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 ...


13

The Lubavitcher Rebbe brings this idea in Likkutei Sichos (vol. 36 pg. 75 - free translation): The ultimate purpose in creating the Tree of Knowledge was not merely to serve as a test to Adam HaRishon that he should not eat from it, but rather for man to transform the Tree of Knowledge and elevate it above the concept of death. It is explained in seforim ...


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] ...


7

I like the question but couldn't find any mifarshim on the Medrash addressing this issue, so I will offer a deflection of the assumptions as an answer. I will argue that Fish, along with plants and bugs, were never meant to be immortal. Their life cycles and death were a matter of nature from day one, (well, from their respective days of creation:). So ...


7

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, ...


6

Verse 3:22 would seem to indicate the former: וַיֹּאמֶר יְהוָה אֱלֹהִים, הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, לָדַעַת, טוֹב וָרָע; וְעַתָּה פֶּן-יִשְׁלַח יָדוֹ, וְלָקַח גַּם מֵעֵץ הַחַיִּים, וְאָכַל, וָחַי לְעֹלָם Here, עץ החיים is not modified with בתוך הגן, so evidently that is not part of its name, but rather a geographical indicator.


6

Jewish commenters do not believe the banana to be the Forbidden Fruit, yet mention of it is made: In the Middle Ages, the notion that the Forbidden Fruit is the banana appeared in several places. In 1277 Nathan HaMe’ati translated the Rambam’s medical work Pirkei Moshe (Aphorisms of Moses) from Arabic into Hebrew. In the section detailing the medicinal ...


5

The Rebbe Rashab explains in his Kuntres Eitz Chaim (Chapter 10): Kabbalistically the Tree of Knowledge refers to the Divine attribute of Malchus, and the Tree of Life refers to the attributes of Ze'r Anpin. Malchus is the source of the false feeling the world has that it is an entity which enjoys seemingly self-sufficient existence, as if independent of its ...


5

R. Aryeh Kaplan's commentary on the verse (2:8), from The Living Torah, states that Eden means "Delight in Hebrew." The Meam Lo'ez (which Kaplan helped translate from the Ladino) explains that "the Torah informs us that God planted a delightful place in the east." The latest edition of the Encyclopedia Judaica essentially states this as well. It discusses ...


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

Rav Ahron Leib Shteiman in Sifsei Aiyel pg.63 was once asked this question and he laughed and said there is no such thing and there is no source. He added in a joking fashion "go ask the minister of Gan Eden".


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 ...


4

Zichron Yitzchok brings a dispute between those who hold that Odom was supposed originally to live forever (Shabbos 55b, Koheles Rabboh on Bereishis 3:18) but because of his sin, was condemned to die and those who hold that it is impossible to live forever (Ibn Ezra and others) and the punishment for eating the forbidden fruit must mean that he was condemned ...


4

Ralbag writes that the serpent is allegorical but Adam and Eve are real. His proof is that it would be very improper to say that a creature originally had the faculty of speech, but was then given a new nature. He understands Rambam as holding that Eve was allegorical as well, (an allegory for one of the human faculties) and he criticizes Rambam for ...


4

Your question already mentions Rambam's Hilchot Melachim 9:1 as a source that Adam had at least six negative commandments idolatry “blessing” (euphemistically) the Name (of G-d) murder illicit sexual relations thievery establishing a system of justice Radak derives each of these six commandments from the words in Bereshit 2:16 "And the LORD God commanded ...


4

Your understanding seems to follow, for the most part, the position of the Ramban as laid out in Sha'ar HaGemul, in the section on reward and Gan Eden. Here is a rough summary, although seeing these sources inside and in context gives a clearer picture. The Ramban explains that the primary reward is Olam Haba, and the reward that a person receives after ...


3

Seemingly from a few gemarahs there are two separate places Gan(earthly) and Eden(no eye has seen,spiritual).Rav Shmuel Bar Nachmani(Berachos 34b,Sanhedrin 99) said Eden(see Maharsha) no eye has seen,gan is where Adom was.There is another gemara in Eiruvin 19 which discuss the location of the entrance of gan Eden.So there is a split of a physical and ...


3

Bnei Yissaschar - Adar 7:9 mentions it in the name of Medrash Eliyahu - Section beginning Yalkut in the name of Rabbi Chaim Vital. This is also mentioned in the Shlah Hakodosh - Derush L'Parshas Zachor. אסתר גזרה תענית תקנה חטא אכילה. וגם בסעודה שעשתה החרידה לישראל וגרמה לתשובה תקנה חטא סעודת אחשורוש. וענין אכילה ועבודה זרה ענין נחש וסמאל, אכילה כמו ...


3

(Recognizing the origins and purposes of midrashim are imperative when attempting to utilize them for pshat or to gain insight in "the real word".) Rashi on this verse is merely quoting the Midrash Rabba here (which, incidentally, has the words "ואת העופות", as does the Midrash Shemuel here), with may have been the source for the quote in Rashi to Job too. ...


3

The statement in the Zohar in question, is the following passage in Tikkunei Zohar: תיקוני זוהר תקונא עשרין וחד ועשרין דף סב עמוד א ויניחהו בגן עדן לעבדה ולשמרה לעבדה בפקודין דעשה ולשמרה בפקודין דלא תעשה And he placed him in the Garden of Eden to work it and guard it. 'To work it': with positive mitsvot, 'and to guard it': with negative ...


2

This is addressed by R. Isaiah of Trani (the Elder) in his commentary to Genesis 3:22. ותימה וכי עד עתה לא אכל מעץ החיים והלא הרשה אותו מכל עץ הגן אכול תאכל יש לומר עץ החיים היא רפואה לעץ הדעת והרפואה מועלת לחולה לרפותו ולא להגן עליו שלא יחלה משל למי שישתה סם המות השקהו צרי וירפא אבל השקהו תחילה צרי ואחר כך השקהו סם המות ימות This is astounding, for ...


2

Perhaps he did not really enter heaven alive. According to Radak on the last pasuk of Malachi (Hinei Anochi Sholeach Lachem et Eliyahu HaNavi): הנה אנכי שולח לכם -אע"פ שאני מזהירכם על תורת משה בכל דור ודור, אעפ"כ לטובתכם אשלח לכם את אליהו הנביא והטעם שישיב נשמתו שעלתה לשמים אל גוף נברא כגופו הראשון, כי גופו הראשון שב אל הארץ בעלותו כל יסוד אל יסודו ואחר ...


2

The Ramban does not discuss this directly, but he does say the following: Ramban Bereishis 2:9 - The Tree of Life gives long life, not eternal life. Ramban Bereishis 2:17 - Before Adam ate from the Tree of Knowledge he would have lived forever. Therefore, he would have gained nothing from eating of the Tree of Life before the Tree of Knowledge, as he was ...


2

here is a quote on the nature of olam haba from the classic work chovos halevavos (gate 4 ch.4) Another reason (olam haba is not mentioned in the torah) is that the purpose of reward in Olam Haba is essentially clinging to G-d, and drawing near to His supernal light, as written "your righteousness will go before you, the glory of G-d will gather you ...


2

Sorry I don't have time to put together all the sources involved, but in general the basic confusion will come from the fact that there are two general views on the nature of Jewish eschatology, and you can read someone saying something about it and not quite know which model they are working with. One is generally attributed to the Rambam. Call it the ...


2

There is a lot to untangle in your question, but to answer just one point: So all humans die before Moshiach comes? According to the Zohar (Mishpatim 108b. Also in Midrash Ne'elam Parshas Vayeirah 113-114), yes - well almost. It isn't before Moshiach comes, but before the time of resurrection, everyone alive will die, and those deserving resurrection ...


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