ב׳
כ׳וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃
20And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts; but no fitting counterpart for a human being was found.
ולאדם לא מצא עזר. ויפל ה' אלהים תרדמה. כְּשֶׁהֱבִיאָן הֱבִיאָן לְפָנָיו כָּל מִין וָמִין זָכָר וּנְקֵבָה, אָמַר לְכֻלָּם יֵשׁ בֶּן זוּג וְלִי אֵין בֶּן זוּג, מִיָּד וַיַּפֵּל (בראשית רבה):
ולאדם לא מצא עזר… ויפל ה' אלהים תרדמה FOR THE MAN HE HAD NOT FOUND A HELP MEET FOR HIM … AND THE ETERNAL GOD CAUSED AN OVERPOWERING SLEEP TO FALL — When He brought them, He brought them before him male and female of each and every kind. Thereupon he said: all these have a mate, but I have no mate! Immediately He caused to fall [an overpowering sleep upon him] (Genesis Rabbah 17:4).
כ״אוַיַּפֵּל֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃
21So the ETERNAL God cast a deep sleep upon the Human; and, while he slept, [God] took one of his sidesgsides So Septuagint and Ibn Ezra; trad. “ribs.” and closed up the flesh at that site.
מצלעותיו. מִסְּטָרָיו, כְּמוֹ וּלְצֶלַע הַמִּשְׁכָּן (שמות כ"ו), זֶהוּ שֶׁאָמְרוּ שְׁנֵי פַרְצוּפִים נִבְרְאוּ (עירובין י"ז):
מצלעותיו OF HIS RIBS — The word means of his sides, similar to (Exodus 26:20) ולצלע המשכן “and for the second side of the tabernacle”; this has a bearing upon what they (the Sages) say, (Eruvin 18a): They were created with two faces (sides).
ויסגור. מְקוֹם הַחֲתָךְ:
ויסגור AND HE CLOSED UP the place where it was cut (Berakhot 61b).
ויישן ויקח. שֶׁלֹּא יִרְאֶה חֲתִיכַת הַבָּשָׂר שֶׁמִּמֶּנוּ נִבְרֵאת וְתִתְבַּזֶּה עָלָיו:
ויישן ויקח AND HE SLEPT AND then HE TOOK in order that he should not see the piece of flesh out of which she was created, for she might be despised by him (Sanhedrin 39a).
כ״בוַיִּ֩בֶן֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃
22And the ETERNAL God fashioned the side that had been taken from the Human into a woman, bringing her to the Human.
ויבן. כְּבִִנְיָן, רְחָבָה מִלְּמַטָּה וּקְצָרָה מִלְּמַעְלָה לְקַבֵּל הַוָּלָד כְּאוֹצָר שֶׁל חִטִּים, שֶׁהוּא רָחָב מִלְּמַטָה וְקָצָר מִלְּמַעְלָה שֶׁלֹּא יַכְבִּיד מַשָּׂאוֹ עַל קִירוֹתָיו:
ויבן AND HE FORMED (literally, He built) — as a structure, wide below and narrower above for bearing the child, just as a wheat-store is wide below and narrower above so that its weight should not strain the walls (Berakhot 61a).
ויבן את הצלע לאשה. לִהְיוֹת אִשָּׁה, כְּמוֹ וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד (שופטים ח'), לִהְיוֹת אֵפוֹד:
ויבן את הצלע לאשה AND HE MADE THE RIB INTO A WOMAN — לאשה means that is should become a woman, like (Judges 8:21) “and Gideon made it לאפוד ” i. e., that it should become an ephod.
כ״גוַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃
23Then the Human said,“This one at lastIs bone of my bonesAnd flesh of my flesh.This one shall be called the Woman,hthe Woman Heb. ʼishshah; i.e., the unique female participant in the situation. For from the Manithe Man Heb. ʼish; i.e., the sole (and male) participant in the original situation. was she taken.”
זאת הפעם. מְלַמֵּד שֶׁבָּא אָדָם עַל כָּל בְּהֵמָה וְחַיָּה, וְלֹא נִתְקָרְרָה דַעְתּוֹ בָּהֶם (יבמות ס"ג):
זאת הפעם THIS NOW — This teaches that Adam endeavoured to find a companion among all cattle and beasts, but found no satisfaction except in Eve (Yevamot 63a).
לזאת יקרא אשה כי מאיש וגו'. לָשׁוֹן נוֹפֵל עַל לָשׁוֹן מִכָּאן שֶׁנִּבְרָא הָעוֹלָם בִּלְשׁוֹן הַקֹּדֶשׁ (בראשית רבה):
לזאת יקרא אשה כי מאיש וגו THIS SHALL BE CALLED WOMAN, BECAUSE THIS WAS TAKEN OUT OF MAN — Here we have a kind of play upon words (the words אשה and איש sounding similar): hence we may learn that the language used at the time of the Creation was the Holy Tongue (Hebrew) (Genesis Rabbah 18:4).
כ״דעַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃
24Hence a manja man Heb. ʼish. leaves his father and mother and clings to his wife,khis wife Heb. ʼishto, from ʼishshah. so that they become one flesh.
על כן יעזב איש. רוּחַ הַקֹּדֶשׁ אוֹמְרָה כֵן לֶאֱסֹר עַל בְּנֵי נֹחַ הָעֲרָיוֹת (סנהדרין נ"ז):
על כן יעזב איש THEREFORE A MAN LEAVETH — The Divine Spirit says this, thus prohibiting immoral relationship to the “Sons of Noah” also (Sanhedrin 57b).
לבשר אחד. הַוָּלָד נוֹצָר עַל יְדֵי שְׁנֵיהֶם וְשָׁם נַעֲשֶׁה בְשָׂרָם אֶחָד (שם נ"ח):
לבשר אחד ONE FLESH — Both parents are united in the child.
כ״הוַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃
25The two of them were naked,lnaked Heb. ʻarummim, play on ʻarum “shrewd” in 3.1. the Human and his wife, yet they felt no shame.
ולא יתבוששו. שֶׁלֹּא הָיוּ יוֹדְעִים דֶרֶךְ צְנִיעוּת לְהַבְחִין בֵּין טוֹב לָרָע, וְאַעַ"פִּ שֶׁנִּתְּנָה בוֹ דֵּעָה לִקְרוֹת לוֹ שֵׁמוֹת, לֹא נִתַּן בּוֹ יֵצֶר הָרָע עַד אָכְלוֹ מִן הָעֵץ וְנִכְנַס בּוֹ יֵצֶר הָרָע וְיָדַע מַה בֵּין טוֹב לָרָע (בראשית רבה):
ולא יתבוששו AND THEY WERE NOT ASHAMED — for they did not know what modestly meant, so as to distinguish between good and evil. Although he (Adam) had been endowed with knowledge to give names to all creatures, yet the evil inclination did not become an active principle in him until he had eaten of the tree, when it entered into him and he became aware of the difference between good and evil.
ג׳
א׳וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃
1Now the serpent was the shrewdest of all the wild beasts that the ETERNAL God had made. It said to the woman, “Did God really say: You shall not eat of any tree of the garden?”
והנחש היה ערום. מָה עִנְיָן זֶה לְכָאן? הָיָה לוֹ לִסְמֹךְ וַיַּעַשׂ לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם, אֶלָּא לִמֶּדְךָ מֵאֵיזוֹ עֵצָה קָפַץ הַנָּחַשׁ עֲלֵיהֶם, רָאָה אוֹתָם עֲרֻמִּים וְעוֹסְקִים בְּתַשְׁמִישׁ לְעֵין כֹּל וְנִתְאַוָּה לָהּ:
והנחש היה ערום AND THE SERPENT WAS MORE SUBTLE — What connection is there between the following narrative and the statement just made? The latter should have been followed by: “and He [the Lord God] made for Adam and his wife garments of skin and clothed them” (3:21), but Scripture informs you with what plan the serpent assailed them: he saw them naked and unashamed and he coveted her (Eve) (Genesis Rabbah 18:6).
ערום מכל. לְפִי עָרְמָתוֹ וּגְדֻלָּתוֹ הָיְתָה מַפָּלָתוֹ, עָרוּם מִכֹּל, אָרוּר מִכֹּל (בראשית רבה):
ערום מכל MORE SUBTLE THAN ALL — Corresponding with his subtleness and his greatness was his downfall; “more subtle than all” — “more cursed than all” (see 3:14). (Genesis Rabbah 19:1).
אף כי אמר וגו'. שֶׁמָּא אָמַר לָכֶם לֹא תֹאכְלוּ מִכֹּל וְגוֹ', וְאַעַ"פִּ שֶׁרָאָה אוֹתָם אוֹכְלִים מִשְּׁאָר פֵּרוֹת, הִרְבָּה עָלֶיהָ דְבָרִים כְּדֵי שֶׁתְּשִׁיבֶנּוּ וְיָבֹא לְדַבֵּר בְּאוֹתוֹ הָעֵץ:
‘אף כי אמר וגו ALTHOUGH GOD HATH SAID — The meaning is, “Perhaps He has said unto you” ‘לא תאכלו מכל וגו YE SHALL NOT EAT OF EVERY TREE OF THE GARDEN — And although he saw them eating of the other fruits yet he entered into a long conversation with her so that she should answer him, and so that he might then have an opportunity to talk about that particular tree.
ב׳וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃
2The woman replied to the serpent, “We may eat of the fruit of the other trees of the garden.
ג׳וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃
3It 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.’”
ולא תגעו בו. הוֹסִיפָה עַל הַצִּוּוּי, לְפִיכָךְ בָּאָה לִידֵי גֵרָעוֹן, הוּא שֶׁנֶּאֱמַר אַל תּוֹסְףְּ עַל דְּבָרָיו (משלי ל'):
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).
ד׳וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃
4And the serpent said to the woman, “You are not going to die,
לא מות תמותון. דְּחָפָהּ עַד שֶׁנָּגְעָה בוֹ, אָמַר לָהּ כְּשֵׁם שֶׁאֵין מִיתָה בִנְגִיעָה, כָּךְ אֵין מִיתָה בַאֲכִילָה (בראשית רבה):
לא מות תמתון YE SHALL NOT SURELY DIE — He pushed her until she touched it. He then said to her, “Just as there is no death in touching it, so there is no death in eating it” (Genesis Rabbah 19:3).
ה׳כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃
5but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who knowadivine beings who know In contrast to others “God, who knows.” good and bad.”
כי ידע. כָּל אֻמָּן שׂוֹנֵא אֶת בְּנֵי אֻמָּנוּתוֹ, מִן הָעֵץ אָכַל וּבָרָא אֶת הָעוֹלָם (בראשית רבה):
כי ידע FOR [GOD] KNOWS — Every artisan detests his fellow-artisans (“Two of a trade never agree”). The serpent suggested to her: God ate of the tree and created the world (Genesis Rabbah 19:4) so if you eat ...
והייתם כאלהים. יוֹצְרֵי עוֹלָמוֹת (בראשית רבה):
והייתם כאלהים YE WILL BE AS GOD — Creators of worlds.
ו׳וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃
6When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate.
ותרא האשה. רָאֲתָה דְבָרָיו שֶׁל נָחָשׁ וְהֶנְאוּ לָהּ וְהֶאֱמִינַתּוּ (בראשית רבה):
ותרא האשה AND THE WOMAN SAW — She approved the words of the serpent — they pleased her and she believed him (Genesis Rabbah 19:3).
כי טוב העץ. לִהְיוֹת כֵּאלֹהִים:
כי טוב העץ THAT THE TREE WAS GOOD to make her become like God.
וכי תאוה הוא לעינים. כְּמוֹ שֶׁאָמַר לָהּ וְנִפְקְחוּ עֵינֵיכֶם:
וכי תאוה היא לעינים AND THAT IT WAS A DELIGHT TO THE EYES — even as he had said to her: “then your eyes shall be opened”.
ונחמד להשכיל. כְּמוֹ שֶׁאָמַר לָהּ יוֹדְעֵי טוֹב וָרָע:
ונחמד להשכיל AND IT WAS TO BE DESIRED TO MAKE ONE WISE — even as he had said to her: “knowing good and evil”.
ותתן גם לאישה. שֶׁלֹּא תָמוּת הִיא וְיִחְיֶה הוּא, וְיִשָּׂא אַחֶרֶת:
ותתן גם לאשה AND SHE GAVE ALSO TO HER HUSBAND so that she should not die and he remain alive to take another wife (Genesis Rabbah 19:5).
גם. לְרַבּוֹת בְּהֵמָה וְחַיָּה:
The word גם, also, may be understood to include cattle and beasts (that is, that she gave to these and also to her husband) (Genesis Rabbah 19:5).
ז׳וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃
7Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths.
ותפקחנה וגו'. לְעִנְיַן הַחָכְמָה דִּבֵּר הַכָּתוּב וְלֹא לְעִנְיַן רְאִיָּה מַמָּשׁ, וְסוֹף הַמִּקְרָא מוֹכִיחַ:
‘ותפקחנה וגו [AND THE EYES OF BOTH OF THEM] WERE UNCLOSED — Scripture speaks here with reference to intelligence (the mind’s eye) and not with reference to actual seeing; the end of the verse proves this for it states,
וידעו כי עירמים הם. אַף הַסּוּמָא יוֹדֵעַ כְּשֶׁהוּא עָרוּם, אֶלָּא מַהוּ וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם? מִצְוָה אַחַת הָיְתָה בְיָדָם וְנִתְעַרְטְלוּ הֵימֶנָּה (בראשית רבה):
וידעו כי ערומים הם AND THEY KNEW THAT THEY WERE NAKED — Even a blind person knows when he is naked! What then does “and they knew that they were naked” signify? One charge had been entrusted to them and they now knew they had stripped themselves of it (Genesis Rabbah 19:6).
עלה תאנה. הוּא הָעֵץ שֶׁאָכְלוּ מִמֶּנּוּ, בַּדָּבָר שֶׁנִּתְקַלְקְלוּ בּוֹ נִתַּקְּנוּ (סנהדרין ע'), אֲבָל שְׁאָר הָעֵצִים מְנָעוּם מִלִּטֹּל עַלֵּיהֶם. וּמִפְּנֵי מָה לֹא נִתְפַּרְסֵם הָעֵץ? שֶׁאֵין הַקָּבָּ"ה חָפֵץ לְהוֹנוֹת בְּרִיָּה, שֶׁלֹּא יַכְלִימוּהָ וְיֹאמְרוּ זֶהוּ שֶׁלָּקָה הָעוֹלָם עַל יָדוֹ, מִדְרַשׁ רַבִּי תַנְחוּמָא:
עלה תאנה FIG LEAVES — This was the tree of which they had eaten; by the very thing through which their ruin had been caused was some improvement effected in their condition (Sanhedrin 70b). The other trees however prevented them from taking of their leaves. And why is not the name of the tree clearly mentioned? Because the Holy One, blessed be He, never wishes to grieve anything He has created: hence its name is not mentioned in order that it might not be put to shame by people saying, “This is the tree through which the world suffered” (Midrash R. Tanchuma 1:4:14).
ח׳וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃
8They heard the sound of the ETERNAL God moving about in the garden at the breezy time of day; and the Human and his wife hid from the ETERNAL God among the trees of the garden.
וישמעו. יֵשׁ מִדְרְשֵׁי אַגָּדָה רַבִּים וּכְבָר סִדְּרוּם רַבּוֹתֵינוּ עַל מְכוֹנָם בִּבְ"רַ וּבִשְׁאָר מִדְרָשׁוֹת; וַאֲנִי לֹא בָאתִי אֶלָּא לִפְשׁוּטוֹ שֶׁל מִקְרָא וּלְאַגָּדָה הַמְיַשֶּׁבֶת דִּבְרֵי הַמִּקְרָא דָבָר דָּבוּר עַל אׇפְנָיו: וישמעו. מַה שָּׁמְעוּ? שָׁמְעוּ אֶת קוֹל הַקָּבָּ"ה שֶׁהָיָה מִתְהַלֵּךְ בַּגַּן:
וישמעו AND THEY HEARD — There are many Midrashic explanations and our Teachers have already collected them in their appropriate places in Genesis Rabbah and in other Midrashim. I, however, am only concerned with the plain sense of Scripture and with such Agadoth that explain the words of Scripture in a manner that fits in with them. וישמעו AND THEY HEARD — What did they hear? They heard the sound of the Holy One, blessed be He, as He walked in the garden (see Genesis Rabbah 19:12).
לרוח היום. לְאוֹתוֹ רוּחַ שֶׁהַשֶּׁמֶשׁ בָּאָה לְשָׁם, וְזוֹ הִיא מַעֲרָבִית; שֶׁלִּפְנוֹת עֶרֶב חַמָּה בַּמַּעֲרָב, וְהֵם סָרְחוּ בָּעֲשִׂירִית (סנהדרין ל"ח):
לרוח היום IN THE WIND OF THE DAY — (רוח is used also in the meaning of direction,— north, east, — etc.) in that direction to which the sun travels (באה לשם) which is the west, for towards evening the sun is in the west, and they committed the sin in the tenth hour (Sanhedrin 38b).
ט׳וַיִּקְרָ֛א יְהֹוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃
9The ETERNAL God called out to the Human and said to him, “Where are you?”
איכה. יוֹדֵעַ הָיָה הֵיכָן הוּא אֶלָּא לִכָּנֵס עִמּוֹ בִּדְבָרִים, שֶׁלֹּא יְהֵא נִבְהָל לְהָשִׁיב אִם יַעֲנִישֵׁהוּ פִּתְאוֹם (בראשית רבה), וְכֵן בְּקַיִן אָמַר לוֹ אֵי הֶבֶל אָחִיךָ (בראשית ד), וְכֵן בְּבִלְעָם מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ (במדבר כ"ב), לִכָּנֵס עִמָּהֶם בִּדְבָרִים, וְכֵן בְּחִזְקִיָּה בִּשְׁלוּחֵי מְרֹאדַךְ בַּלְאֲדָן:
איכה WHERE ART THOU — He knew where he was, but He asked this in order to open up a conversation with him that he should not become confused in his reply, if He were to pronounce punishment against him all of a sudden. Similarly in the case of Cain, He said to him, (4:9) “where is Abel thy brother?” Similarly with Balaam, (Numbers 22:9) “what men are these with thee?” — to open up a conversation with them; so, also, in the case of Hezekiah with reference to the messengers of Merodach-baladan (Isaiah 39:3).
י׳וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃
10He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.”
י״אוַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכׇל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃
11“Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?”
מי הגיד לך. מֵאַיִן לְךָ לָדַעַת מַה בֹּשֶׁת יֵשׁ בְּעוֹמֵד עָרֹם?
מי הגיד לך WHO TOLD THEE? — Whence has the knowledge come to you what shame there is in standing naked?
המן העץ. בִּתְמִיהָ:
המן העץ HAST THOU EATEN OF THE TREE — The ' ה of the word המן expresses a question.
י״בוַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃
12The Human said, “The woman You put at my side—she gave me of the tree, and I ate.”
אשר נתתה עמדי. כָּאן כָּפַר בַּטּוֹבָה (עבודה זרה ה):
אשר נתת עמדי WHOM THOU GAVEST TO BE WITH ME — Here he showed his ingratitude (Avodah Zarah 5b).
י״גוַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃
13And the ETERNAL God said to the woman, “What is this you have done!” The woman replied, “The serpent duped me, and I ate.”
השיאני. הִטְעַנִי, כְּמוֹ אַל יַשִּׁיא אֶתְכֶם חִזְקִיָּהוּ (דברי הימים ב' ל"ב):
השיאני means HE DECEIVED ME; — we find the word in the same meaning in (2 Chronicles 32:15), “Now therefore let not Hezekiah beguile you” (Genesis Rabbah 19).
י״דוַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכׇּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כׇּל־יְמֵ֥י חַיֶּֽיךָ׃
14Then the ETERNAL God said to the serpent,“Because you did this,More cursed shall you beThan all cattleAnd all the wild beasts:On your belly shall you crawlAnd dirt shall you eatAll the days of your life.
כי עשית זאת. מִכָּאן שֶׁאֵין מְהַפְּכִים בִּזְכוּתוֹ שֶׁל מֵסִית, שֶׁאִלּוּ שְׁאָלוֹ לָמָּה עָשִׂיתָ זֹאת? הָיָה לוֹ לְהָשִׁיב דִּבְרֵי הָרַב וְדִבְרֵי הַתַּלְמִיד דִּבְרֵי מִי שׁוֹמְעִין? (סנהדרין כ"ט):
כי עשית זאת BECAUSE THOU HAST DONE THIS — From here we infer that we should not occupy ourselves with what may be in favour of one who seduces people to idolatry, for had He asked it, “Why hast thou done this?”, it could have answered Him, “When the words of the teacher and those of the pupil are contradictory, whose orders should be obeyed?” (Sanhedrin 29a). (i. e. if You told them one thing and I another, should they not have obeyed You?).
מכל הבהמה ומכל חית השדה. אִם מִבְּהֵמָה נִתְקַלֵּל מֵחַיָּה לֹא כָּל שֶׁכֵּן, הֶעֱמִידוּ רַבּוֹתֵינוּ מִדְרָשׁ זֶה בְמַסֶּכֶת בְּכוֹרוֹת (דף ח') לְלַמֵּד שֶׁיְּמֵי עִבּוּרוֹ שֶׁל נָחָשׁ שֶׁבַע שָׁנִים:
מכל הבהמה ומכל חית השדה FROM AMONG (or, MORE THAN) ALL CATTLE AND ALL THE BEASTS OF THE FIELD — If it was cursed more than the cattle whose period of gestation is longer than that of beasts does it not necessarily follow that it was cursed more than the beasts? Our Rabbis have definitely established the correctness of the following deduction in treatise Bekhorot 8a, that it (viz., the use of these apparently superfluous words “and more than all the beasts of the field”) teaches that the period of gestation of the serpent is seven years.
על גחונך תלך. רַגְלַיִם הָיוּ לוֹ וְנִקְצְצוּ:
על גחנך תלך UPON THY BELLY SHALT THOU GO — It had feet but they were cut off (Genesis Rabbah 20:5).
ט״ווְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ {ס}
15I will put enmityBetween you and the woman,And between your offspring and hers;They shall strike at your head,And you shall strike at their heel.”
ואיבה אשית. אַתָּה לֹא נִתְכַּוַּנְתָּ אֶלָּא שֶׁיָּמוּת אָדָם כְּשֶׁיּאֹכַל הוּא תְּחִלָּה וְתִשָּׂא אֶת חַוָּה, וְלֹא בָאתָ לְדַבֵּר אֶל חַוָּה תְּחִלָּה אֶלָּא לְפִי שֶׁהַנָּשִׁים קַלּוֹת לְהִתְפַּתּוֹת וְיוֹדְעוֹת לְפַתּוֹת אֶת בַּעְלֵיהֶן, לְפִיכָךְ וְאֵיבָה אָשִׁית:
ואיבה אשית AND I WILL SET ENMITY — Your sole intention was that Adam should die by eating it first and that you should then take Eve for yourself (Genesis Rabbah 20:5), and you came to speak to Eve first only because women are easily influenced and know how to influence their husbands; therefore “I shall put enmity [between thee and the woman]”.
ישופך. יְכַתֶּתְךָ (סוטה ט') כְּמוֹ וָאֶכֹּת אֹתוֹ (דברים ט), וְתַרְגּוּמוֹ וְשָׁפִית יָתֵי':
הוא ישופך HE WILL BRUISE (or, POUND) THEE— Like (Deuteronomy 9:21), “And I beat in pieces” which Onkelos translates by ושפית “I pounded it.”
ואתה תשופנו עקב. לֹא יְהֵא לְךָ קוֹמָה וְתִשְּׁכֶנּוּ בַּעֲקֵבוֹ, וְאַף מִשָּׁם תְּמִיתֶנּוּ, וּלְשׁוֹן תְּשׁוּפֶנּוּ כְּמוֹ נָשַׁף בָּהֶם (ישעיהו מ') כְּשֶׁהַנָּחָשׁ בָּא לִנְשֹׁך הוּא נוֹשֵׁף כְּמִין שְׁרִיקָה וּלְפִי שֶׁהַלָּשׁוֹן נוֹפֵל עַל הַלָּשָוֹן כְּתִיב לְשׁוֹן נְשִׁיפָה בִשְׁנֵיהֶם:
ואתה תשופנו עקב AND THOU SHALT BRUISE HIS HEEL — As you will have no height (not stand erect) you will be able to bite him only on the heel, but even at that spot you will kill him. The word תשופנו is of the same import as the verb in (Isaiah 40:24). נשף בהם “It bloweth upon them.” When a serpent comes to bite, it blows with a kind of hissing sound. Although the words ישופך and תשופנו have different meanings, since they constitute “a play upon words” by sounding similar, they are both used here.
ט״זאֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשׇׁל־בָּֽךְ׃ {ס}
16And to the woman [God] said,“I will greatly expandYour toil—and your pregnancies;In hardship shall you bear children.Yet your urge shall be for your husband,And his will shall prevail over yours.”
עצבונך. זֶה צַעַר גִּדּוּל בָּנִים (עירובין ק'):
עצבנך THY PAIN — viz., the trouble of rearing children (Eruvin 100b).
והרנך. זֶה צַעַר הָעִבּוּר:
והרונך AND THY CONCEPTION— viz., the pain of pregnancy.
בעצב תלדי בנים. זֶה צַעַר הַלֵּדָה:
בעצב תלדי בנים IN PAIN THOU SHALT BEAR CHILDREN — This refers to the pangs of childbirth (Eruvin 100b).
ואל אישך תשוקתך. לְתַשְׁמִישׁ, וְאַעַפִּ"כֵּ אֵין לָךְ מֵצַח לְתָבְעוֹ בַּפֶּה, אֶלָּא הוּא יִמְשָׁל בָּךְ, הַכֹּל מִמֶּנּוּ וְלֹא מִמֵּךְ:
ואל אישך תשוקתך AND TO YOUR HUSBAND WILL BE YOUR DESIRE — for sexual relations. And, nonetheless, you will not have the temerity to proposition him with [your] mouth, but rather HE WILL RULE OVER YOU — everything will come from him and not from you.
תשוקתך. תַּאֲוָתֵךְ, כְּמוֹ נֶפֶשׁ שׁוֹקֵקָה (ישעיהו כ"ט):
תשוקתך THY DESIRE — Similar to (Isaiah 29:8), ונפשו שוקקה “and his soul hath appetite”, (desires).
י״זוּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַ֘עְתָּ֮ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃
17To Adam [God] said, “Because you did as your wife said and ate of the tree about which I commanded you, ‘You shall not eat of it,’Cursed be the ground because of you;By toil shall you eat of itAll the days of your life:
ארורה האדמה בעבורך. מַעֲלָה לְךָ דְּבָרִים אֲרוּרִים, כְּגוֹן זְבוּבִים, פַּרְעוֹשִׁים וּנְמָלִים, מָשָׁל לְיוֹצֵא לְתַרְבּוּת רָעָה וְהַבְּרִיּוֹת מְקַלְּלוֹת שָׁדַיִם שֶׁיָּנַק מֵהֶם:
ארורה האדמה בעבורך CURSED BE THE GROUND FOR THY SAKE — It will produce to you cursed objects such as flies, fleas and ants; it may be compared to the case of one who gets into depraved ways, and people curse the breasts at which he was suckled (Genesis Rabbah 5:9).
י״חוְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃
18Thorns and thistles shall it sprout for you.But your food shall be the grasses of the field;
וקוץ ודרדר תצמיח לך. הָאָרֶץ כְּשֶׁתִּזְרָעֶנָּה מִינֵי זְרָעִים, תַּצְמִיחַ קוֹץ וְדַרְדַּר קֻנְדָּס וְעַכָּבִיּוֹת, וְהֵן נֶאֱכָלִין עַל יְדֵי תִקּוּן (ביצה ל"ד):
וקוץ ודרדר תצמיח לך THORNS ALSO AND THISTLES SHALL IT BRING FORTH TO THEE— תצמיח has for subject the earth; when you sow it with various kinds of grain, it shall bring forth thorns and thistles — artichokes and cardoon — which are fit for food only after special preparation (Genesis Rabbah 20:10).
ואכלת את עשב השדה. וּמַה קְּלָלָה הִיא זוֹ? וַהֲלֹא בַּבְּרָכָה נֶאֱמַר לוֹ הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זֹרֵעַ זֶרַע וְגוֹ? אֶלָּא מָה אָמוּר כָּאן בְּרֹאשׁ הָעִנְיָן אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכְלֶנָּה, וְאַחַר הָעִצָּבוֹן וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ, כְּשֶׁתִּזְרָעֶנָּה קִטְנִית אוֹ יַרְקוֹת גִּנָּה הִיא תַצְמִיחַ לְךָ קוֹצִים וְדַרְדָּרִים וּשְׁאָר עִשְׂבֵי הַשָׂדֶה וְעַל כָּרְחֲךָ תֹּאכְלֵם:
ואכלת את עשב השדה AND THOU SHALT EAT THE HERB OF THE FIELD — What curse is involved here? Was he not told as a blessing, (1:29) “Behold I have given unto you every herb yielding seed”? But what is stated here at the beginning of this passage? “Cursed be the ground etc.… in toil shalt thou eat of it.” And after all your toil “thorns and thistles shall it bring forth to thee”. This means when you sow it with cereals and vegetables it shall bring forth for you thorns and thistles and other weeds, and you will perforce have to eat them for lack of other food (Pirkei DeRabbi Eliezer 14).
י״טבְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃
19By the sweat of your browShall you get bread to eat,Until you return to the ground—For from it you were taken.For dustbdust Heb. ʻaphar, as in 2.7; cf. the second note there. you are,And to dust you shall return.”
בזעת אפיך. לְאַחַר שֶׁתִּטְרַח בּוֹ הַרְבֵּה:
בזעת אפיך IN THE SWEAT OF THY FACE — after you have taken all this great trouble.
כ׳וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כׇּל־חָֽי׃
20The Human named his wife Eve,cEve Heb. ḥawwah. because she was the mother of all the living.dliving Heb. ḥai.
ויקרא האדם. חָזַר הַכָּתוּב לְעִנְיָנוֹ הָרִאשׁוֹן וַיִּקְרָא הָאָדָם שֵׁמוֹת, וְלֹא הִפְסִיק אֶלָּא לְלַמֶּדְךָ שֶׁעַל יְדֵי קְרִיאַת שֵׁמוֹת נִזְדַּוְּגָה לוֹ חַוָּה, כְּמוֹ שֶׁכָּתוּב וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ, לְפִיכָךְ, וַיַּפֵּל תַּרְדֵּמָה, וְעַל יְדֵי שֶׁכָּתַב וַיִּהְיוּ עֲרוּמִּים, סָמַךְ לוֹ פָּרָשַׁת הַנָּחָשׁ, לְהוֹדִיעֲךְ שֶׁמִּתּוֹךְ שֶׁרָאָה עֶרְוָתָהּ וְרָאָה אוֹתָם עֲסוּקִים בְּתַשְׁמִישׁ נִתְאַוָּה לָהּ וּבָא עֲלֵיהֶם בְּמַחֲשָׁבָה וּבְמִרְמָה:
ויקרא האדם AND THE MAN CALLED — Scripture now reverts to its previous topic (Genesis 2:20) beginning with “and the man gave names”. It broke it off (that is, interpolated the story of the serpent) only to tell you that through the giving of names Eve became his mate, as it is written (Genesis 2:20) “but for Adam there was not found a help meet for him,” and that therefore “the [Lord God] caused to fall a deep sleep upon him” and formed Eve. But because Scripture writes at the end of the story of creation of Eve (Genesis 2:25), “and they were both naked”, it therefore follows on with the passage dealing with the serpent, to inform you that because he saw her nakedness and that they displayed no feeling of shame in their actions, he desired her, and he came upon them with his evil plan and with deceit.
חוה. נוֹפֵל עַל לְשׁוֹן חַיָּה, שֶׁמְּחַיָּה אֶת וַלְדוֹתֶיהָ, כַּאֲשֶׁר תֹּאמַר מֶה הֹוֶה לָאָדָם (קהלת ב'), בִּלְשׁוֹן הָיָה:
חוה EVE — חוה has the same sound as חיה (and similar meaning “life”) — she was so called because she gives life (birth) to her children; the interchange of ‘י and ‘ו is similar to that in (Ecclesiastes 2:22), מה הוה לאדם “for what hath a man”, where הוה is used in the sense of היה “to be.”
כ״אוַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כׇּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ {פ}
21And the ETERNAL God made garments of skins for Adam and his wife, and clothed them.
כתנות עור. יֵשׁ דִּבְרֵי אַגָּדָה אוֹמְרִים חֲלָקִים כְּצִּפֹּרֶן הָיוּ מְדֻבָּקִים עַל עוֹרָן וְיֵ"אֹ דָּבָר הַבָּא מִן הָעוֹר, כְּגוֹן צֶמֶר הָאַרְנָבִים שֶׁהוּא רַךְ וְחָם וְעָשָׂה לָהֶם כֻּתֳּנוֹת מִמֶּנּוּ:
כתנות עור GARMENTS FOR THE SKIN — There are Agadoth which say that they were smooth as fingernails, cleaving to their skin; whereas some say that they were made of material that comes from skin, as for example, the hair of hares which is soft and warm, and of this He made garments for them (Genesis Rabbah 20:12).