at the foot of a tree, filling themselves with bliss. Then, at the end of the night, they’d take themselves into a village. They’d not welcome being called, nor offerings brought from the village.

First of all, the lotuses bloomed in the woods; from them, all the swan-souls came into being. Know that, through Krishna, the Lord, Har, Har, the dance of creation dances. ||1|| First of all, there was only the Primal Being. From that Primal Being, Maya was produced. All that is, is His. In this Garden of the Lord, we all dance, like water in the pots of the Persian wheel. ||1||Pause|| Women and men both dance. There is no other than the Lord. Don't dispute this, and don't doubt this. The Lord says, "This creation and I are one and the same." ||2||

First Mehl: From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is without a woman. That mouth which praises the Lord continually is blessed and beautiful. O Nanak, those faces shall be radiant in the Court of the True Lord. ||2||

Aasaa: First, the son was born, and then, his mother. The guru falls at the feet of the disciple. ||1|| Listen to this wonderful thing, O Siblings of Destiny! I saw the lion herding the cows. ||1||Pause|| The fish of the water gives birth upon a tree. I saw a cat carrying away a dog. ||2||

Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the outstretched arms, (and thereby invites the feller.) Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.

For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. It is only by this moderation that there is effected an early return (to man’s normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm:—this is the way to secure that its enduring life shall long be seen.

(The Tao) which originated all under the sky is to be considered as the mother of them all. When the mother is found, we know what her children should be. When one knows that he is his mother’s child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril. Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him. The perception of what is small is (the secret of) clear-sightedness; the guarding of what is soft and tender is (the secret of) strength. Who uses well his light, / Reverting to its (source so) bright, / Will from his body ward all blight, / And hides the unchanging from men’s sight.