לֶמֶךְ, מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. (בראשית ד, כ): וַיִּקַּח לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים שֵׁם הָאַחַת עָדָה וְשֵׁם הַשֵּׁנִית צִלָּה, אָמַר רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן כָּךְ הָיוּ אַנְשֵׁי דּוֹר הַמַּבּוּל עוֹשִׂין, הָיָה אֶחָד מֵהֶן לוֹקֵחַ לוֹ שְׁתַּיִם, אַחַת לִפְרִיָּה וּרְבִיָּה וְאַחַת לְתַשְׁמִישׁ, זוֹ שֶׁהָיְתָה לִפְרִיָּה וּרְבִיָּה הָיְתָה יוֹשֶׁבֶת כְּאִלּוּ אַלְמָנָה בְּחַיֶּיהָ [נסח אחר: בחיי בעלה], וְזוֹ שֶׁהָיְתָה לְתַשְׁמִישׁ הָיָה מַשְׁקָהּ כּוֹס שֶׁל עֲקָרִים שֶׁלֹא תֵלֵד, וְהָיְתָה יוֹשֶׁבֶת אֶצְלוֹ מְקֻשֶּׁטֶת כְּזוֹנָה, הֲדָא הוּא דִכְתִיב (איוב כד, כא): רֹעֶה עֲקָרָה לֹא תֵלֵד וְאַלְמָנָה לֹא יְיֵטִיב, תֵּדַע לָךְ שֶׁכֵּן שֶׁהֲרֵי הַבָּרוּר שֶׁבָּהֶן הָיָה לֶמֶךְ וְלָקַח לוֹ שְׁתֵּי נָשִׁים, הֲדָא הוּא דִכְתִיב: וַיִּקַּח לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים, שֵׁם הָאַחַת עָדָה, דְּעָדָה מִנֵּיהּ, וְשֵׁם הַשֵּׁנִית צִלָּה, שֶׁהָיְתָה יוֹשֶׁבֶת בְּצִלּוֹ.
Lemech - What do I need with Lemech and his descendents? "And Lemech took for himself two wives, one was named Adah and the second was named Tzilah" (Genesis 4:19). Rabbi Azariah said in the name of Rabbi Yehudah bar Simon: this is what the men of the generation of the Flood would do: each of them would take two wives, one for procreation and one for pleasure. The one who was for procreation would sit as if she was a widow in her own lifetime (in the lifetime of her husband), and the one that was for pleasure would drink a cup for sterility so that she did not bear [children], and would sit by him adorned like a prostitute. As it is written: "He devours the barren that do not conceive, and does not do good to the widow" (Job 24:21). Know that among them the best was Lemech, and he took two wives, as it says "And Lemech took for himself two wives, one was named Adah" - because she became pregnant [adah] "and the second was named Tzilah" - because she sat in his shade [tzel].
ו ואלה שמות בני קינן, שם הבכור מהללאל ומשנהו עינן והשלישי מרד. ואחיותיהם עדה וצילה, אלה בני קינן אשר יולדו לו בנים חמישה. ויתחנן (ויתחתן) למך בן מתושאל את קינן, ויקח לו את שתי בנותיו לנשים. ותהר ותלד עדה ללמך בן, ותקרא את שמו יבל. ותהר עוד ותלד בן, ותקרא את שמו יובל. וצילה אחותה היתה עקרה בימים ההם, אין לה ולד. כי בימים ההם החלו בני האדם לפשוע באלוקים ולעבור על מצוותו, אשר ציוה את האדם לפרות ולרבות בארץ. וישקו מבני האדם את מקצת נשיהם משקה עקרות, למען אשר יעמדו בתוארם ולא יכחיש יופיין ומראיהן. ויהי בהשקות בני האדם את מקצת נשיהם, ותשתה גם צילה עמהן. ויהי הנשים היולדות בעיני בעליהן לתועבה כאלמנות חיות, והעקרות ידבקו בהן.
For The name of the first-born was Mahalaleel, and the second Enon, and the third Ered; and their sisters were Adah and Zillah. Those are all that were born unto Cainan—five children. And Lamech Methusael’s son, became the son-in-law of Cainan, taking his two daughters to wives. And Adah conceived and bare a son unto Lamech and she called his name Jabloh, and she conceived again and bare a son and she called his name Jubal. And Zillah her sister was barren in those days, she had no child as yet. For in those days the sons of man began to rebel against the Lord, and transgressed the laws of God which he commanded unto them, to be fruitful and multiply upon the earth. And the sons of man gave to part of their wives to drink a drink of barrenness, so that they should continue in their beauty, and not lose their fine figures and looks. And when the sons of man caused part of their wives to take that drink, Zillah was among them. And the women that bare children became abominable in the eyes of their husbands, being consigned, as it were, to widowhood, though their husbands were alive, for the men were attached only to their barren wives.
Upon returning home, Lamech said to his wives: “Let us go to bed.” They replied: “You have slain our ancestor and our son Tubal-cain; we shall no longer go to bed with you.” He retorted: “Cain received his punishment only after seven generations, surely mine should be postponed for seventy and seven generations.” “We shall not listen to you,” they insisted. “Why should we give birth to one who will be dishonored?” Thereupon, he said: “Let us go to the court for a decision.” They went to Adam, and Adah and Zillah cried out: “Oh, lord Lamech, our husband, has slain our grandfather.” Whereupon Lamech declared: “Did our grandfather kill unwittingly?” Adam replied: “Wives of Lamech, hearken to my words! Lamech says: Have I have slain a man intentionally? (Gen. 4:23). Therefore I say to you: Go and obey your husband.” They retorted: “O physician, heal your own lameness. You have not had sexual intercourse with your wife for one hundred and thirty years,40Adam abstained from sexual intercourse in atonement for ignoring God’s command not to eat of the tree of knowledge. After their rebuke he indulged in sexual intercourse and fathered a son. yet you command us to do so.” Hence it is written in Scripture following this incident: And Adam lived a hundred and thirty years and begot his son in his own likeness (Gen. 5:3).
וצלה גם הוא ילדה להכי כתיב ביה גם לומר אף היא שנבחרה לתשמיש אף היא ילדה ולא הועילו לה העקרים שהשקוה משום דאיכא גופא דלא מקבל סמא כדאיתא בפרק המפלת.
וצלה גם היא ילדה, “and Tzilah, she too had given birth.” The reason why the Torah introduces this statement with the word גם “also,” is that Lemech had married her only for her physical attributes. She was not intended by him to bear children. All the birth control devices she used had proved ineffective. There are bodies that are immune to such devices (as ancient man used to delay or prevent pregnancy).
She gave birth against his will, even though Tzilla was supposed to be his wife just for secual pleasures. But God wanted her to have offspring. And Lemach was not successful in his works, and all copper and iron instruments and instruments of war came out from him.
Na'amah was the wife of Noach. Why was she called Na'amah? Because her actions were pleasant.
(יג) וַיֹּ֥אמֶר מָרְדֳּכַ֖י לְהָשִׁ֣יב אֶל־אֶסְתֵּ֑ר אַל־תְּדַמִּ֣י בְנַפְשֵׁ֔ךְ לְהִמָּלֵ֥ט בֵּית־הַמֶּ֖לֶךְ מִכָּל־הַיְּהוּדִֽים׃ (יד) כִּ֣י אִם־הַחֲרֵ֣שׁ תַּחֲרִישִׁי֮ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת׃
Throughout her marriage, Esther has remained silent about her origins (Esther 2:20). Now Mordecai, who commanded that silence, urges her to break it. That silence was for the sake of this moment. Now she must speak, take up a position, or else lose her voice forever. This moment is all she has, her chance to make herself heard.... In her crisis, she is alone.... By accepting Mordecai's challenge, Esther fully enters, for the first time, Ahasuerus's world.... With a voice of new authority, she charges Mordecai with assembling the people and having them fast for her. Fasting may seem a dubious preparation for the fateful encounter on which her life depends: her beauty will suffer. But perhaps she is removing her last and most basic source of worldly confidence, as though to acknowledge that even the king's favor is, in the end, in God's hands.... (123-124)
