Midrash sobre Gênesis 4:25

Rabbi Abba bar Kahana began: “Tremble [rigzu] and do not sin…” (Psalms 4:5). David said before the Holy One, blessed be He: ‘How long will they be provoking [mitragzim] me, and saying: Does he not have flawed lineage? Does he not descend from Ruth the Moavite?’ ‘“…Say in your heart, on your bed…” (Psalms 4:5) – you also, do you not descend from two sisters?²⁵⁸You also have lineage that could be considered questionable, as Jacob married two sisters, Leah and Rachel. This would later be prohibited by the Torah. This is stated by David as a response to the elders of Judah, who had been taunting him due to his lineage. You, see what are your roots! “…and be silent, Sela” (Psalms 4:5). Tamar, too, whom Judah your grandfather took as a wife, is that not flawed lineage?²⁵⁹Judah married Tamar, who had previously been his daughter-in-law. This relationship too would later be prohibited by the Torah. And she was the daughter of Shem ben Noah.²⁶⁰The Sages identify him with Malkitzedek king of Shalem, who was a priest, and the Torah severely punishes the daughter of a priest who engages in licentiousness. Consequently, the lineage of her children Peretz and Zeraḥ were compromised by her act of having relations with Judah. What, do you have pedigree?’
Rabbi Yaakov bar Aviya said: Confront [argiz] your evil inclination and you will not sin. The Rabbis said: Anger your evil inclination and you will not sin.
“These are the generations of Peretz: Peretz begot Ḥetzron” (Ruth 4:18).
“These [eleh] are the generations of Peretz.” Rabbi Abba said: Anywhere that eleh is stated, it rejects what preceded it; ve’eleh, it adds to what preceded it. Bereshit Rabba 12 until “informed him that Ishmael repented,” end of quote>.
“Ḥetzron begot Ram and Ram begot Aminadav” (Ruth 4:19).
“Ḥetzron begot Ram.” But wasn’t Yeraḥme’el a previous son, [as it is stated:] “the sons of Ḥetzron who were born to him: Yeraḥme’el, Ram, and Keluvi” (I Chronicles 2:9)? Rather, he married a Canaanite woman in order to exalt himself [lehitater] through her, as it is written: “Yeraḥme’el had another wife, and her name was Atara” (I Chronicles 2:26).²⁶¹Since Yeraḥme’el married a Canaanite woman, the line of kingship did not come through him.
“Aminadav begot Naḥshon and Naḥshon begot Salma. Salmon begot Boaz and Boaz begot Oved” (Ruth 4:20–21).
“Ram begot Aminadav…and [Naḥshon begot…] Salmon.” To this point, they were the ladder for the princes;²⁶²Of the tribes. from this point on they were ladders to kings.²⁶³The name Salma, or Salmon, is similar to sulam, ladder. It appears in two different forms in these verses to allude to the change in status of the family: To this point, its members were tribal princes; from Boaz, Salmon’s son, the family was moving toward establishing the Israelite monarchy (Midrash HaMevoar). Rabbi Yitzḥak began: “Then [az] I said, behold, I have entered” (Psalms 40:8). I should have sung a song when I came.²⁶⁴When I was accepted into the congregation. Az means nothing other than song, as it is stated: “Then [az] Moses sang” (Exodus 15:1). I was included in “shall not enter,” and [yet] I entered.²⁶⁵David is cited as saying that he was assumed to be included within the prohibition against a Moavite convert entering the congregation, as he was a descendant of Ruth, but he was able to enter the congregation because of the acceptance of the halakha that this prohibition applies only to male converts.
“Oved begot Yishai and Yishai begot David” (Ruth 4:22).
“In the scroll of a book it is written about me” (Psalms 40:8). “In the scroll” – “whom You commanded that they should not enter into Your congregation” (Lamentations 1:10). “Of a book” – “An Ammonite and a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). Not only did I enter, but in a scroll and a book it is written about me. In the scroll: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai, David.²⁶⁶The reference is to the verses in Ruth 4:18–22. In a book – “the Lord said: Arise, anoint him; for this is he” (I Samuel 16:12). Rabbi Huna says: It is written: “The Lord has provided me another [aḥer] offspring” (Genesis 4:25), an offspring that comes from another [aḥer] place, and who is this? It is the messianic king.²⁶⁷The messianic king is a descendant of David, and thus David is alluded to in the Torah itself.
Rabbi Berekhya and Rabbi Simon [said]: This is analogous to a king who would pass from place to place and a pearl fell from [the crown] on his head. The king and his entire entourage stopped there, and passersby would say: ‘What is the nature [of the stay] of the king and his entourage here?’ They saw and said: ‘A pearl fell from upon his head.’ What did he do? He piled up the dirt, and brought sifters, and sifted one pile but did not find it; the second, but did not find it; and the third, and he found it. They said: ‘The king found his pearl.’ So too, the Holy One blessed be He said to Abraham: “Go for yourself [lekha]” (Genesis 12:1) – It was you [lekha] that I was anticipating. What need was there to delineate the lineage: “Shem, Arpakhshad, Shelaḥ, Ever, Peleg… Naḥor, Teraḥ” (I Chronicles 1:24–26)? It was only for you. “Abram is [hu] Abraham” (I Chronicles 1:27)²⁶⁸It was he [hu] that God was anticipating, and for whom all the previous generations were listed. – “and You found his heart faithful before You” (Nehemiah 9:8). So too, the Holy One blessed be He said to David: ‘What need was there for Me to delineate the lineage: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai? Was it not for you?’ – “I have found David My servant” (Psalms 89:21).

Another interpretation (of Jer. 3:19): HOW I WOULD PUT YOU AMONG THE CHILDREN! R. Eliezer said: the Holy One said: For what people did I do what I have done for you? Have I not made you a special people in the world and separated you from all the <other> peoples? Thus it is stated (in Deut. 7:3): YOU SHALL NOT INTERMARRY WITH THEM…. (Jer. 3:19:) HOW I WOULD PUT (rt.: ShYT) YOU AMONG THE CHILDREN … ! This language can only be the language of separation, since it is stated (in Gen. 4:25): FOR GOD HAS APPOINTED (rt.: ShYT) ANOTHER SEED FOR ME.

You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2).¹⁸The Ten Commandments. Cf. above, “In the Beginning,” n. Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).