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    The Relationship between Sin and Death in Genesis, by James Stambaugh Eve called in Chapter 3 "the mother of all living" expected that her first-born son would be the promised messiah, hence her remark when Cain was bornthe name Cain means "gotten.

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    Early man not only engaged in farming but also in animal husbandry. Cain and Abel each had lines of work that were legitimate enterprises, and the sacrifices of either son whether farm produce or animals would have been acceptable to God had their individual motives been right.

    Abel had a heart open to the Lord and understood that true worship is based on gratitude to God rather than attempted merit by human efforts or works. Cain's problem was a wrong motive rather than the wrong type of offering. The first murder gives us further evidence that the fall of Adam and Eve "original sin" from the innocence of the gardenwas a fall into total depravity and lostness.

    Cain did not have to be taught how to sin. Evil sprang from the well-springs of his heart spontaneously. Several thousand years later Jesus Christ taught, "What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. All these evil things come from within, and they defile a man. Rather than bringing immediate justice to Cain, judgment upon him was delayed by God's longsuffering mercy.

    Cain was given a pledge by God, a guarantee of God's protection. God encouraged Cain to seek the Lord and thus learn to overcome the evil which controlled him. Sadly, there is no record of Cain or any of his family or any of descendants availing themselves of God's grace and mercy. None of these descendants accepted God's offer of regeneration and restoration over the next years until the Flood of Noah, as far as we know.

    The New Testament says this about Cain and Abel: And why did he murder him? Because his own deeds were evil and his brother's righteous. Interestingly, Nimrod, a wild rebel against God's rule in his life, built the first city after the flood. Even today, mankind is not ready to live in a city. There are two symbolic cities in the Bible: The tree of life will be there for the healing of the nations.

    The names of Cain's offspring give hints of the Antediluvian civilization. They seem to have developed music and the arts, "Jubal was the father of all those who play the lyre and pipe," and metalworking and perhaps even science and industry, " Zillah bore Tubal-cain; he was the forger of all instruments of bronze and iron.

    They were far healthier than we are now.

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    The genetic pool had as yet suffered little damage from cosmic rays and other hazards. Education and preparation for life took a small fraction of a lifetime compared to now. We can easily imagine a very advanced sophisticated society possibly having technology and libraries far superior to our own today.

    Thus the notion of human "progress" or the "advancement of man" is an illusion! Of course it was a corrupt world that finally became fully decadent and completely unwilling to turn to God for salvation and new life. The name Seth means "appointed" or "substituted. Adam's third son Seth was born when Adam was years old, as mentioned above.

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    After that Adam lived another years, dying at the age of After Seth was born, Adam and Eve had a number of other sons and daughters Genesis 5: By the time Adam died there were seven generations of his own offspring on the earth. A very conservative population growth calculation places the world population atpersons, minimum, by the time Adam died!

    One can only imagine how grand family unions must have been in antediluvian times! Evidently Cain married one of his sisters or nieces or cousins. Marriage between close relatives was not prohibited until much later-in the time of Moseswhen accumulating genetic damage made birth defects more likely in the event genetically-close intermarriage took place. A tight reading of the genealogy using the Masoretic Text of Genesis adds up to 1, years from Adam to Noah.

    That is, there do no appear to be any gaps in the genealogy from Adam to Noah. A conservative population growth calculation would place the population at the time of the flood as 7 billion people at least, perhaps it was even higher. Enoch began to walk with God at the age of 65 years and walked with God for the next years until God took him home [translated him] without dying.

    Enoch is therefore an Old Testament "type" or picture for us of the rapture of the church. Enoch was a prophet of God as Jude tells us in the New Testament. Enoch foresaw not only the flood of Noah, but also the second coming of Messiah at the close of the age in which we all now live: Stedman analyzes these names in his book Understanding Man, There is some difference among authorities as to the meaning of these names, depending upon the root from which they are judged to be taken.

    But one authority gives a most interesting sequence of meanings. The list begins with Seth, which means "Appointed. God has given you and me a life to watch just as Methuselah's generation watched his. It is your own life. God has written "Methuselah" on each one of us. That is the end of the world. That is the end of man's day.

    Is it fifty years from now, ten, tomorrow? But at any moment, when he dies, it will come. Then the LORD said, 'My spirit shall not abide in man for ever, for he is flesh, but his days shall be a hundred and twenty years.

    These were the mighty men that were of old, the men of renown. The LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

    And the LORD was sorry that he had made man on the earth, and it grieved him to his heart. So the LORD said, 'I will blot out man whom I have created from the face of the ground, man and beast and creeping things and birds of the air, for I am sorry that I have made them.

    These are the generations of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth. And God saw the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth. This is the preferred interpretation of most scholars today and is consistent with 1 Pet. Although Christian men and women are called "sons of God" or "children of God" in the New Testament, the term bene elohim refers to the angels in the Old Testament.

    Although the angels in heaven evidently are not sexually active Mark Fallen angels may also be able to introduce genetic alterations into the human gene pool through demon possession of susceptible individuals, evidently especially women.

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    And he had greaves of bronze upon his legs, and a javelin of bronze slung between his shoulders. And there was again war with the Philistines at Gob; and Elhanan the son of Jaareoregim, the Bethlehemite, slew Goliath the Gittite, the shaft of whose spear was like a weaver's beam.

    And there was again war at Gath, where there was a man of great stature, who had six fingers on each hand, and six toes on each foot, twenty-four in number; and he also was descended from the giants. And when he taunted Israel, Jonathan the son of Shimei, David's brother, slew him.

    These four were descended from the giants in Gath; and they fell by the hand of David and by the hand of his servants. The rise of demonic activity at the end of the age we live in is anticipated by the Bible.

    As a side note, it is from these very real offspring of illicit unions between men and fallen angels that ancient legends may have come about such as the stories of Homer and the tales of the demigods of Greek, Roman and other world mythologies. The particular group of fallen angels who sinned in this wayJude says they "left their proper estate or position"before the flood are now chained in Tartarus, according to the account in Jude 6. God removed them from their influence in the world at the time of the Flood and they remained imprisoned awaiting the judgment of "the great Day.

    Evidently the fallen angels who caused the genetic defects leading to the race of post-Flood giants remain unrestrained until this day as far as we know. They will be gathered together as prisoners in a pit; they will be shut up in a prison, and after many days they will be punished. Then the moon will be confounded, and the sun ashamed; for the LORD of hosts will reign on Mount Zion and in Jerusalem and before his elders he will manifest his glory.

    Their sin may be compared with the sexual sins of Sodom and Gomorrah which resulted in the destruction of these Canaanite cities, "And the angels that did not keep their own position but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day; just as Sodom and Gomorrah and the surrounding cities, which likewise acted immorally and indulged in unnatural lust, serve as an example by undergoing a punishment of eternal fire.

    Stedman Returning to the text of Genesis 6, in verse 3 the LORD says, "My spirit shall not abide in man for ever, for he is flesh, but his days shall be a hundred and twenty years. God now gave man only more years to repent.

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    Grace was extended to a wicked world for another century, illustrating God's longsuffering patience. Peter would later say of God's amazing patience, "The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance. The construction of the Ark evidently began when this warning of God was given.

    The Ark was no doubt built on dry land far from the ocean or even a lake, and it's construction would have brought "Crazy" Noah and his family scorn and ridicule, year after year. Peter the Apostle speaks of strong skeptics Greek: These secular and religious "authorities" would appear on the scene at the end of the age we now live into vigorously deny that the Flood of Noah ever happened, and to assert with pomposity that our world is not in any danger of God's future intervention in our affairs.

    I believe in allowing the text of Genesis 6 to speak for itself: Make yourself an ark of gopher wood; make rooms in the ark, and cover it inside and out with pitch. This is how you are to make it: Make a roof for the ark, and finish it to a cubit above; and set the door of the ark in its side; make it with lower, second, and third decks. But I will establish my covenant with you; and you shall come into the ark, you, your sons, your wife, and your sons' wives with you.

    Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground according to its kind, two of every sort shall come in to you, to keep them alive. Also take with you every sort of food that is eaten, and store it up; and it shall serve as food for you and for them.
    It is a denial of the Jewish ideal of the fundamental value of life that drives the forces that wish to remove Terri Schiavo's feeding tube.

    The Terri Schiavo saga in Florida, where a patient in a vegetative state has recently had her feeding tube reinserted by order of the legislature and governor, reminds us of the reality of modern life. An inescapable result of the extraordinary technological progress of the last several decades has been that critically ill patients who would have died early in their illnesses, often in the relative comfort of their homes, are now kept alive much longer in hospitals, often suffering great pain.

    In addition to the component of human misery involved in discussions of medical treatment of the irreversibly ill, the skyrocketing cost of healthcare, particularly the large percentage of healthcare consumed in the last six months of life, have led to calls to limit "futile" treatments.

    Today, when there are almost limitless therapeutic options but limited economic resources, society may not be willing to provide "useless" therapies to patients who will not benefit. The Torah teaches us that every moment of life is intrinsically valuable; life itself is never futile. In secular ethics discussions, medical futility encompasses several issues only loosely related to one another.

    Futility of treatment is often confused with "futility" of life. Rabbi Shlomo Zalman Auerbach, a leading halachic authority of the past generation, points out that we have no "yardstick" by which to measure value of life.

    Even for a deaf, demented elderly man, incapable of doing any mitzvot, we must violate the Shabbat to save his life. From a Jewish perspective, we must ask whether the physician may withhold, and whether the patient may refuse, futile therapy. Nor does this mean that we do not appreciate that death may be preferable to a life of extreme pain. He also recognizes that inaction is sometimes the best approach when life is "bad and bitter.

    Performing CPR on a terminally ill patient whose heart has stopped -- not because of a cardiac abnormality, but because the patient has reached the point at which his body can no longer support life -- is truly futile and may be withheld. This can be contrasted with performing CPR on an otherwise healthy individual who develops an irregular heart rhythm that will result in sudden death. If resuscitation is successful, the arrhythmia may be treated and the patient may live a long life.

    It goes without saying that this second patient must be resuscitated because the therapy is helpful and sometimes even curative. A patient on his deathbed, for whom no cure is possible and death will inevitably occur within three days, may not be disturbed at all and must be allowed to die.

    An example would be a patient with a cancer that has not been shown to be responsive to standard chemotherapy. The physician may offer the chemotherapy. But clearly, according to Rabbi Moshe Feinstein, if the patient is in intractable pain and the therapy is not proven to be efficacious, the patient may refuse the physician's offer of a "futile" therapy that prolongs life without a reasonable expectation of cure or relief of pain. It is important to note that Jewish law clearly distinguishes between terminal illness and progressively debilitating illness a distinction that is often ignored in secular ethics discussions.

    An incurable illness which will likely result in the death of the patient within one year is considered terminal with respect to Jewish law.

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    A patient with such an illness or condition is called a "chayay sha'ah,"16 -- one whose life is "timed" or "time-limited. Thus, in halacha, persistent vegetative state and Alzheimer's disease are not terminal conditions, per se, despite the fact that they are progressive, irreversible and inevitably result in death.

    Halacha insists that patients with these illnesses deserve the same full range of treatment that is made available to any other patient. They are not "terminal" until the very end stages of their illnesses and must be aggressively treated without regard to the apparent "futility" of their lives.

    She is not brain dead nor is she terminally ill. She is brain damaged and remains in what appears to be a persistent vegetative state. All of her bodily functions are essentially normal, but she lacks the ability to "meaningfully" interact with the outside world although her parents claim that she does minimally respond to their presence and to outside stimuli.

    To remove the feeding tube from a patient whose only impairment is cognitive is simply murder. Her impairment is cognitive and Judaism does not recognize any less of a right to treatment for one cognitively impaired than one mentally astute. While Judaism does recognize quality of life in certain circumstances such as the incurable terminally ill patient in intractable pain mentioned abovethe Torah does not sanction euthanasia in any situation.

    We must ask ourselves when we view images of cognitively impaired patients such as Terri Schiavo whether the pain that we feel is Terri's or whether it is our own. While we may suffer watching movies of the severely brain damaged, it is our own thoughts of the horror of a life without cognition that drives us to project that pain onto the victim who may not be suffering at all.

    The key to analyzing any situation is to realize that good ethics start with good facts. One must provide the posek halachic decisor with an accurate, honest, and thorough assessment of the patient's medical condition.

    Only then can a halachically valid and ethically proper decision be made. Adapted from an article that appeared in Viewpoint: National Council of Young Israel, Winter entitled: Daniel, "Futility of Treatment," Maimonides: Health in the Jewish World, Vol.

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    From the Legacy of Rav Moshe Feinstein, z"l. The Chronic Vegetative Patient: Yeshiva University Press, Fred and Rabbi Moshe D. Rationing of Medical Care: Ethical Guidelines for Treatment of the Dying Elderly. On Death and Dying. Ye Shall Surely Heal: A Matter of Life and Death: The Jewish Observer, Summer The Jewish Observer, October, Yoel Jacobovits, and Chaim Dovid Zwiebel.

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