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MTC - Chumash In Depth - Genesis 3:2-3 - Life, Knowledge, and Perspective
(ט) וַיַּצְמַ֞ח יְהוָ֤ה אֱלֹהִים֙ מִן־הָ֣אֲדָמָ֔ה כָּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃
(9) And from the ground the LORD God caused to grow every tree that was pleasing to the sight and good for food, with the tree of life in the middle of the garden, and the tree of knowledge of good and bad.
(טז) וַיְצַו֙ יְהוָ֣ה אֱלֹהִ֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃ (יז) וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכָלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃
(16) And the LORD God commanded the man, saying, “Of every tree of the garden you are free to eat; (17) but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.”
(ב) וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃ (ג) וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃
(2) The woman replied to the serpent, “We may eat of the fruit of the other trees of the garden. (3) It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.’”
(א) ולא תגעו בו. הוֹסִיפָה עַל הַצִּוּוּי, לְפִיכָךְ בָּאָה לִידֵי גֵרָעוֹן, הוּא שֶׁנֶּאֱמַר אַל תּוֹסְףְּ עַל דְּבָרָיו (משלי ל'):
(1) ולא תגעו בו NEITHER SHALL YE TOUCH IT — She added to God’s command (which did not forbid touching the tree, but only eating of its fruit) therefore she was led to diminish from it. It is to this that the text refers (Proverbs 30:6): “Add thou not unto His words” (Genesis Rabbah 19:3).

(א) מכל עץ הגן נאכל ואין לנו צורך להכנס בסכנת אכיל' עץ שהאל ית' אמר לנו שבאכלנו ממנו נמות.

אמנם הדמיון התחזק ליחס קנאה ושקר ח''ו לאל ית' וצייר שאמר אותו הפרקי כדי שלא ישיגו בו התועלת להיות כאלהים ושלא יסבב מות כלל. ובכן אמר אל האשה:

(1) עץ הגן נאכלת, “we can eat from the trees of the garden and do not need to endanger our lives by eating from the tree that G’d has prohibited us to eat from on pain of death.”

Having said this, however, her power of imagination kept nagging at her weighing the possibility that G’d might indeed be jealous of competition from his creature. Her doubt, i.e. the voice of the evil urge, was expressed in the words

(א) מפרי עץ הגן נאכל. באמת דביקות האשה לאדם לא הי׳ ...ובאותה שעה שדבר עמה הנחש. הלך האדם ממנה והרגישה תאוה לאכול ואמרה שתאכל.

ומענין דבקות האדם בקונו לא הרגישה. ע״כ אמרה שודאי נאכל. ואמרה מפרי עץ הגן ולא כלשון ה׳ מכל עץ הגן.

(א) ומפרי העץ אשר בתוך הגן. לא פירשה ומעץ הדעת טו״ר. מובן שהאדם לא פירש לה שהוא עץ הדעת טו״ר שחשש שמא תכסוף לאכלו דרק האדם שהי׳ דבק בה׳ באהבה.

אבל האשה שלא ידעה מאהבת ה׳ הי׳ לאדם לחוש לגלות לה הסבה והטעם.

ע״כ אמר סתם מפרי העץ אשר בתוך הגן. ולא תקשה א״כ נכלל בזה גם עץ החיים.

...אלא משום דמוכח מכאן דעץ החיים אינו פירי כלל אלא עלים לתרופה. כחק התכלית שאין עונג לחיך האוכל כ״א הנאה ועונג על ה׳.

משא״כ עץ הדעת טו״ר התכלית מביא עונג גשמי. מש״ה כשאמר אדם ומפרי העץ. בזה הבינה שאינה מוזהרת אלא על העץ שבו פרי.

...ואמר פן תמתון. שלא יכול לומר כי תמותון בודאי שהרי על הנגיעה לבד לא ימותו רק פן יבואו מזה לידי מאכל.

...ואמרה סתם שאדם אמר לה פן תמותון ומזה מצא הנחש מקום להכחיש...

...In truth, connection of the woman to man was not there... at that time that the snake spoke with the woman. Man went from her and she felt a lust to eat from it and she was told to eat.

And in the manner of connection man to Hashem, she didn't feel it, and because of this she said she should surely eat, and she said from the fruit of the trees of the garden, like the language of Hashem from all the fruits of the tress,

From the fruit of the tree in the center of the garden. She didn't specify the tree of knowledge. Its understood that man did not explain to her that it was the tree of knowledge, out of concern that she would desire to eat because only he was connected to Hashem with Love.

But the woman who didn't know from this love of Hashem, man was concerned to reveal to her the reason and the explanation.

Therefore he said in general the fruit of the trees in the middle of the garden. And don't ask if so, this also includes the tree of life.

But because its proven from here that the tree of life had not fruit at all rather leaves to heal, that its goal was not physical enjoyment, rather pleasure from Hashem.

As opposed to the tree of knowledge, its purpose was to bring physical pleasure, so for that man said not to eat from the fruit, and from there she understood that the warning was only on a tree that had fruit.

And she said lest you die. She wasn't able to say surely die, because on touching alone there was not death, only on account of here is might come to eat.

And she said that Adam told her lest you die, and from this the snake found a place to contradict her...

(א) ותאמר האשה אנחנו אין אנו דומים לכל הנבראים המוטבעים במעשיהם, כי אנו יש לנו אפשרות לעשות או לחדול כי אנחנו בעלי בחירה,

ומפני אמירה וגזרה בעלמא לא נחדל מלאכול, כי מפרי עץ הגן נאכל, ר"ל שאם היה אומר שלא נאכל מפרי עץ הגן, היינו אוכלים מצד בחירתנו החפשיית,

רק (א) מפרי העץ אשר בתוך הגן אמר אלהים לא תאכלו ממנו. ולא היה זה גזרה רק מצד שהזהיר אותנו פן תמותון שהוא סם המות, וע"כ הוסיפה לא תאכלו ממנו ולא תגעו בו.

כי אחר שהוא סם המות הממית תיכף יש להזהר גם מנגיעתו. ומזה מצא הנחש מקום לפתותה במ"ש לא מות תמותון.

ובזה למדנו דרך ההסתה ופתוי הנחש אשר הוא נוהג עוד היום הזה, שאם יבא אדם לדרוש אחרי טעמי המצות כאשר יעשו המתפרצים בעם שידרשו עליהם מדוע אסר ה' מינים הטמאים וירצו למצוא בהם הטעם שהם מזיקים לגוף האוכלם,

וכשיתברר להם אח"כ שאין בהם סכנה לגוף ישליכו המצוה אחר גום, שאם לא היתה האשה דורשת הטעם רק היל"ל שה' צוה ומי ימרה את דברו ואנחנו לא נדע טעם מצותיו לא היתה באה לידי כך:

And the woman said: We are not like animal that are locked within their instinct, we have the ability to do or hold back because we have free will.

And because of a command and a decree alone we wouldn't refrain from eating, because God said to eat from every tree of the garden, in other words, if Hashem told them not to eat from the fruit of the garden, they would have eaten from the side of their free will.

Only from the fruit of the trees that are in the middle of the garden Hashem said not to eat from, this was only decreed because He warned us lest we die, this was an elixir of death, and therefore he added don't eat and don't touch it.

After it was an elixir of death, you would die immediately, they were warned also not to touch it, and in this the snake found place to entire her, you will not surely die.

And in this we learn that the enticement of the snake goes on until our generation, because if a person seeks after the reason for Mitzvas, like the rebels of the generation that they seek the reason why Hashem forbade certain species and they want to find reasons because they are bad for the body.

And when they find out that it has no danger to the body, they throw away the Mitzvah, because if the woman hadn't seeked out a reason only that Hashem had commanded, who would have rebelled against His word, we wouldn't know the reason for Mitvzos and wouldn't come to this.

(1) 3. The answer is still pure: by no means is everything forbidden to us, much more has the same voice that allowed us the so rich pleasures of the garden that this one underscores. However, there is a moment in this answer that we must not overlook and on which the wise men are already drawing our attention.

We have already seen how this first law of God and its history contain all the essential moments that characterize the future legislation for Israel, and in which the non-Jewish world and the non-Jewish sense of all annoyance are taken.

It is a law, belongs to forbidden foods, and was known to the first transgressor only by Tishb'p. In this answer, a fourth moment now emerges, that the sum of the superficial and frivolous moments gives so many offensive moments full.

It God has only forbidden the eating of the fruits of the tree, the answer of the woman herself indicates that the touching of the tree is forbidden. It was a circumcision law, Adam's conscientiousness to protect himself from transgression added to the divine commandments. That you do not make the fence any more on the main thing that it does not fall and cut down the planting so the BH said on the day you ate from it and stood and made false testimony you will not touch it lest you die because he saw that a lie pushed him to God Her relatives are not even in her tanks.

They warn that the fence should not be raised too high in truth, so that it does not fall apart and corrupt the plants to which it is drawn. God had spoken: as soon as you eat of it, you will die, but she said untruthfully: do not touch him, otherwise you will die. In this contradiction of truth she caught the serpent.

He brought the woman into contact with the tree and then said: just as you did not die in contact, so you will not die in eating. They warn against losing sight of the origin and significance of this set of tongues commanded by Jewish conscientiousness, in view of their everlasting awareness that they are not a divine commandment, only for so long do they serve us as a warning and for protection.

If we forget their character, we hold them to the original commandment of God, so that their transgression will be so easily led to transgression as well as the true law of God. A warning that the sages also always contain, and are always carefully trying to make their reservations and decrees appear as such, as matzah Rabbinically forbidden such and to know them distinctly from the Torah Prohibition. Adam had realized that he had handed over the touch of food as God forbade Eve to eat.