Комментарий о цитате к Берешит 4:22

לְעֹ֘שֵׂ֤ה נִפְלָא֣וֹת גְּדֹל֣וֹת לְבַדּ֑וֹ “Who alone works great marvels” (Ps. 136:4) This was the generation of Kenan. (Gen 5:12) In the D”H³²³D”H is most likely Divrei Hayamim, the book of Chronicles, though I am uncertain about this. Chronicles lists the genealogy of the generations but says nothing more about the individuals who are listed, it states that Ada and Tzilah, the wives of Lamekh,³²⁴See Rashi on Genesis 4:16 - it was the custom of that generation to take two wives, one for bearing children and the other for pleasure…. See Bereshit Rabbah 23:2 were the daughters of Kenan. In Lamekh’s generation men began giving their wives a sterility potion so that they wouldn’t get pregnant and so their beauty would not be diminished. Rashi gives a reason for the names Ada and Tzilah. Tzilah was so called because she sat in the shadow of an adorned house like a bride while Ada was wrapped in a cloak like a mourner who was about to give birth.
It is well known that the Holy one does not give the key to childbirth over to human beings.³²⁵See BT Ta’anit 2a, Though Rabbi Foa lists the reference to the first chapter of Rosh Hashanah. Even though Tzilah was barren because of the infertility potion which Lamekh gave her, still she gave birth to a child. That is why it states, “As for Zillah, she gave birth….” (Gen 4:22) even though she was incapable. With regard to this Scripture states, “Who alone works great marvels” (Ps. 136:4) for God visits the barren.

According to this Midrash it appears that what Moses said about על שחל ופתן תדרוך, תרמוס כפיר ותנין, “you will tread on cubs and vipers; you will trample lions and asps,” (verse 13) refers to 4 distinct groups of demons which are the outgrowths of four specific human beings. I have already referred to this in my commentary on Genesis 4,22 that the sister of Tubal-Kayin was Naamah. This hymn would be recited throughout the ages in Jerusalem. It is mentioned in Tractate Shevuot folios 14 and 15 where we are told that it was not permitted to expand the boundaries (walls) or the holy precincts except with the consent of the king, prophet of the generation, and the High Priest. In addition the Sanhedrin of 71 members had to give its consent and the Urim Vetumim had to be consulted by the High Priest. Two thanksgiving offerings had to be offered to make the changes effective and the Levites had to play their instruments when these offerings were presented and to recite a hymn [psalm 30 and the hymn in which David gives thanks for having escaped the pursuit of his sons Avshalom. Apparently these hymns were obligatory. Ed.]
This is also the meaning of Exodus 25,8: “they shall make for Me a Sanctuary. When the Torah adds the apparently redundant words וכן תעשו, “and so you shall do,” at the end of this verse, the meaning is that whereas at the time the instructions were issued they applied to the construction of the Tabernacle, i.e. ועשו לי, the words וכן תעשו mean that the same rules are to be in effect when it would be time to construct the permanent Temple.
The song mentioned in the Mishnah in Shevuot is the one dealing with the damage inflicted by demons (Psalms 91). They would recite this in Jerusalem to ward off these negative and destructive forces just as Moses had recited it at the time he had supervised construction of the Tabernacle.
Tanchuma Nasso 25 has Rabbi Shimon query why we need to resort to the Book of Psalms to learn all this when we could learn it simply from our verses (the priestly blessings) where surely the words of that blessing address such dangers when the priests ask G’d to “bless and protect the recipients.” Surely, he reasons the word וישמרך means: “to protect you against all dangers!” Clearly, this blessing had to be effective on the day the Tabernacle was being erected! Rabbi Yehudah son of Rabbi Simon commented that on the day the Tabernacle was erected Moses entered and heard a beautiful voice. He decided to go closer to hear what G’d had to say. G’d then said to him: “Moses, welcome; I will speak to them and tell them that I harbor no resentment against them at all and that I am at peace with them, etc.” G’d quoted Psalms 85,11 to this effect. Up until the day of the Tabernacle being erected there had still been a tug of war between G’d and the people dating back to the golden calf episode. Concerning this interpretation, also Rabbi Shimon ben Lakish said there was no need to search the Book of Psalms for such insights as the priestly blessing in our passage already concluded with the promise of peace for the Jewish people, and that blessing had been bestowed on the people on that day.

sharpens Heb. ילטוש, sharpens, like (Gen. 4:22), “who sharpened (לטש) every instrument etc.”