Chapter 03 - Text Notes

162 Chronologically, the previous verse (2, 25) {Hebrew Ref} should be followed by (3, 21) {Hebrew Ref} ... {Hebrew Ref} ... Why does the Torah insert the narrative of the serpent in the middle?

163 3, 21.

164 Ber. Rab. 18, 6.

165 Why is it not sufficient to state that the serpent was cunning? Why compare him to others? (M., D.T.)

166 Ber. Rab. As is related later (3, 14) that he was cursed more than any other animal.

167 But, G-d never told them not to touch the tree!

168 Mishlei 30, 6.

169 "Whosoever adds diminishes"---Sanhedrin 29a.

170 Ber. Rab. 19, 3. He thereby gained the trust of the woman.

171 And He, therefore, does not want you to eat from the tree (Ber. Rab. 19, 4).

172 If you eat from the tree.

173 V. Pirkei dR. Eliezer 13.

174 What was it that the woman saw that convinced her?

175 Ber. Rab. 19, 4.

176 She obviously was not referring to the taste of the fruit for she had not yet eaten.

177 As it says: {Hebrew Ref} ---they knew that they were unclothed. There is no need to have sight in order to know that one is undressed. Thus, the reference must be to wisdom. (M.)

178 Why would this new-found wisdom be required just to know that they were unclothed?

179 Ber. Rab. 19, 6.

180 Why does the Torah tell us what type of leaves they were?

181 Sanhedrin 70b.

182 In the Torah.

183 G-d said nothing. Then what did they hear?

184 Which direction is that and why is it called {Hebrew Ref} ?

185 V. Ber. Rab. 19, 8.

186 Ibid. Sanhedrin 38b. The daylight hours are divided into twelve part-"hours." The tenth hour is the latter part of the day.

187 Of course, G-d knew where he was. Then why the question?

188 I.e., to give him the opportunity to admit his sin and repent. See Rashi Ber. 4, 9.

189 Ber. Rab. 19, 11.

190 Ber. 4, 9.

191 Bamidbar 22, 9.

192 Yeshaiyahu 39, II Melachim 20.14. The messengers were sent to Chizkiyahu during his illness. Yeshaiyahu, the prophet, asked from where they came, though he already knew.

193 This cannot be explained literally: "who told you," for there was no one else who could have told him. (S.H.)

194 The {Hebrew Ref} prefix denotes a question. Obviously, G-d knew that Adam ate from the tree. Then how is this question explained? Furthermore, Adam does not answer whether he ate or not.

195 I.e., rhetorically, as if to say: "How could you do such a thing?!"

196 Why does Adam not simply say: "The woman gave me?" Why does he add "that You gave me"?

197 By blaming his sin on the fact that G-d gave him a wife (Avodah Zarah 5b).

198 II Divrei Hayamim 32, 15.

199 Adam and Chavah were both asked why they committed the sin, giving them an opportunity to respond. Why was the serpent not asked?

200 Sanhedrin 29a.

201 I.e., we do not give one who seduces people to idolatry the opportunity to justify what he did and the serpent had told them that they would be like G-d. (S.C.)

202 Of course, the master. The serpent could thus have claimed that they had no reason to obey him over the command of G-d (v. Ber. Rab. 20, 2).

203 Just as the period of gestation for the animal is seven times longer than the beast's, (e.g., cat, 52 days, donkey, 12 months) the serpent's is seven times longer than the animal's (v. Bechoros 8a).

204 How had he walked until that time?

205 V. Ber. Rab. 20, 5.

206 How does this punishment fit the crime?

207 V. Ovos dR. Nosson Ch. 1, Pirkei dR. Eliezer Ch. 13.

208 Dev. 9, 21.

209 Why is this considered a curse? (G.A., M.)

210 Yeshaiyahu 40, 24.

211 The question remains, however, why does the Torah use {Hebrew Ref} rather than {Hebrew Ref} --- biting?

212 Eiruvin 100b.

213 Ibid.

214 Yeshaiyahu 29, 8.

215 Similarly, the earth from which man was created was also cursed. (See Rashi's commentary on Ber. Rab. 5, 9.)

216 A man must labor and toil for his food.

217 Ber. 1, 29.

218 To be eaten.

219 Thus, unlike the earlier reference to eating the herbs of the land, this refers to eating vegetation which will require toil and labor to prepare. (M.)

220 This should not be taken to mean that the sweat of the brow will be mixed into the bread. (M.)

221 The letters {Hebrew Ref} are sometimes interchangeable. (G.A.)

222 Koheles 2, 22.

223 Here, too, the letter {Hebrew Ref} substitutes for the letter {Hebrew Ref} .

224 {Hebrew Ref} can be translated as, 1) clothing for the skin, 2) clothing made of skin.

225 As in the first view of the previous note. See Ber. Rab. 20, 12.

226 Sotah 14a.

227 {Hebrew Ref} can be translated "like one of us," or: "like the One and unique individual among us." The latter is correct. (See Targum Yonason)

228 And why is this a matter of concern because . .. now lest he stretch out his hand ...

229 Otherwise it would have said {Hebrew Ref} ---inside the Gan Eden. (G.A.)

230 Shem. Rab. 9, 11.

231 Sanhedrin 82a.