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17

The Ibn Ezra says - in his initial explanation - to guard it from animals so they don't enter and sully the garden: ולשמרה מכל החיות שלא יכנסו שם ויטנפוהו The Seforno says - if I understand correctly - to guard the fruit/trees? from rotting ולשמרה. שלא תפסד בהתכת הליחות השרשי הנתך בחום הטבעי וזה כי אותם הפירות הנכבדים היו מולידים תמיד תמורת מה שנתך ...


14

This question really touches on what the purpose of the Tree of Knowledge was. Why would G-d not want them to eat from a Tree of Knowledge of Good and Evil? Isn't that the most important knowledge to have? In Moreh Nevuchim 1:1 Rambam develops an approach to understanding this (in which he alludes to your question). As I understand his answer, it is ...


10

Targum Pseudo Jonathan to Genesis 2:15, ודבר השם אלקים ית אדם מן טור פולחנא אתר דאתבריא מתמן ואשריה בגינוניתא דעדן...‏ And God took Adam from the mountain of worship, the place from which he was created, and put him in the Garden of Eden Pirush Yonatan says this refers to mount Moriah, the Temple Mount Targum Pseudo Jonathan Genesis 22:2, ...


10

There are midrashim that speak of Adam and Chava being a single unit before Chava was separated from Adam. The cryptic nature of the pasuk could lead us to think of Adam and Chava as being one (Bereishit 1:27): וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ: זָכָר וּנְקֵבָה, בָּרָא אֹתָם. The next statement about separating ...


10

There are many explanations to the significance of creating Eve from Adam's rib. By the way, it's not a universal opinion that "tzela" should be translated as "rib" (Hazal have also transalted it as "side," which works with the midrash of them being originally joined together). Going with the "rib" translation, here are a few explanations. Bereshit Rabbah ...


10

While you may not be so satisfied with this answer, I do know of a commentary that discusses the juxtaposed phraseology: the Ibn Ezra. However, he says not to make anything of it, and that it's merely a stylistic device: ופירוש ערום חכם שיעשה דבריו בערמה ואל תתמה בעבור היות ערום אחרי ערומים והם שני טעמים. כי באלה הצחות בלשון כמו בלחי החמור חמור חמורתים ...


10

Funny, I asked myself the same thing last year, and eventually found an interesting answer in the Hertz Chumash. Hertz comments that: The same Hebrew root signifies both 'naked' and 'subtle, clever, mischievous'. Seeming simplicity is often the most dangerous weapon of cunning. The gliding stealthy movements of a serpent is a fitting symbol of the ...


10

Adam was worthy of having the Torah given through him. Said the Holy One, Blessed is He “ I will give it to him for he is the work of my hands” After he sinned the Holy One, Blessed is He said to him “What Now? I gave you six commandments and you could not uphold them. How can I give you 613? Adam was worthy of begetting the twelve tribes. Said the Holy One ...


9

Avot D'Rabbi Nattan (ch. 11) quotes R. Shimon Ben Elazar who is pretty explicit that this refers to physical labor; cited by Meiri to Avot (ch. 1). This is clear from the Hovot HaLevavot (Shaar HaBitahon ch. 3) and is the implication of Recanti as well. Sifrei (Ekev 41) writes that it refers to service of God Specifically, "to work it" refers to [Torah] ...


9

There is disagreement about this among the commentators. Here is a quote from the Artscroll Rashi Chumash Bereishis 2:23 footnote 4: Divrei Dovid...says that this prohibition [to have relations with animals] did not come into effect until after the creation of Eve. Gur Aryeh, Maharsha, and others strongly reject this position and take the matter of Adam ...


9

Bereishis Rabbah 22:13 seems to indicate that Adam didn’t know that he had that option: פָּגַע בּוֹ אָדָם הָרִאשׁוֹן אָמַר לוֹ מַה נַּעֲשָׂה בְּדִינְךָ, אָמַר לוֹ עָשִׂיתִי תְּשׁוּבָה וְנִתְפַּשַּׁרְתִּי. הִתְחִיל אָדָם הָרִאשׁוֹן מְטַפֵּחַ עַל פָּנָיו, אָמַר, כָּךְ הִיא כֹּחָהּ שֶׁל תְּשׁוּבָה וַאֲנִי לֹא הָיִיתִי יוֹדֵעַ Adam bumped into [Kayin]. [...


8

The OP asks, why did Adam hide in fear because of his nakedness even though he had already made clothing (the fig leaves) for themselves? Note that Rav Hirsch and Art Scroll translate this as aprons, which has the connotation of something more substantial than loin-cloths. Rashi points out that it was not physical nakedness, but moral and spiritual, having ...


8

The Midrash (Bereishis Rabbah 17:8) makes a similar point, but regarding being appeased, rather than when they’re still in conflict. מִפְּנֵי מָה הָאִישׁ נוֹחַ לְהִתְפַּתּוֹת וְאֵין הָאִשָּׁה נוֹחָה לְהִתְפַּתּוֹת, אָמַר לָהֶן אָדָם נִבְרָא מֵאֲדָמָה וְכֵיוָן שֶׁאַתָּה נוֹתֵן עָלֶיהָ טִפָּה שֶׁל מַיִם מִיָּד הִיא נִשְׁרֵית, וְחַוָּה נִבְרֵאת מֵעֶצֶם ...


7

I once heard this idea, I believe quoted from R' Moshe Shapiro: Being naked is not something that should be intrinsically shameful. The body, which is the purely physical component of man, is meant to be subservient, and compliment, the spiritual component of man. It is only when the physical is no longer in line with the spiritual mission that it becomes ...


6

In a comment to the OP's question Fred cites the well-known Rashi (see above). The Bartenura on the Torah expands on this Rashi (text borrowed from Sefaria.org, produced here in full): ותתן גם לאישה שלא תמות היא ויחיה הוא וישא אשה אחרת. קשה למה נתכונה להרוג את אישה כדי שלא ישא אשה אחרת הרי היא מוספת על חטאתה פשע ללא תועלת י"ל שהיתה סבורה לומר אם יאכל גם ...


6

The Gemara in Sanhedrin 38(a-b) says: אמר רב אושעיא משמיה דרב: אדם הראשון גופו מבבל, וראשו מארץ ישראל, ואבריו משאר ארצות, עגבותיו א"ר אחא מאקרא דאגמא Adam's body was created from earth of Babel (which is why it is so low - the depression was created by molding his body), his head from the land of Israel, his limbs from all other countries, etc. Medrash: ...


6

Radak says two reasons. 1 - Since Hashem spoke to Adam directly, therefore the snake communicated with Chava. כי לא היתה מצות האל לאשה אע״פ שאדם אמר לאשה מצות האל 2 - Since the snake felt it would be easier to convince a lady to do something wrong. ואמר אל האשה ולא אמר לאיש, האשה קרובה להתפתות יותר מן האיש


6

The vast majority of classical Jewish sources, including all the Geonim, and most Rishonim, state that the Midrashim (exegetical rabbinic literature) reflect the views of individual rabbis; not the unanimous consensus of Judaism as a whole. Accordingly, one is free to independently evaluate them. For example R. Sherira Gaon quoted by the Sefer HaEshkol (...


6

Hizkuni (3:10) Rabbenu Hayyim Paltiel (3:10), Tur (3:10), and Abravanel (Genesis ch. 3) suggest that their loincloths were minimal and they were therefore still embarrassed. Radak (3:8) writes that that were embarrassed since their loincloths didn't even fully cover their nakedness. The Tosafist compilation Moshav Z'kenim writes that they were embarrassed ...


6

Yes at first glance they are in conflict. Sefer Yosef Tehilos 42:9 (Chida) reconciles this with the explanation that David did not sleep and this the nights counted towards the 140 years. יומם יצוה ה׳ חסדו ובלילה שירה עמי תפלה לאל חיי — אפשר במ״ש רז״ל, דאדם הראשון נתן לו ע׳ שנה לדוד הע״ה. ובזהר הקדוש אמר דאברהם אע״ה ויעקב אע״ה ויוסף הצדיק ע״ה נתנו לו ע׳ שנה ...


5

I heard an explanation, which was attributed to R' Moshe Shapiro, that basically said the following (sorry I don't have his sources, I heard it second-hand): Adam was given a supremely spiritual and holy state of being, to the point that the angels wanted to praise him. Yet G-d told him to do a very small task - don't eat from this tree, for a few hours. ...


5

There are three parts to your question, however I am only answering the second and third part. Regarding whether the fish were named by Adam. Likutei Sichos 35 page 1 mentions a dispute in this matter. The source of this dispute is the top Tosfiyos Chulin 66b Regarding the fish at the Mabul Rashi - Braishis 7:22 says that the fish did not die by the Mabul.


5

Bereishit_Rabbah.14.7 ... אמר רבי יוחנן: אדם וחוה כבני עשרים שנה נבראו ... Rabbi Yohanan said Adam and Eve were created as 20 year olds See Did Adam and Eve have bellybuttons, fingerprints or ridge over lip? Talmud - Mas. Rosh HaShana 11a This is to be explained in accordance with the dictum of R. Joshua b. Levi; for R. Joshua b. Levi said: ...


5

Other bible translation say: God took the man and settled him in the garden of E'den to cultivate it and to take care of it.


5

Rashi says like Adam: Heb. כְּאַדָם, like the first man. there they betrayed Me: In a good land where I settled them, there they betrayed Me, like Adam, whom I brought into the Garden of Eden, and he transgressed My commandment. [from Gen. Rabbah 19:9] My Medrash Rabbo Hamevuor explains (abridged): Just like HKB”H introduced Adam into Gan Eden ...


5

According to Rabbi Yochanan bar Chanina (Sanhedrin 38b): א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר אדם ...


5

Bereishis Rabbah 19:3: וְהֵיכָן הָיָה אָדָם בְּאוֹתָהּ שָׁעָה, אַבָּא בַּר קוֹרְיָיה אָמַר נִתְעַסֵּק בְּדֶרֶךְ אֶרֶץ וְיָשַׁן לוֹ. רַבָּנָן אַמְרֵי נְטָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֶחֱזִירוֹ בְּכָל הָעוֹלָם כֻּלּוֹ, אָמַר לוֹ כָּאן בֵּית נֶטַע, כָּאן בֵּית זֶרַע, הֲדָא הוּא דִכְתִיב (ירמיה ב, ו): בְּאֶרֶץ לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם, ...


5

R Israel Lipschitz, the Tiferet Yisrael, author of a classic commentary on the Mishna, wrote in 1842 in his essay Ohr HaChayim, that there were other men before Adam The Kabbalah teaches that in ancient times several worlds of living creatures were created and destroyed on Earth. Humans were first created 974 generations before Adam. With Adam, the ...


4

There is a midrash that says that Adam and Chavah did not have navels (i.e. bellybuttons.) One should wonder if Chazal meant for any such midrashim to be taken literally. After all, Chazal were interested in teaching Torah; not anthropology.


4

The כלי יקר seems to discuss both your approaches - making it seem that Chazal didn't voice a [strong] opinion either way. He first mentions the popular approach that עִמָּהּ means that she intended him to share her fate. ותתן גם לאישה עמה. מלת עמה. פירשו המפרשים כדי שיהיה עמה תמיד ולא ישא אחרת כשתמות היא. ‏ He then tries 2 approaches to make the ...


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