{"ref": "Bereshit Rabbah 21", "heRef": "בראשית רבה כ״א", "isComplex": false, "text": ["“The Lord God said: Behold, the man has become as one of us, to know good and evil, and now, he might extend his hand, and take also from the tree of life, and eat, and live forever” (Genesis 3:22).
“The Lord God said: Behold, the man [hen haadam] has become as one of us [mimenu]” – “I heard a holy one speaking, and the holy one said to Palmoni who was speaking…” (Daniel 8:13). “I heard [a holy] one” – this is the Holy One blessed be He, as it is stated: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). “Holy” – because everyone says ‘holy’ before Him. “Speaking [medaber]” – he issued harsh edicts1“Speaking” [dibbur], as opposed to “saying” [amira] is used for harsh speech (Makkot 11a). against His creations: “Thorns and thistles it will grow for you” (Genesis 3:18). “And the holy one said to Palmoni who was speaking” – to so-and-so.2Palmoni refers to an anonymous person, or in this case, an angel. Akila the proselyte translated it [“to Palmoni”] as “to the innermost one [penimi]” – this is Adam the first man, whose station was more internal3Closer to God. than that of the ministering angels. “Until when will be the eternal vision?” (Daniel 8:13)4This is what Palmoni asked of God. – ‘Was the edict that was decreed upon Adam the first man to be eternal?’ he asked in astonishment. “And the desolating transgression” (Daniel 8:13) – will his transgression render him [permanently] desolate in the grave? “Giving the holy one and his host for trampling” (Daniel 8:13) – will he and his descendants be [forever] given for trampling before the angel of death? “He said to me: Until evening-morning two thousand three hundred…” (Daniel 8:14) – Rabbi Azaria and Rabbi Yonatan in the name of Rabbi Yitzḥak: Whenever it is evening it is not morning and whenever it is morning it is not evening.5Yet here the verse refers to “evening-morning,” as if they were simultaneous. However, when the morning of the idolaters becomes evening, and the evening of Israel becomes morning,6When the present good fortune of the idolaters turns to misfortune, and Israel’s present gloomy state turns to brightness. at that moment, “the holy one will be vindicated” (Daniel 8:14) – at that moment, I will absolve them [mankind] from that edict.7In the Messianic future, mankind will be released from Adam’s curses. That is what is written: “The Lord God said: Behold, the man has become as one of us.”8He is destined in the future to become as one of us.", "That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a field and bought a vineyard, he is called ish and he is called adam,9Which are terms of respect. yet he is also called “indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this is Adam the first man.10He was indolent in his failure to show remorse after his sin. “And the vineyard of a person [adam] lacking heart” – this is Eve. Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a person [adam], to sit in a house” (Isaiah 44:13).11She is the housewife (see Targum there). “And behold, it was all overgrown with thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18). “Its surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been like one of us.12But has now brought about his own downfall.", "“Though his exaltedness ascends to the heavens, and his head reaches the clouds” (Job 20:6) – “though his exaltedness ascends to the heavens” – his stature; “and his head reaches the clouds” – until it reaches the clouds. Rabbi Yehoshua ben Rabbi Ḥanina and Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Elazar: He created him [Adam] filling the entire world from east to west, as it is stated: “Back and front You shaped me” (Psalms 139:5). From north to south, from where is it derived? “[From the day God made Adam on the earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that he even filled the space of the world? The verse states: “You placed Your palm upon me” (Psalms 139:5). “He will perish forever like his dung [kegelelo]” (Job 20:7) – because he rolled away [galal] a minor commandment, he was expelled from the garden of Eden. “They who saw him will say: Where is he?” (Job 20:7) – that is Adam. When He sent him away, He began lamenting over him and saying: “Behold, the man…”", "“You grant him power forever, and he is gone; You alter his countenance and send him away” (Job 14:20) – the power that the Holy One blessed be He gave to Adam the first man was “forever” – it was eternal. But once he forsook the mindset of the Holy One blessed be He and followed the mindset of the serpent – “alter his countenance and send him away.” When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us.”", "Rabbi Papus expounded: “Behold, the man has become as one of us” – like one of the ministering angels. Rabbi Akiva said to him: Enough, Papus.13Were that the case, it would have said: “Has become as one of you.” He said to him: How then do you explain: “Behold, the man has become as one of us”? He said to him: That the Holy One blessed be He gave him two paths, the path of life and the path of death, and he selected for himself another path.14He chose the path of death. Mimenu is interpreted as “from him.” He chose “one” path, by himself. Rabbi Yehuda bar Simon said: Like the Unique One of the world, as it is stated: “Hear, Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). The Rabbis say: Like Gavriel, as it is stated: “And behold, one man dressed in linen” (Daniel 10:5) – like this grasshopper whose garment is an intrinsic part of him.15This is according to the opinion that before the sin, Adam and Eve were covered with a fingernail-like covering. All of these opinions focus on the word haya and interpret it as “was” – now that he sinned, he is no longer.
Reish Lakish said: Like Jonah – just as this one fled from his mission, as it is stated: “Jonah rose to flee to Tarshish from before the Lord” (Jonah 1:3), so, too, that one fled from fulfilling the command of the Omnipresent. Just as this one did not spend the night in his glory,16The verse: “The word of the Lord was with Jonah a second time, saying” (Jonah 3:1), is expounded to mean that He spoke to him a second time but not a third time. That is, Jonah lost his prophetic spirit on that very day. so, too, that one did not spend the night in his glory.
Rabbi Berekhya said in the name of Rabbi Ḥanina: Like Elijah – just as this one did not taste the taste of death, so, too, that one was not supposed to taste the taste of death. This is the opinion of Rabbi Berekhya in the name of Rabbi Ḥanin, who said: As long as he was Adam, he was as one.17Like Elijah, one, in the sense of the special one. Once his side was taken from him [to form Eve] – “to know good and evil.”", "“And now, he might extend his hand” – Rabbi Abba bar Kahana said: This teaches that the Holy One blessed be He opened for him an opportunity for repentance. “And now” – “and now” is nothing other than repentance, as it is stated: “And now, Israel, what does the Lord your God [ask of you? Only to fear the Lord your God, to walk in all His ways…]” (Deuteronomy 10:12). But he [Adam] said: “Might [pen]” – and pen is nothing other than no. The Holy One blessed be He said: ‘Will he now extend his hand and eat from the tree of life?’ It was a rhetorical question. And if he eats, he will live forever. Therefore, “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him and said: “Behold, the man has become as one of us.”", "“The Lord God sent him out of the Garden of Eden, to cultivate the ground from which he was taken” (Genesis 3:23).
“The Lord God sent him out of the Garden of Eden” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He sent him out of the Garden of Eden in this world, and he [also] sent him out of the Garden of Eden of the World to Come. Rabbi Neḥemya said: He sent him out of the Garden of Eden in this world, but not that of the World to Come. According to Rabbi Yehuda’s opinion, He dealt with him harshly. According to Rabbi Neḥemya’s opinion, He dealt with him mercifully.
Rabbi Huna said: Rabbi Ada bar Ahava and Rabbi Hamnuna disagreed. One said in accordance with the opinion of Rabbi Yehuda, and one said in accordance with the opinion of Rabbi Neḥemya. The following supports Rabbi Neḥemya: “I, in justice [betzedek], will see Your face; Your image will fill my waking vision” (Psalms 17:15). When the one who was created in Your image awakens, at that moment, “I, in justice [betzedek], will see Your face” – at that moment I will exonerate him from that decree. At that moment, “behold, the man has become as one of us.”
Rabbi Yehoshua ben Levi said: When He created him, He created him through the attribute of justice and the attribute of mercy, and when He expelled him, He expelled him through the attribute of justice and the attribute of mercy.18Concerning both Adam’s creation and his banishment, God is referred to as “Hashem Elohim,” indicating His attribute of mercy and His attribute of strict justice.
“Hen haadam” – O Adam [hah haadam], were you unable to observe your command for even one hour? It was a rhetorical question. Rabbi Yehuda ben Pedaya expounded: Who will remove the dust from your eyes, Adam the first man,19This is what people will say of Adam in future generations, after he was dead and buried. and reveal that you were unable to observe the command for even one hour? Your descendants wait for orla20It is prohibited to eat fruit that grows on a tree during the first three years after it is planted. That fruit is called orla. three years, as it is stated: “Three years it shall be sealed off for you; it shall not be eaten” (Leviticus 19:23).21You were unable to be even “like one of us” of the later generations. Rav Huna said: When bar Kappara heard this, he said: You have expounded well, my sister’s son.", "“He banished the man; He stationed the cherubs east of the Garden of Eden, and the flame of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24).
“He banished [vaygaresh] the man” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Like a priest’s daughter22Who married a priest. who was divorced [nitgarsha] and cannot return.23She cannot return to her husband because it is prohibited for a priest to marry a divorcee. Rabbi Shimon ben Lakish said: Like an Israelite’s daughter24Who married an Israelite. who was divorced and can return. According to Rabbi Yoḥanan’s opinion, He dealt with him harshly. According to Reish Lakish’s opinion, He dealt with him mercifully.
Another matter, “He banished” – He showed him the destruction of the Temple, just as it says: “He has ground [vayagres] my teeth with gravel” (Lamentations 3:16).
Rabbi Luleyani bar Tavri said in the name of Rabbi Yitzḥak: He banished him to an empty field [migrash] adjacent to Eden and deployed guards there to guard it. That is what is written: “I will command the clouds from pouring rain upon it” (Isaiah 5:6).25That passage deals with God’s disappointment with Israel, who is compared to a derelict vineyard. This reflects God’s disappointment with Adam, and the need to post guards to keep him from returning to the Garden.", "“East” – Rav said: In every place, the eastern direction offers refuge. Adam the first man – “He banished the man; He stationed the cherubs east of the Garden of Eden.” Cain – “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). The killer – “Then, Moses designated three cities on the eastern side of the Jordan [that a killer may flee there who kills his neighbor unwittingly]” (Deuteronomy 4:41–42).
Another matter, “[He stationed the cherubs] east [mikedem] [of the Garden of Eden]” – the angels were created before [kodem] the Garden of Eden. That is what is written: “This was the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that they were cherubs” (Ezekiel 10:20).26This verse proves that “cherubs” are angels. “And the flame” – based on: “His servants are flaming fires” (Psalms 104:4). “The ever-turning [hamithapekhet]” – as they [angels] have various forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes angels.
Another matter, “mikedem” – Gehenna27Alluded to here by the flaming sword, as the Midrash will explain. was created before [mikodem] the Garden of Eden; Gehenna on the second day and the Garden of Eden on the third. “And the flame [lahat] of the ever-turning sword” – based on: “The day that is coming will burn [velihat] them” (Malachi 3:19). “Ever-turning”– as it turns over upon the person and burns him from head to toe and from toe to head. Adam said: ‘Who will save my descendants from this fire?’ Rabbi Huna said in the name of Rabbi Abba: The sword of circumcision, as it is stated: “Make flint swords for yourself [and circumcise the children of Israel]” (Joshua 5:2). The Rabbis say: The sword of Torah, as it is stated: “And a double-edged sword in their hand” (Psalms 149:6). When Adam saw that his descendants were destined to descend to Gehenna, he restrained himself from procreation. But when he saw that after twenty-six generations Israel was destined to receive the Torah, He consorted in order to produce descendants, as it is stated: “The man was intimate with Eve, his wife” (Genesis 4:1)."], "he": ["וַיֹּאמֶר ה' אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ וגו' (בראשית ג, כב), כְּתִיב (דניאל ח, יג): וָאֶשְׁמְעָה אֶחָד קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר וגו', וָאֶשְׁמַע אֶחָד, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. קָדוֹשׁ, כִּי הַכֹּל אוֹמְרִים לְפָנָיו קָדוֹשׁ. מְדַבֵּר, גָּזַר גְּזֵרוֹת קָשׁוֹת עַל בְּרִיּוֹתָיו, (בראשית ג, יח): וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ. וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר, רַבִּי הוּנָא לַפְּלָנְיָא, תִּרְגֵּם עֲקִילַס לַפְּנִימִי, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיְתָה מְחִצָּתוֹ לִפְנִים מִמַּלְאֲכֵי הַשָּׁרֵת. (דניאל ח, יג): עַד מָתַי הֶחָזוֹן הַתָּמִיד, גְּזֵרָה שֶׁנִּגְזְרָה עַל אָדָם הָרִאשׁוֹן לְעוֹלָם הָיְתָה, אֶתְמְהָא, (דניאל ח, יג): וְהַפֶּשַׁע שֹׁמֵם, כָּךְ יִהְיֶה פִּשְׁעוֹ שׁוֹמֵם עָלָיו בַּקֶּבֶר, (דניאל ח, יג): תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס, כָּךְ יִהְיֶה הוּא וְתוֹלְדוֹתָיו, עֲשׂוּיִים מִרְמָס לִפְנֵי מַלְאַךְ הַמָּוֶת. (דניאל ח, יד): וַיֹּאמֶר אֵלַי עַד עֶרֶב בֹּקֶר אַלְפַּיִם וּשְׁלשׁ מֵאוֹת וגו', רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בְּשֵׁם רַבִּי יִצְחָק, בְּכָל מָקוֹם שֶׁיֵּשׁ עֶרֶב אֵין בֹּקֶר וְכָל מָקוֹם שֶׁיֵּשׁ בֹּקֶר אֵין עֶרֶב, אֶלָא לִכְשֶׁיֵּעָשֶׂה בֹּקְרָן שֶׁל עוֹבְדֵי כּוֹכָבִים עֶרֶב וְעַרְבָן שֶׁל יִשְׂרָאֵל בֹּקֶר, בְּאוֹתָהּ שָׁעָה (דניאל ח, יד): וְנִצְדַּק קֹדֶשׁ, בְּאוֹתָהּ שָׁעָה אֲנִי מַצְדִיקָן מֵאוֹתָהּ גְּזֵרָה, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר ה' אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. ", "הֲדָא הוּא דִכְתִיב (משלי כד, ל): עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי וְעַל כֶּרֶם אָדָם חֲסַר לֵב, אָמַר רַב הוּנָא הֲרֵי שֶׁקָּנָה שָׂדֶה וְקָנָה כֶּרֶם קָרוּי אִישׁ, וְקָרוּי אָדָם, וְנִקְרָא עָצֵל, מָה הֲנָיָה לוֹ. אֶלָּא עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי, זֶה אָדָם הָרִאשׁוֹן, עַל כֶּרֶם אָדָם חֲסַר לֵב, זוֹ חַוָּה. אָמַר רַב הוּנָא הֵיכָן מָצִינוּ שֶׁנִּקְרֵאת חַוָּה אָדָם (ישעיה מד, יג): כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת. (משלי כד, לא): וְהִנֵּה עָלָה כֻלּוֹ קִמְּשֹׁנִים, (בראשית ג, יח): וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ. (משלי כד, לא): כָּסּוּ פָנָיו חֲרֻלִּים, (בראשית ג, יט): בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם. (משלי כד, לא): וְגֶדֶר אֲבָנָיו נֶהֱרָסָה, (בראשית ג, כג): וַיְשַׁלְּחֵהוּ ה' מִגַּן עֵדֶן, כֵּיוָן שֶׁשְּׁלָחוֹ הִתְחִיל מְקוֹנֵן עָלָיו, (בראשית ג, כב): וַיֹּאמֶר ה' אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, הָוָה כְּחַד מִמֶּנּוּ. ", "אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. ", "תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ (איוב יד, כ), תֹּקֶף שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאָדָם הָרִאשׁוֹן לָנֶצַח, לְעוֹלָם הָיָה, כֵּיוָן שֶׁהִנִּיחַ דַּעְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהָלַךְ אַחַר דַּעְתּוֹ שֶׁל נָחָשׁ, מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, כֵּיוָן שֶׁשְּׁלָחוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר: הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. ", "דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר (דניאל י, ה): וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (יונה א, ג): וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. ", "וְעַתָּה פֶּן יִשְׁלַח יָדוֹ (בראשית ג, כב), אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְלַמֵּד שֶׁפָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא פֶּתַח שֶׁל תְּשׁוּבָה, וְעַתָּה, אֵין וְעַתָּה אֶלָּא תְּשׁוּבָה, שֶׁנֶּאֱמַר (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ וגו', וְהוּא אוֹמֵר פֶּן, וְאֵין פֶּן אֶלָּא לַאו. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁלַח יָדוֹ וְאָכַל גַּם מֵעֵץ הַחַיִּים, אֶתְמְהָא, וְאִם אוֹכֵל הוּא חַי לְעוֹלָם, לְפִיכָךְ (בראשית ג, כג): וַיְשַׁלְּחֵהוּ ה' אֱלֹהִים מִגַּן עֵדֶן, כֵּיוָן שֶׁשְּׁלָחוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאָמַר: הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. ", "וַיְשַׁלְּחֵהוּ ה' אֱלֹהִים מִגַּן עֵדֶן (בראשית ג, כג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אָמַר שִׁלְּחוֹ מִגַּן עֵדֶן בָּעוֹלָם הַזֶּה וְשִׁלְּחוֹ מִגַּן עֵדֶן לָעוֹלָם הַבָּא. רַבִּי נְחֶמְיָה אָמַר שִׁלְחוֹ מִגֵּן עֵדֶן בָּעוֹלָם הַזֶּה, וְלֹא לָעוֹלָם הַבָּא. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה הִקְשָׁה עָלָיו, וְעַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה רִיתָה עָלָיו. אָמַר רַבִּי הוּנָא אִתְפַּלְגּוּן רַבִּי אַדָּא בַּר אַהֲבָה וְרַבִּי הַמְנוּנָא, חַד אָמַר כְּרַבִּי יְהוּדָה וְחַד אָמַר כְּרַבִּי נְחֶמְיָה, וְהָא מְסַיֵּעַ לְרַבִּי נְחֶמְיָה (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ, לִכְשֶׁיָּקִיץ אוֹתוֹ שֶׁנִּבְרָא בִּדְמוּתְךָ, בְּאוֹתָהּ שָׁעָה אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ, בְּאוֹתָהּ שָׁעָה אֲנִי מַצְדִיקוֹ מֵאוֹתָהּ גְּזֵרָה, בְּאוֹתָהּ שָׁעָה הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כְּשֶׁבְּרָאוֹ בְּרָאוֹ בְּמִדַּת הַדִּין וּבְמִדַּת הָרַחֲמִים, וּכְשֶׁטְּרָדוֹ, טְרָדוֹ בְּמִדַּת הַדִּין וּבְמִדַּת הָרַחֲמִים. הֵן הָאָדָם, הָא אָדָם לֹא יָכוֹלְתָּ לַעֲמֹד בְּצִוּוּיָךְ אֲפִלּוּ שָׁעָה אַחַת, אֶתְמְהָא. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פְּדָיָא מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן שֶׁלֹא יָכוֹלְתָּ לַעֲמֹד בַּצִּוּוּי אֲפִלּוּ שָׁעָה אַחַת, וַהֲרֵי בָּנֶיךָ מַמְתִּינִין לְעָרְלָה שָׁלשׁ שָׁנִים, שֶׁנֶּאֱמַר (ויקרא יט, כג): שָׁלשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל, אָמַר רַב הוּנָא כַּד שָׁמַע בַּר קַפָּרָא כֵּן, אָמַר יָפֶה דָּרַשְׁתָּ בֶּן אֲחוֹתִי. ", "וַיְגָרֶשׁ אֶת הָאָדָם (בראשית ג, כד), רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר כְּבַת כֹּהֵן שֶׁנִּתְגַּרְשָׁה וְאֵינָהּ יְכוֹלָה לַחֲזֹר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר כְּבַת יִשְׂרָאֵל שֶׁנִּתְגַּרְשָׁה וְהִיא יְכוֹלָה לַחֲזֹר. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן הִקְשָׁה עָלָיו, עַל דַּעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן רִיתָה עָלָיו. דָּבָר אַחֵר, וַיְגָרֶשׁ, הֶרְאָה לוֹ חֻרְבַּן בֵּית הַמִּקְדָּשׁ, הֵיךְ מָה דְּאַתְּ אָמַר (איכה ג, טז): וַיַּגְרֵס בֶּחָצָץ שִׁנָּי. רַבִּי לוּלְיָאנִי בַּר טַבְרִי בְּשֵׁם רַבִּי יִצְחָק אָמַר לְמִגְרָשָׁהּ שֶׁל עֵדֶן גֵּרְשׁוֹ, וְהוֹשִׁיב עָלָיו שׁוֹמְרִים שֶׁיִּשְׁמְרוּ אוֹתוֹ, הֲדָא הוּא דִכְתִיב (ישעיה ה, ו): וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר. ", "מִקֶּדֶם, רַב אָמַר בְּכָל מָקוֹם רוּחַ מִזְרָחִית קוֹלֶטֶת, אָדָם הָרִאשׁוֹן, וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן. קַיִּן, וַיֵּצֵא קַיִן מִלִּפְנֵי ה' וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עֵדֶן. הָרוֹצֵחַ, (דברים ד, מא): אָז יַבְדִּיל משֶׁה שָׁלשׁ עָרִים בְּעֵבֶר הַיַּרְדֵּן מִזְרְחָה שָׁמֶשׁ. דָּבָר אַחֵר, מִקֶּדֶם, קֶדֶם לַגַּן עֵדֶן נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִכְתִיב (יחזקאל י, כ): הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר וָאֵדַע כִּי כְּרוּבִים הֵמָּה. וְאֶת לַהַט, עַל שֵׁם (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט. הַמִּתְהַפֶּכֶת, שֶׁהֵם מִתְהַפְּכִים, פְּעָמִים אֲנָשִׁים, פְּעָמִים נָשִׁים, פְּעָמִים רוּחוֹת, פְּעָמִים מַלְאָכִים. דָּבָר אַחֵר, מִקֶּדֶם, מִקֹּדֶם לַגַּן עֵדֶן נִבְרֵאת גֵּיהִנֹם, גֵּיהִנֹּם בַּשֵּׁנִי וְגַן עֵדֶן בַּשְּׁלִישִׁי. וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, עַל שֵׁם (מלאכי ג, יט): וְלִהַט אֹתָם הַיּוֹם הַבָּא. הַמִּתְהַפֶּכֶת, שֶׁהִיא מִתְהַפֶּכֶת עַל הָאָדָם וּמְלַהַטְתּוֹ מֵרֹאשׁוֹ וְעַד רַגְלָיו, וּמֵרַגְלָיו וְעַד רֹאשׁוֹ, אָמַר אָדָם מִי מַצִּיל אֶת בָּנַי מֵאֵשׁ לוֹהֶטֶת זוֹ, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַבָּא אָמַר חֶרֶב מִילָה, שֶׁנֶּאֱמַר (יהושע ה, ב): עֲשֵׂה לְךָ חַרְבוֹת צוּרִים. רַבָּנִין אַמְרֵי חֶרֶב תּוֹרָה, שֶׁנֶּאֱמַר (תהלים קמט, ו): וְחֶרֶב פִּיפִיּוֹת בְּיָדָם. כֵּיוָן שֶׁרָאָה אָדָם שֶׁבָּנָיו עֲתִידִים לֵירֵד לַגֵּיהִנֹּם, מִעֵט עַצְמוֹ מִפְּרִיָה וּרְבִיָה. וְכֵיוָן שֶׁרָאָה שֶׁאַחַר כ\"ו דּוֹרוֹת עֲתִידִין יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה, נִזְקַק לְהַעֲמִיד תּוֹלְדוֹת, שֶׁנֶאֱמַר (בראשית ד, א): וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ. 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