“The Lord God said to the serpent: Because you did this, cursed are you from all the animals, and from all the beasts of the field; on your belly you shall go, and you shall eat dust all the days of your life” (Genesis 3:14). “The Lord God said to the serpent” – “The slanderer shall not stand in the land; [may evil trap unjust men, bringing about banishments]” (Psalms 140:12) – Rabbi Levi said: In the Messianic future the Holy One blessed be He will take the idolaters and send them down to Gehenna, and say to them: ‘Why did you punish my children?’ They will say to Him: ‘It is from them themselves, as they would come and slander one another.’ The Holy One blessed be He will then take both these and those1The idolaters and the Jewish slanderers. and send them down to Gehenna.2These are the banishments (plural) mentioned in the verse. Another matter, “The slanderer” – this is the serpent who slandered his Creator. “Shall not stand in the land” – “on your belly [you shall go].” “May evil trap unjust men [bringing about banishments]” – “banishment” is not written here, but rather, “banishments.”Adam was cursed, Eve was cursed, and the serpent was cursed.
“The Lord God said to the serpent: Because you did this…” – “A contrary man incites strife, and a malcontent distances the ruler” (Proverbs 16:28). “A contrary man” – this is the serpent who stated contrary matters about His Creator. “And a malcontent” – as it voiced grievances against its Creator, saying [to the woman:] “You will not die” (Genesis 3:4). “Distances the ruler” – as it alienated the Ruler of the world, and was immediately cursed. “The Lord God said to the serpent…” – with Adam He had a discussion,3Before cursing him. with Eve He had a discussion, but with the serpent, He did not have any discussion. Rather, the Holy One blessed be He said: ‘This serpent is a wicked one, with all the answers. If I say something to it, now it will say to me: You commanded them, and I commanded them. Why did they forsake your command and follow my command?’ Instead, He summarily issued his sentence.
“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one begins with the lesser one. When it comes to showing honor, one begins with the greatest one, as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy” (Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17). It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam was cursed. All creatures cohabit front facing back, with the exception of two who mate back to back, and they are the camel and the dog, and with the exception of three who mate face to face because the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the fish, and it spewed Jonah” (Jonah 2:11).
“Because you did this [zot]”4Zot being the feminine form of “this.” – Rabbi Hoshaya said: It was because of this woman.5Because the snake lusted after Eve. Was every action that you took not because of her? Rabbi Yehuda bar Simon said in the name of Rabbi Hoshaya: From the beginning of the book until here there are seventy-one mentions of God’s name. This tells you that it [the serpent] was judged before an entire Sanhedrin.6The Great Sanhedrin consisted of seventy-one members. Rabbi Hoshaya of Sikhnin said in the name of Rabbi Levi: He cursed it [the serpent] with leprosy. Those stone-shaped blotches on it are leprous. Rabbi Elazar said: Have you ever seen that after a person strikes another with a rod he then strikes him with a strap?7The strap inflicts less of a blow than a rod. So, “cursed are you from all the animals” (Genesis 3:14), all the more so [was it cursed] “from all the beasts of the field” (Genesis 3:14).8If the serpent was cursed to be worse off than the animals, this is already more severe than a curse to be worse off than the beasts (wild animals). Why, then, was it necessary to state the lesser curse after already having stated the more severe one? Large domesticated animals give birth after nine or twelve months of gestation, whereas wild animals give birth after only six months (see later). This shows that animals are worse off than beasts. It was taught: A large kosher animal gives birth after nine months [of gestation], a large non-kosher animal gives birth after twelve months; a small kosher animal gives birth at five months, and the dog at fifty days, the cat at fifty-two, the pig at sixty days, the mongoose at seventy days, the deer and the fox at six months, and all the other swarming creatures at six months, the lion, the bear, the tiger, the elephant, the monkey, the hedgehog at three years, the serpent at seven years, and the adder at seventy years.9There are thus beasts that are in fact worse off (in length of gestation) than animals. A certain scholar once sought to ascertain after how long the serpent bears an offspring. When he saw them mating with one another, he took them10The females. and placed them in a barrel, and provided them with sustenance until they gave birth. When the elders once traveled to Rome, he [the scholar] asked Rabban Gamliel: After how long does the serpent bear an offspring? He was unable to answer him and his face turned pallid. Rabbi Yehoshua encountered him and his face was sickly. He said to him: ‘Why is your face sickly?’ He said to him: ‘I was asked a question and I was unable to answer it.’ He said to him: ‘What was it?’ He said: ‘After how long does the serpent bear an offspring?’ He said to him: ‘After seven years.’ He said to him: ‘From where do you know this?’ He said to him: ‘The dog is a non-kosher beast and bears offspring after fifty days. A non-kosher animal gives birth at twelve months. It says [of the serpent]: “Cursed are you from all the animals and from all the beasts of the field.” Just as the animal is seven times more cursed than the beast [dog], so, the serpent is seven times more cursed than the animal.’ Towards evening, he [Rabban Gamliel] ascended and said it to him [the scholar]. He began banging his head against the wall. He said: ‘After everything that I toiled for seven years, this man comes and presented it to me with a reed.’11That is, effortlessly.
“On your belly you shall go” – when the Holy One blessed be He said to it: “On your belly you shall go,” the ministering angels descended and severed its arms and its legs, and its voice carried from the end of the world to its end. The serpent comes to shed light on the downfall of Egypt, but in the end is itself illuminated by it, as it is stated [regarding Egypt]: “Its outcry will sound out like a serpent” (Jeremiah 46:22).12The image of the serpent’s cry is used to describe and shed light on the shouts of the anguished Egyptians. Earlier it says, also of Egypt: “Your scream filled the land” (Jeremiah 46:12). From this we learn that the cry of the serpent when its legs were severed was so intense that it spread throughout the world. Rabbi Yudan and Rabbi Huna, one of them said: [God told the serpent:] ‘You caused people to walk bent over [in grief] over their dead;13It was because of the serpent that death was introduced to mankind. you, too, will go on your belly.’ Rabbi Eliezer said: Even the curse of the Holy One blessed be He contains a blessing.14Everything God does is a blessing – even the curses He utters. Had the Holy One blessed be He not said to it: “On your belly you shall go,” how would it flee into a wall, enter a hole and be saved? “And you shall eat dust all the days of your life” – Rabbi Ḥilfai said: Not the dust on all sides, but rather, it breaks through [the soil] and descends until it reaches bedrock, and it loosens soil fibers and eats. Rabbi Levi said: In the Messianic future, everyone will be cured [from their disabilities] except for the serpent and the Givonites. The serpent, as it is stated [of the Messianic future]: “A serpent, dust will be its food. None will harm or destroy [on the entire mountain of My holiness]” (Isaiah 65:25). The Givonites – “the workers of the city15The Givonites were condemned to be eternal servants for public needs (Joshua 9:23). from all the tribes of Israel will cultivate it” (Ezekiel 48:19). Rabbi Asi and Rabbi Hoshaya said in the name of Rabbi Aḥa: The Holy One blessed be He said to it [the serpent]: ‘I made you king over animal and beast, but you did not want it.16So now, “cursed are you from all the animals, and from all the beasts.” I made you such that you would walk upright like man, but you did not want it; now, “on your belly you shall go.” I made you such that you would eat food like man, but you did not want it; now, “you shall eat dust all the days of your life.” You sought to kill Adam and to marry Eve; so “I will place enmity between you and the woman”’ (Genesis 3:15). That is, what it sought was not given to it, and what had been in its possession was taken from it. We find likewise regarding Cain, Koraḥ, Bilam, Doeg, Aḥitofel, Geiḥazi, Absalom, Adoniyahu, Uziyahu, and Haman. What they sought was not given to them, and what had been in their possession was taken from them.
“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16). “To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time. “I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth[arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months. It is the numerical value of harba:heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death. Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days. Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth. He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies. He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’. “Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.
“And your desire shall be for your husband” – there are four desires. The desire of a woman is only for her husband, as it is stated: “And your desire shall be for your husband.” The desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin crouches at the entrance,] and its desire is for you” (Genesis 4:7). The desire of rain is only for the ground, as it is stated: “You remember the earth and fulfill its desire…[the streams of God are full of water]” (Psalms 65:10). The desire of the Holy One blessed be He is only for Israel, as it is stated: “His desire is for me” (Song of Songs 7:11). Another matter, “his desire [teshukato] [is for me]” – we are exhausted [tashim], but even though we are exhausted, we hope [mekavim] for the salvation of the Holy One blessed be He, and we declare the unity of His name each day. Another matter, “and your desire shall be for your husband” – when a woman is sitting on the birthing stool, she says: ‘I will never be intimate with my husband anymore.’ But the Holy One blessed be He says to her: ‘You will return to your desire, you will return to desiring your husband.’ Rabbi Berekhya and Rabbi Simon said in the name of Rabbi Shimon ben Yoḥai: Because her30Referring to the woman who has just given birth. heart fluttered, that is why she brings a fluttering offering – two turtledoves or two young pigeons.31Leviticus 12:8. “And he shall rule over you” – Rabbi Yosei HaGelili said: One might think that this means dominion in every sense. Therefore the verse states: “[When a man has taken a new wife…he shall cheer his wife whom he has taken. He shall not yaḥavol the upper and lower millstones” (Deuteronomy 24:5–6).32Yaḥavol is usually understood here as taking an object for collateral for a loan. The Midrash interprets the word in its more usual sense, to injure, and it interprets the millstones as a metaphor for one’s wife (see Ibn Era on Deuteronomy 24:6). Thus the verse forbids physical aggressiveness against one’s wife. There was an incident involving a certain woman from the Tevaryanus family who was married to a robber, and her husband mistreated her. The Sages heard, and they went to her house to rebuke him. When she came before the Sages, she took out before them a golden candlestick with an earthenware lamp upon it,33This symbolized the coarse man upon the gentle woman. affirming what is stated: “And your desire shall be for your husband.”34No matter what, she desires him.
“And to Adam He said: Because you heeded your wife’s voice, and ate from the tree that I commanded you, saying: You shall not eat from it, the ground is cursed on your account; in suffering you shall eat of it all the days of your life” (Genesis 3:17). “And to Adam He said: Because you heeded your wife’s voice” – Rabbi Simlai said: She approached him persuasively. She said to him: ‘What do you think, that I will die and another Eve will be created for you? “There is nothing new under the sun” (Ecclesiastes 1:9). What do you think, that I will die and you will sit alone? “He did not create it for emptiness; He formed it to be inhabited”’ (Isaiah 45:18). The Rabbis say: She began sobbing at him with her voice. That is what is written: “And to Adam He said...” “Because you heeded your wife’s words” is not written here, but rather, “your wife’s voice.” “And ate of the tree” – this supports what Rabbi Abba of Akko said, that it [the tree of knowledge] was a citron tree.35The taste of the citron tree is similar to its fruit. Thus, by eating the fruit, it was as if Adam “ate from the tree” itself. “That I commanded you, saying” – what is “saying”?36Literally, “to say.” [Adam had been told] to warn the animals, the beasts, and the birds.37Adam had been commanded “to say” to all the animals that they must not eat of the forbidden fruit. Not only did you not warn them, but you gave it to them and they ate. “The ground is cursed on your account” – it will bring forth for you cursed things, e.g., gnats, fleas, and flies. Let it, then, produce a camel for him.38That would be a much larger pest. Rabbi Yitzḥak said: He, too, could derive benefit from that, as he could sell it and benefit from its proceeds.
“In suffering you shall eat of it” – Rav Asi said: Earning a livelihood is twice as difficult as childbirth. Regarding childbirth it is written, “in pain [be’etzev] you shall give birth to children,” whereas regarding earning a livelihood it is written, “in suffering [be’itzavon] you shall eat of it.”39Be’itzavon is an extended form of be’etzev, indicating a greater level of difficulty. Rabbi Eliezer and Rabbi Shmuel bar Naḥman, Rabbi Eliezer said: Redemption is compared to earning a livelihood, and earning a livelihood to redemption, as it is stated: “He rescued us from our foes, for His kindness is forever,” (Psalms 136:24) and adjacent to that: “He gives food to all flesh, for His kindness is forever” (Psalms 136:25). Just as redemption is miraculous, so, too, earning a livelihood is miraculous. Just as earning a livelihood is every day, so, too, redemption is every day. Rabbi Shmuel bar Naḥman said: It [earning a livelihood] is even greater than redemption, as redemption is carried out through an angel, but livelihood is [directly] through the Holy One blessed be He. Redemption is carried out through an angel, from where is it derived? It is as it is stated: “The angel who redeems me from all evil” (Genesis 48:16). That livelihood is through the Holy One blessed be He? As it is stated: “You open Your hand, and satisfy the desire of every living thing” (Psalms 145:16). Rabbi Yehoshua ben Levi said: It [earning a livelihood] is greater than the splitting of the Red Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it says: “He gives food to all flesh…” (Psalms 136:25).40Giving food to all flesh is mentioned after the splitting of the Red Sea, indicating that it is greater.
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18). “And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon.41Both plants have thorns on them. Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin]. “And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’ Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’42Without experiencing any delectable taste. Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’43This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19). Rabbi Levi said: It would have been preferable for him had he remained with his original curse.44Had man’s diet been limited to plants, he would not have to toil so much to make bread. “By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19). “By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill.45They are indications that their health is taking a turn for the better. They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e]46This is expounded as tzo’a – excrement. will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14).47If after the bowel movement he is able to eat, it is a good omen. “Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand?48You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place. “For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
“The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). “The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). She was given to him to enliven him, but she gave him counsel like a serpent [ḥivya]. Another matter, Ḥava – Adam the first man told [ḥiva] her how many generations she had caused to perish. Rabbi Aḥa said: [Adam said:] The serpent was your serpent and you were Adam’s serpent [ḥivya].49The serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall. “Because she was the mother [em] of all living” – Rabbi Shimon ben Elazar said: With [im] all life.50”Life” referring to a comfortable standard of living. It is taught: If [someone’s husband] becomes wealthy she ascends with him,51If a husband becomes wealthy and hires servants, his wife is excused from her domestic duties. She thus ascends in status, as at the time of her marriage she had been required to perform them. but if he becomes poor she does not descend with him.52If a husband was rich at first, able to hire servants, thus exempting his wife from household chores, and then he becomes poor and unable to afford domestic help, his wife nevertheless remains excused from household chores, and does not descend from her original status. Rabbi Simon said: “Mother of all living” – the mother of all living beings, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits53Demons. would be aroused by her and she would bear offspring from them, and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [adam]” 54With punishments inflicted by malevolent spirits, described here as “children of Adam.” (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits55Malevolent spirits that inhabit one’s house. are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. Spirits of the field – there is an opinion that says they are better for a person, because they are not intimately familiar with his sinful thoughts. And there is an opinion that says that they are worse, because they did not grow up with him.
“The Lord God made for Adam and for his wife garments of hide [or],56With an ayin. and clothed them” (Genesis 3:21). In Rabbi Meir’s Torah, they found that “garmentsof or”57With an alef, meaning light. was written. These are the garments of Adam the first man, that were similar to the common rue,58A yellow plant. A variant reading has לפנס, “to a torch.” broad at the bottom and narrow at the top. Rabbi Yitzḥak Ravya says: They were as smooth as a fingernail and as pretty as jewels. Rabbi Yitzḥak said: It was like the thin linen garments that come from Beit She’an. [And they were called] garments of hidebecause they adhered to the skin. Rabbi Elazar said: Goat hides. Rabbi Aivu said: Garments that cover the skin. Rabbi Yehoshua ben Levi said: Hare hides. Rabbi Yosei bar Ḥanina said: Hides with their wool. Rabbi Shimon ben Lakish said: Radiant hides. And the firstborn sons would use them.59For religious rites, which was their purview, until they were replaced by the Levites. Rabbi Shmuel bar Naḥman said: They were camel wool and hare wool. [And they were called] “garments of hide” because they were garments that come from hide. Rabbi Levi said: The Torah teaches you proper conduct: Eat according to your means, wear clothing that is less than your means, and dwell in a place that is more than your means. Eat according to your means – “From every tree of the garden you may eat” (Genesis 2:16). Wear clothing that is less than your means –“The Lord God made for Adam and for his wife [garments of hide].”60The whole world belongs to God, and He could have made them garments of precious linen or silk. And dwell in a place that is more than your means – as two people resided in the entire world.
וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ וגו' (בראשית ג, יד), (תהלים קמ, יב): אִישׁ לָשׁוֹן בַּל יִכּוֹן בָּאָרֶץ וגו', אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹטֵל אֶת עוֹבְדֵי כּוֹכָבִים וּמוֹרִידָם לַגֵּיהִנֹּם, וְאוֹמֵר לָהֶם, לָמָּה הֱיִיתֶם קוֹנְסִים אֶת בָּנַי, וְהֵן אוֹמְרִים לוֹ מֵהֶם וּבָהֶם הָיוּ בָּאִים וְאוֹמְרִים לָשׁוֹן הָרָע אִישׁ עַל חֲבֵרוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹטֵל אֵלּוּ וְאֵלּוּ וּמוֹרִידָן לַגֵּיהִנֹּם. דָּבָר אַחֵר, אִישׁ לָשׁוֹן, זֶה הַנָּחָשׁ שֶׁאָמַר לָשׁוֹן הָרָע עַל בּוֹרְאוֹ. בַּל יִכּוֹן בָּאָרֶץ, עַל גְּחֹנְךָ. אִישׁ חָמָס רָע יְצוּדֶנּוּ, לְמַדְחֵפָה אֵין כְּתִיב כָּאן, אֶלָּא לְמַדְחֵפֹת, אָדָם נִתְקַלֵּל, וְחַוָּה נִתְקַלְּלָה, וְנָחָשׁ נִתְקַלֵּל.
“The Lord God said to the serpent: Because you did this, cursed are you from all the animals, and from all the beasts of the field; on your belly you shall go, and you shall eat dust all the days of your life” (Genesis 3:14).
“The Lord God said to the serpent” – “The slanderer shall not stand in the land; [may evil trap unjust men, bringing about banishments]” (Psalms 140:12) – Rabbi Levi said: In the Messianic future the Holy One blessed be He will take the idolaters and send them down to Gehenna, and say to them: ‘Why did you punish my children?’ They will say to Him: ‘It is from them themselves, as they would come and slander one another.’ The Holy One blessed be He will then take both these and those1The idolaters and the Jewish slanderers. and send them down to Gehenna.2These are the banishments (plural) mentioned in the verse.
Another matter, “The slanderer” – this is the serpent who slandered his Creator. “Shall not stand in the land” – “on your belly [you shall go].” “May evil trap unjust men [bringing about banishments]” – “banishment” is not written here, but rather, “banishments.” Adam was cursed, Eve was cursed, and the serpent was cursed.
וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ כִּי עָשִׂיתָ זֹאת וגו', (משלי טז, כח): אִישׁ תַּהְפֻּכוֹת יְשַׁלַּח מָדוֹן וְנִרְגָּן מַפְרִיד אַלּוּף. אִישׁ תַּהְפֻּכוֹת, זֶה הַנָּחָשׁ שֶׁהִפֵּךְ דְּבָרִים עַל בּוֹרְאוֹ. וְנִרְגָּן, שֶׁרִגֵּן דְּבָרִים עַל בּוֹרְאוֹ, וְאָמַר (בראשית ג, ד): לֹא מוֹת תְּמֻתוּן. מַפְרִיד אַלּוּף, שֶׁהִפְרִיד אַלּוּפוֹ שֶׁל עוֹלָם וּמִיָּד נִתְקַלֵּל. וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ וגו', עִם אָדָם נָשָׂא וְנָתַן, עִם חַוָּה נָשָׂא וְנָתַן, וְעִם נָחָשׁ לֹא נָשָׂא וְנָתַן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא נָחָשׁ זֶה רָשָׁע בַּעַל תְּשׁוּבוֹת, וְאִם אוֹמַר אֲנִי לוֹ עַכְשָׁו הוּא אוֹמֵר לִי, אַתָּה צִוִּיתָ אוֹתָם וַאֲנִי צִוִּיתִי אוֹתָם, מִפְּנֵי מָה הִנִּיחוּ צִוּוּיָךְ וְהָלְכוּ לָהֶם אַחַר צִוּוּיִי, אֶלָּא קָפַץ עָלָיו וּפָסַק לוֹ אֶת דִּינוֹ.
“The Lord God said to the serpent: Because you did this…” – “A contrary man incites strife, and a malcontent distances the ruler” (Proverbs 16:28). “A contrary man” – this is the serpent who stated contrary matters about His Creator. “And a malcontent” – as it voiced grievances against its Creator, saying [to the woman:] “You will not die” (Genesis 3:4). “Distances the ruler” – as it alienated the Ruler of the world, and was immediately cursed.
“The Lord God said to the serpent…” – with Adam He had a discussion,3Before cursing him. with Eve He had a discussion, but with the serpent, He did not have any discussion. Rather, the Holy One blessed be He said: ‘This serpent is a wicked one, with all the answers. If I say something to it, now it will say to me: You commanded them, and I commanded them. Why did they forsake your command and follow my command?’ Instead, He summarily issued his sentence.
וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ כִּי עָשִׂיתָ זֹאת, תָּנֵי רַבִּי חִיָּא בַּגְּדֻלָּה מַתְחִילִים מִן הַגָּדוֹל, וּבְקַלְקָלָה מַתְחִילִים מִן הַקָּטָן. בַּגְּדֻלָּה מַתְחִילִים מִן הַגָּדוֹל, שֶׁנֶּאֱמַר (ויקרא י, ו): וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן וְאֶל אֶלְעָזָר וְאֶל אִיתָמָר. בְּקַלְקָלָה מַתְחִילִין מִן הַקָּטָן, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ, (בראשית ג, טז): אֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ, (בראשית ג, יז): וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתְּךָ, מְלַמֵּד שֶׁמִּתְּחִלָּה נִתְקַלֵּל נָחָשׁ, וְאַחַר כָּךְ נִתְקַלְּלָה חַוָּה, וְאַחַר כָּךְ נִתְקַלֵּל אָדָם. הַכֹּל מְשַׁמְשִׁין פָּנִים כְּנֶגֶד עֹרֶף, חוּץ מִשְּׁתַיִם שֶׁמְשַׁמְשִׁין אָחוֹר כְּנֶגֶד אָחוֹר, גָּמָל וְכֶלֶב, וְחוּץ מִשְּׁלשָׁה שֶׁמְשַׁמְשִׁין פָּנִים כְּנֶגֶד פָּנִים, מִפְּנֵי שֶׁהַשְּׁכִינָה דִּבְּרָה עִמָּהֶם, וְאֵלּוּ הֵן, אָדָם, נָחָשׁ, וְדָג. אָדָם, שֶׁנֶּאֱמַר: וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתְּךָ. נָחָשׁ, וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ. דָּג (יונה ב, יא): וַיֹּאמֶר ה' לַדָּג וַיָּקִא אֶת יוֹנָה.
“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one begins with the lesser one. When it comes to showing honor, one begins with the greatest one, as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy” (Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17). It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam was cursed.
All creatures cohabit front facing back, with the exception of two who mate back to back, and they are the camel and the dog, and with the exception of three who mate face to face because the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the fish, and it spewed Jonah” (Jonah 2:11).
כִּי עָשִׂיתָ זֹּאת (בראשית ג, יד), אָמַר רַבִּי הוֹשַׁעְיָא בִּשְׁבִיל זוֹ, כָּל פְּעֻלָּה שֶׁלָּךְ לֹא בִּשְׁבִיל זוֹ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי הוֹשַׁעְיָא מִתְּחִלַּת הַסֵּפֶר וְעַד כָּאן שִׁבְעִים וְאֶחָד אַזְכָּרוֹת, מַגִּיד שֶׁנִּדּוֹן בְּסַנְהֶדְרִין שְׁלֵמָה. רַבִּי הוֹשַׁעְיָא דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, אֵרֲרוֹ בְּצָרַעַת. הָלֵין סַלְעַיָא דְּבֵיהּ צָרַעַן אִינוּן. אָמַר רַבִּי אֶלְעָזָר רָאִיתָ מִיָּמֶיךָ מֵאַחַר שֶׁאָדָם מַכֶּה אֶת חֲבֵרוֹ בְּמַקֵּל הוּא חוֹזֵר וּמַכֶּה אוֹתוֹ בִּרְצוּעָה, כָּךְ אָרוּר אַתָּה מִכָּל הַבְּהֵמָה כָּל שֶׁכֵּן מִכֹּל חַיַּת הַשָּׂדֶה. תָּנֵי בְּהֵמָה גַסָּה טְהוֹרָה יוֹלֶדֶת לְתִשְׁעָה חֳדָשִׁים, בְּהֵמָה גַּסָּה טְמֵאָה יוֹלֶדֶת לִשְׁנֵים עָשָׂר חֳדָשִׁים, בְּהֵמָה דַּקָּה טְהוֹרָה יוֹלֶדֶת לַחֲמִשָּׁה חֳדָשִׁים, וְהַכֶּלֶב לַחֲמִשִּׁים יוֹם, וְהֶחָתוּל לַחֲמִשִּׁים וּשְׁנַיִם, וְהַחֲזִיר לְשִׁשִּׁים יוֹם, וְהַנְּמִיָּה לְשִׁבְעִים יוֹם, הַצְּבִי וְהַשּׁוּעָל לְשִׁשָּׁה חֳדָשִׁים, וּשְׁאָר כָּל הַשְּׁרָצִים לְשִׁשָּׁה חֳדָשִׁים, וְהָאֲרִי וְהַדֹּב וְהַנָּמֵר וְהַפִּיל וְהַקּוֹף, הַקִּפּוֹד לְשָׁלשׁ שָׁנִים, וְהַנָּחָשׁ לְשֶׁבַע שָׁנִים, וְהָאֶפְעֶה לְשִׁבְעִים שָׁנָה. פִּילוֹסוֹפוּס אֶחָד בִּקֵּשׁ לֵידַע לְכַמָּה הַנָּחָשׁ מוֹלִיד, כֵּיוָן שֶׁרָאָה אוֹתָם מִתְעַסְּקִין זֶה עִם זֶה, נְטָלָן וּנְתָנָן בְּחָבִית וְהָיָה מַסְפִּיק לָהֶם מְזוֹנוֹת עַד שֶׁיָּלְדוּ, כֵּיוָן שֶׁעָלוּ הַזְּקֵנִים לְרוֹמִי, שָׁאַל אֶת רַבָּן גַּמְלִיאֵל אָמַר לוֹ לְכַמָּה הַנָּחָשׁ מוֹלִיד, וְלֹא יָכוֹל לְהָשִׁיבוֹ, וְנִתְכַּרְכְּמוּ פָּנָיו, פָּגַע בּוֹ רַבִּי יְהוֹשֻׁעַ וּפָנָיו חוֹלָנִית, אָמַר לוֹ לָמָּה פָּנֶיךָ חוֹלָנִית, אָמַר לוֹ שְׁאֵלָה אַחַת נִשְׁאַלְתִּי וְלֹא יָכַלְתִּי לַהֲשִׁיבוֹ, אָמַר לוֹ מַה הִיא, אָמַר לְכַמָּה נָחָשׁ מוֹלִיד, אָמַר לוֹ לְשֶׁבַע שָׁנִים, אָמַר לוֹ מְנָא לָךְ, אָמַר לוֹ הַכֶּלֶב חַיָּה טְמֵאָה וּמוֹלִיד לַחֲמִישִׁים יוֹם, וּבְהֵמָה טְמֵאָה יוֹלֶדֶת לִשְׁנֵים עָשָׂר חֹדֶשׁ, וּכְתִיב אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָׂדֶה, וּכְשֵׁם שֶׁהַבְּהֵמָה אֲרוּרָה מִן הַחַיָּה שִׁבְעָה, כָּךְ נָחָשׁ אָרוּר מֵהַבְּהֵמָה שִׁבְעָה. כְּמִפְּנֵי רַמְשָׁא סְלֵק וַאֲמַר לֵיהּ, הִתְחִיל מֵטִיחַ רֹאשׁוֹ לַכֹּתֶל, אָמַר כָּל מַה שֶּׁעָמַלְתִּי שֶׁבַע שָׁנִים בָּא זֶה וְהוֹשִׁיטוֹ לִי בְּקָנֶה אֶחָד.
“Because you did this [zot]”4Zot being the feminine form of “this.” – Rabbi Hoshaya said: It was because of this woman.5Because the snake lusted after Eve. Was every action that you took not because of her?
Rabbi Yehuda bar Simon said in the name of Rabbi Hoshaya: From the beginning of the book until here there are seventy-one mentions of God’s name. This tells you that it [the serpent] was judged before an entire Sanhedrin.6The Great Sanhedrin consisted of seventy-one members.
Rabbi Hoshaya of Sikhnin said in the name of Rabbi Levi: He cursed it [the serpent] with leprosy. Those stone-shaped blotches on it are leprous.
Rabbi Elazar said: Have you ever seen that after a person strikes another with a rod he then strikes him with a strap?7The strap inflicts less of a blow than a rod. So, “cursed are you from all the animals” (Genesis 3:14), all the more so [was it cursed] “from all the beasts of the field” (Genesis 3:14).8If the serpent was cursed to be worse off than the animals, this is already more severe than a curse to be worse off than the beasts (wild animals). Why, then, was it necessary to state the lesser curse after already having stated the more severe one? Large domesticated animals give birth after nine or twelve months of gestation, whereas wild animals give birth after only six months (see later). This shows that animals are worse off than beasts. It was taught: A large kosher animal gives birth after nine months [of gestation], a large non-kosher animal gives birth after twelve months; a small kosher animal gives birth at five months, and the dog at fifty days, the cat at fifty-two, the pig at sixty days, the mongoose at seventy days, the deer and the fox at six months, and all the other swarming creatures at six months, the lion, the bear, the tiger, the elephant, the monkey, the hedgehog at three years, the serpent at seven years, and the adder at seventy years.9There are thus beasts that are in fact worse off (in length of gestation) than animals.
A certain scholar once sought to ascertain after how long the serpent bears an offspring. When he saw them mating with one another, he took them10The females. and placed them in a barrel, and provided them with sustenance until they gave birth. When the elders once traveled to Rome, he [the scholar] asked Rabban Gamliel: After how long does the serpent bear an offspring? He was unable to answer him and his face turned pallid. Rabbi Yehoshua encountered him and his face was sickly. He said to him: ‘Why is your face sickly?’ He said to him: ‘I was asked a question and I was unable to answer it.’ He said to him: ‘What was it?’ He said: ‘After how long does the serpent bear an offspring?’ He said to him: ‘After seven years.’ He said to him: ‘From where do you know this?’ He said to him: ‘The dog is a non-kosher beast and bears offspring after fifty days. A non-kosher animal gives birth at twelve months. It says [of the serpent]: “Cursed are you from all the animals and from all the beasts of the field.” Just as the animal is seven times more cursed than the beast [dog], so, the serpent is seven times more cursed than the animal.’ Towards evening, he [Rabban Gamliel] ascended and said it to him [the scholar]. He began banging his head against the wall. He said: ‘After everything that I toiled for seven years, this man comes and presented it to me with a reed.’11That is, effortlessly.
עַל גְּחֹנְךָ תֵלֵךְ (בראשית ג, יד), בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גְּחֹנְךָ תֵלֵךְ, יָרְדוּ מַלְאֲכֵי הַשָּׁרֵת וְקָצְצוּ יָדָיו וְרַגְלָיו, וְהָיָה קוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, בָּא נָחָשׁ לְלַמֵּד עַל מַפַּלְתָּהּ שֶׁל מִצְרַיִם וְנִמְצָא לָמֵד מִמֶּנָּה, שֶׁנֶּאֱמַר (ירמיה מו, כב): קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ, רַבִּי יוּדָן וְרַבִּי הוּנָא, חַד מִנְהוֹן אָמַר אַתָּה גָּרַמְתָּ לַבְּרִיּוֹת שֶׁיְהוּ מְהַלְּכֵי גְּחוּנִים עַל מֵתֵיהֶם, אַף אַתָּה עַל גְּחֹנְךָ תֵלֵךְ. אָמַר רַבִּי אֱלִיעֶזֶר אַף קִלְּלָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ בָּהּ בְּרָכָה, אָמַר אִלּוּלֵי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גְּחֹנְךָ תֵלֵךְ, הֵיאַךְ הָיָה בּוֹרֵחַ לַכֹּתֶל וְנִכְנַס לַחֹר וְנִצֹּל. (בראשית ג, יד): וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ, אָמַר רַבִּי חִילְפָאי לֹא עָפָר מִכָּל צַד אֶלָּא בּוֹקֵעַ וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לְסֶלַע וְשׁוֹמֵט גִּידִין שֶׁל אֲדָמָה וְאוֹכֵל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא הַכֹּל מִתְרַפְּאִין חוּץ מִנָּחָשׁ וְגִבְעוֹנִים, נָחָשׁ שֶׁנֶּאֱמַר (ישעיה סה, כה): וְנָחָשׁ עָפָר לַחְמוֹ לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ וגו', גִּבְעוֹנִים (יחזקאל מח, יט): וְהָעֹבֵד הָעִיר יַעַבְדוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל, רַבִּי אָסֵי וְרַבִּי הוֹשַׁעְיָא בְּשֵׁם רַבִּי אַחָא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עֲשִׂיתִיךָ מֶלֶךְ עַל הַבְּהֵמָה וְעַל הַחַיָּה וְאַתָּה לֹא בִּקַּשְׁתָּ, אֲנִי עֲשִׂיתִיךָ שֶׁתְּהֵא מְהַלֵּךְ קוֹמְמִיּוּת כְּאָדָם, וְאַתָּה לֹא בִּקַּשְׁתָּ, עַל גְּחֹנְךָ תֵלֵךְ. אֲנִי עֲשִׂיתִיךָ שֶׁתְּהֵא אוֹכֵל מַאֲכָלוֹת כְּאָדָם, וְאַתָּה לֹא בִּקַּשְׁתָּ, וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ, אַתָּה בִּקַּשְׁתָּ לַהֲרֹג אֶת הָאָדָם וְלִשָּׂא אֶת חַוָּה, וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה, הֱוֵי מַה שֶּׁבִּקֵּשׁ לֹא נִתַּן לוֹ, וּמַה שֶּׁבְּיָדוֹ נִטַּל מִמֶּנּוּ. וְכֵן מָצִינוּ בְּקַיִן וּבְקֹרַח וּבִלְעָם וּבְדוֹאֵג וַאֲחִיתֹפֶל וְגֵיחֲזִי וְאַבְשָׁלוֹם וּבַאֲדוֹנִיָּהוּ וּבְעֻזִּיָּהוּ וּבְהָמָן, מַה שֶׁבִּקְּשׁוּ לֹא נִתַּן לָהֶם, וּמַה שֶּׁבְּיָדָם נִטַּל מֵהֶם.
“On your belly you shall go” – when the Holy One blessed be He said to it: “On your belly you shall go,” the ministering angels descended and severed its arms and its legs, and its voice carried from the end of the world to its end. The serpent comes to shed light on the downfall of Egypt, but in the end is itself illuminated by it, as it is stated [regarding Egypt]: “Its outcry will sound out like a serpent” (Jeremiah 46:22).12The image of the serpent’s cry is used to describe and shed light on the shouts of the anguished Egyptians. Earlier it says, also of Egypt: “Your scream filled the land” (Jeremiah 46:12). From this we learn that the cry of the serpent when its legs were severed was so intense that it spread throughout the world.
Rabbi Yudan and Rabbi Huna, one of them said: [God told the serpent:] ‘You caused people to walk bent over [in grief] over their dead;13It was because of the serpent that death was introduced to mankind. you, too, will go on your belly.’
Rabbi Eliezer said: Even the curse of the Holy One blessed be He contains a blessing.14Everything God does is a blessing – even the curses He utters. Had the Holy One blessed be He not said to it: “On your belly you shall go,” how would it flee into a wall, enter a hole and be saved?
“And you shall eat dust all the days of your life” – Rabbi Ḥilfai said: Not the dust on all sides, but rather, it breaks through [the soil] and descends until it reaches bedrock, and it loosens soil fibers and eats.
Rabbi Levi said: In the Messianic future, everyone will be cured [from their disabilities] except for the serpent and the Givonites. The serpent, as it is stated [of the Messianic future]: “A serpent, dust will be its food. None will harm or destroy [on the entire mountain of My holiness]” (Isaiah 65:25). The Givonites – “the workers of the city15The Givonites were condemned to be eternal servants for public needs (Joshua 9:23). from all the tribes of Israel will cultivate it” (Ezekiel 48:19).
Rabbi Asi and Rabbi Hoshaya said in the name of Rabbi Aḥa: The Holy One blessed be He said to it [the serpent]: ‘I made you king over animal and beast, but you did not want it.16So now, “cursed are you from all the animals, and from all the beasts.” I made you such that you would walk upright like man, but you did not want it; now, “on your belly you shall go.” I made you such that you would eat food like man, but you did not want it; now, “you shall eat dust all the days of your life.” You sought to kill Adam and to marry Eve; so “I will place enmity between you and the woman”’ (Genesis 3:15). That is, what it sought was not given to it, and what had been in its possession was taken from it. We find likewise regarding Cain, Koraḥ, Bilam, Doeg, Aḥitofel, Geiḥazi, Absalom, Adoniyahu, Uziyahu, and Haman. What they sought was not given to them, and what had been in their possession was taken from them.
אֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (בראשית ג, טז), רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֶלְעָזָר בְּרַבִּי סִימוֹן, מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם אִשָּׁה, אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יִצְחָק אָמַר כַּמָּה כִּרְכּוּרִין כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ (בראשית יח, טו): וַיֹּאמֶר לֹא כִּי צָחָקְתְּ, וְהָכְתִיב (בראשית טז, יג): וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ, רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי אִידֵי אָמַר עַל יְדֵי מַלְאָךְ, וְהָכְתִיב (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ, רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר עַל יְדֵי מַלְאָךְ, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר עַל יְדֵי שֵׁם. הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי שְׁמוּאֵל אוֹמֵר כָּל שֶׁהוּא הַרְבָּה אַרְבֶּה, כָּל שֶׁהוּא בְּמָאתַיִם וּשְׁנֵים עָשָׂר יוֹם, חָי. רַבִּי הוּנָא אָמַר נוֹצָר לְתִשְׁעָה וְנוֹלַד לְשִׁבְעָה אֵינוֹ חַי, לִשְׁמוֹנָה אֵינוֹ חַי, נוֹצָר לְשִׁבְעָה וְנוֹלַד לִשְׁמוֹנָה, חַי, קַל וָחֹמֶר לְתִשְׁעָה. בָּעוֹן קַמֵּיהּ דְּרַבִּי אַבָּהוּ מִנַּיִן שֶׁהַנּוֹלַד לְשִׁבְעָה חַי, אָמַר לָהֶן מִן דִּידְכוֹן אֲנָא מַמְטֵי לְכוֹן, זיט"ה אפט"א, איט"א אוכט"א. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר לְעוֹלָם אֵין הָאִשָּׁה יוֹלֶדֶת אוֹ לְמָאתַים וְשִׁבְעִים וְאֶחָד, אוֹ לְמָאתַיִם שִׁבְעִים וּשְׁנַיִם, אוֹ לְמָאתַיִם שִׁבְעִים וְשָׁלשׁ, לְתִשְׁעָה הֵן וְעִבּוּרֵיהֶן. חִיָּא בַּר אַדָּא הֲוָה יָתִיב קַמֵּיהּ דְּרַב הֲוָה מַסְבַּר לֵיהּ וְלָא סָבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבוֹר, אֲמַר לֵיהּ דְּהָא חֲמָרָתִי בָּעֵי לְמֵילַד וַאֲנִי מִתְיָרֵא שֶׁמָּא תִּיצוֹן וְתָמוּת, אֲמַר לֵיהּ וּמָה אִיכְפַּת לָךְ, אֲמַר לֵיהּ פְּעָמִים שֶׁהִיא פּוֹחֶתֶת, וּפְעָמִים שֶׁהִיא מוֹסֶפֶת, פּוֹחֶתֶת אֵינָהּ פּוֹחֶתֶת מִימוֹת הַלְּבָנָה, מוֹסֶפֶת אֵינָהּ מוֹסֶפֶת עַל יְמוֹת הַחַמָּה, אָמַר לֵיהּ וְהָכְתִיב (איוב לט, א ב): הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֵי סָלַע, תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה, אֲמַר לֵיהּ לְהַלָּן בְּדַקָּה וְכָאן בְּגַסָּה. אֲמַר לֵיהּ וְהָא בַּקְרוּת שֶׁל אַנְטוֹנִינוּס הָיְתָה רוֹבַעַת, וְהִרְבִּיעוּ מִמֶּנָּהּ בַּקְרוּת שֶׁל רַבִּי, יֵשׁ מֵהֶם שֶׁיָּלְדוּ עַכְשָׁיו, וְיֵשׁ מֵהֶם שֶׁיָּלְדוּ לְאַחַר זְמַן. אֲמַר לֵיהּ לְהַלָּן בִּטְהוֹרָה וְכָאן בִּטְמֵאָה. עִצְּבוֹנֵךְ, זֶה צַעַר הָעִבּוּר. וְהֵרֹנֵךְ, זֶה צַעַר הָעִדּוּי. בְּעֶצֶב, זֶה צַעַר הַנְּפָלִים. תֵּלְדִי, זֶה צַעַר הַלֵּדָה. בָּנִים, זֶה צַעַר גִּדּוּל בָּנִים. אָמַר רַבִּי אֱלִיעֶזֶר בְּר"ש נוֹחַ לוֹ לְאָדָם לְגַדֵּל לִגְיוֹן אֶחָד מִשֶּׁל זֵיתִים בַּגָּלִיל, וְלֹא לְגַדֵּל תִּינוֹק אֶחָד בְּאֶרֶץ יִשְׂרָאֵל.
“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16).
“To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.
“I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death.
Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.
Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth. He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies. He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.
“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.
וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ (בראשית ג, טז), אַרְבַּע תְּשׁוּקוֹת הֵן, אֵין תְּשׁוּקָתָהּ שֶׁל אִשָּׁה אֶלָּא לְאִישָׁהּ, שֶׁנֶּאֱמַר: וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ. אֵין תְּשׁוּקָתוֹ שֶׁל יֵצֶר הָרָע אֶלָּא עַל קַיִן וַחֲבֵרָיו, שֶׁנֶּאֱמַר (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ. אֵין תְּשׁוּקָתָן שֶׁל גְּשָׁמִים אֶלָּא עַל הָאָרֶץ, שֶׁנֶּאֱמַר (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ, וְאֵין תְּשׁוּקָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא עַל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שיר השירים ז, יא): וְעָלַי תְּשׁוּקָתוֹ. דָּבָר אַחֵר, תְּשׁוּקָתוֹ, תַּשִּׁים אָנוּ, וַאֲפִלּוּ שֶׁאָנוּ תַּשִּׁים אָנוּ מְקַוִּים לִתְשׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְיַחֲדִים שְׁמוֹ בְּכָל יוֹם. דָּבָר אַחֵר, וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ, בְּשָׁעָה שֶׁהָאִשָּׁה יוֹשֶׁבֶת עַל הַמַּשְׁבֵּר, הִיא אוֹמֶרֶת עוֹד אֵינִי נִזְקֶקֶת לְבַעֲלִי מֵעַתָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לָהּ תָּשׁוּבִי לִתְשׁוּקָתֵךְ, תָּשׁוּבִי לִתְשׁוּקַת אִישֵׁךְ. רַבִּי בֶּרֶכְיָה וְרַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמְרוּ לְפִי שֶׁרִפְרְפָה בְּלִבָּהּ לְפִיכָךְ תָּבִיא קָרְבָּן מְרוּפְרָף, שְׁתֵּי תֹרִים שְׁנֵי בְּנֵי יוֹנָה. (בראשית ג, טז): וְהוּא יִמְשָׁל בָּךְ, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי יָכוֹל מֶמְשָׁלָה מִכָּל צַד, תַּלְמוּד לוֹמַר (דברים כד, ו): לֹא יַחֲבֹל רֵחַיִם וָרָכֶב. מַעֲשֶׂה בְּאִשָּׁה אַחַת מִשֶּׁל בֵּית טְבַרְיָנוּס שֶׁהָיְתָה נְשׂוּאָה לְלִסְטִים אֶחָד, וְהָיָה בַּעֲלָהּ מְצַעֲרָהּ, שָׁמְעוּ חֲכָמִים וּבָאוּ אֶצְלָהּ לְהוֹכִיחוֹ, כֵּיוָן שֶׁבָּאתָה לִפְנֵי חֲכָמִים הוֹצִיאָה לִפְנֵיהֶם מְנוֹרָה שֶׁל זָהָב וְנֵר שֶׁל חֶרֶס עַל גַּבָּהּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ.
“And your desire shall be for your husband” – there are four desires. The desire of a woman is only for her husband, as it is stated: “And your desire shall be for your husband.” The desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin crouches at the entrance,] and its desire is for you” (Genesis 4:7). The desire of rain is only for the ground, as it is stated: “You remember the earth and fulfill its desire…[the streams of God are full of water]” (Psalms 65:10). The desire of the Holy One blessed be He is only for Israel, as it is stated: “His desire is for me” (Song of Songs 7:11).
Another matter, “his desire [teshukato] [is for me]” – we are exhausted [tashim], but even though we are exhausted, we hope [mekavim] for the salvation of the Holy One blessed be He, and we declare the unity of His name each day.
Another matter, “and your desire shall be for your husband” – when a woman is sitting on the birthing stool, she says: ‘I will never be intimate with my husband anymore.’ But the Holy One blessed be He says to her: ‘You will return to your desire, you will return to desiring your husband.’ Rabbi Berekhya and Rabbi Simon said in the name of Rabbi Shimon ben Yoḥai: Because her30Referring to the woman who has just given birth. heart fluttered, that is why she brings a fluttering offering – two turtledoves or two young pigeons.31Leviticus 12:8.
“And he shall rule over you” – Rabbi Yosei HaGelili said: One might think that this means dominion in every sense. Therefore the verse states: “[When a man has taken a new wife…he shall cheer his wife whom he has taken. He shall not yaḥavol the upper and lower millstones” (Deuteronomy 24:5–6).32Yaḥavol is usually understood here as taking an object for collateral for a loan. The Midrash interprets the word in its more usual sense, to injure, and it interprets the millstones as a metaphor for one’s wife (see Ibn Era on Deuteronomy 24:6). Thus the verse forbids physical aggressiveness against one’s wife.
There was an incident involving a certain woman from the Tevaryanus family who was married to a robber, and her husband mistreated her. The Sages heard, and they went to her house to rebuke him. When she came before the Sages, she took out before them a golden candlestick with an earthenware lamp upon it,33This symbolized the coarse man upon the gentle woman. affirming what is stated: “And your desire shall be for your husband.”34No matter what, she desires him.
וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ (בראשית ג, יז), רַבִּי שִׂמְלָאי אוֹמֵר בְּיִשּׁוּב הַדַּעַת בָּאת עָלָיו, אָמְרָה לוֹ, מָה אַתְּ סָבוּר שֶׁאֲנִי מֵתָה וְחַוָּה אַחֶרֶת נִבְרֵאת לָךְ (קהלת א, ט): אֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ, מָה אַתְּ סָבוּר שֶׁאֲנִי מֵתָה וְאַתָּה יוֹשֵׁב לְךָ הָטֵלִיס (ישעיה מה, יח): לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ. רַבָּנָן אָמְרִין הִתְחִילָה מְיַלֶּלֶת עָלָיו בְּקוֹלָהּ הֲדָא הוּא דִכְתִיב: וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְדִבְרֵי אִשְׁתֶּךָ, אֵין כְּתִיב כָּאן, אֶלָּא לְקוֹל אִשְׁתֶּךָ וגו'. וַתֹּאכַל מִן הָעֵץ, הֲדָא מְסַיְיעָא לְהַהִיא דְּאָמַר רַבִּי אַבָּא דְּעַכּוֹ אֶתְרוֹג הָיָה. אֲשֶׁר צִוִּיתִיךָ לֵאמֹר, מַהוּ לֵאמֹר לְהַזְהִיר אֶת הַבְּהֵמָה וְאֶת הַחַיָּה וְאֶת הָעוֹפוֹת, לֹא דַּיְּךָ שֶׁלֹא הִזְהַרְתָּ אוֹתָן אֶלָּא שֶׁנָּתַתָּ לָהֶן וְאָכְלוּ. אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ, שֶׁתְּהֵא מַעֲלָה לְךָ דְּבָרִים אֲרוּרִים, כְּגוֹן, יַתּוּשִׁין, וּפַרְעוֹשִׁין, וּזְבוּבִים, וְתַעֲלֶה לְךָ גָּמָל. אָמַר רַבִּי יִצְחָק אַף הוּא יֵשׁ לוֹ בוֹ הֲנָאָה שֶׁהוּא מוֹכְרוֹ וְנֶהֱנָה מִדָּמָיו.
“And to Adam He said: Because you heeded your wife’s voice, and ate from the tree that I commanded you, saying: You shall not eat from it, the ground is cursed on your account; in suffering you shall eat of it all the days of your life” (Genesis 3:17).
“And to Adam He said: Because you heeded your wife’s voice” – Rabbi Simlai said: She approached him persuasively. She said to him: ‘What do you think, that I will die and another Eve will be created for you? “There is nothing new under the sun” (Ecclesiastes 1:9). What do you think, that I will die and you will sit alone? “He did not create it for emptiness; He formed it to be inhabited”’ (Isaiah 45:18). The Rabbis say: She began sobbing at him with her voice. That is what is written: “And to Adam He said...” “Because you heeded your wife’s words” is not written here, but rather, “your wife’s voice.”
“And ate of the tree” – this supports what Rabbi Abba of Akko said, that it [the tree of knowledge] was a citron tree.35The taste of the citron tree is similar to its fruit. Thus, by eating the fruit, it was as if Adam “ate from the tree” itself.
“That I commanded you, saying” – what is “saying”?36Literally, “to say.” [Adam had been told] to warn the animals, the beasts, and the birds.37Adam had been commanded “to say” to all the animals that they must not eat of the forbidden fruit. Not only did you not warn them, but you gave it to them and they ate.
“The ground is cursed on your account” – it will bring forth for you cursed things, e.g., gnats, fleas, and flies. Let it, then, produce a camel for him.38That would be a much larger pest. Rabbi Yitzḥak said: He, too, could derive benefit from that, as he could sell it and benefit from its proceeds.
בְּעִצָּבוֹן תֹּאכְלֶנָּה (בראשית ג, יז), אָמַר רַב אָסֵי קָשָׁה הִיא הַפַּרְנָסָה כִּפְלַיִם כַּלֵּדָה, בַּלֵּדָה כְּתִיב: בְּעֶצֶב תֵּלְדִי בָנִים, וּבַפַּרְנָסָה כְּתִיב: בְּעִצָּבוֹן תֹּאכְלֶנָּה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן. רַבִּי אֱלִיעֶזֶר אָמַר הֵקִישׁ גְּאֻלָּה לְפַרְנָסָה וּפַרְנָסָה לִגְאֻלָּה, שֶׁנֶּאֱמַר (תהלים קלו, כד): וַיִּפְרְקֵנוּ מִצָּרֵינוּ, וְסָמִיךְ לֵיהּ (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר, מַה גְּאֻלָּה פְּלָאִים אַף פַּרְנָסָה פְּלָאִים, מַה פַּרְנָסָה בְּכָל יוֹם אַף גְּאֻלָּה בְּכָל יוֹם. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר וּגְדוֹלָה מִן הַגְּאֻלָּה, שֶׁהַגְּאֻלָּה עַל יְדֵי מַלְאָךְ וְהַפַּרְנָסָה עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. גְּאֻלָּה עַל יְדֵי מַלְאָךְ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית מח, טז): הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל רָע. פַּרְנָסָה עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר גְּדוֹלָה מִקְּרִיעַת יַם סוּף, שֶׁנֶּאֱמַר (תהלים קלו, יג): לְגֹזֵר יַם סוּף לִגְזָרִים, וְאוֹמֵר (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר וגו'.
“In suffering you shall eat of it” – Rav Asi said: Earning a livelihood is twice as difficult as childbirth. Regarding childbirth it is written, “in pain [be’etzev] you shall give birth to children,” whereas regarding earning a livelihood it is written, “in suffering [be’itzavon] you shall eat of it.”39Be’itzavon is an extended form of be’etzev, indicating a greater level of difficulty.
Rabbi Eliezer and Rabbi Shmuel bar Naḥman, Rabbi Eliezer said: Redemption is compared to earning a livelihood, and earning a livelihood to redemption, as it is stated: “He rescued us from our foes, for His kindness is forever,” (Psalms 136:24) and adjacent to that: “He gives food to all flesh, for His kindness is forever” (Psalms 136:25). Just as redemption is miraculous, so, too, earning a livelihood is miraculous. Just as earning a livelihood is every day, so, too, redemption is every day. Rabbi Shmuel bar Naḥman said: It [earning a livelihood] is even greater than redemption, as redemption is carried out through an angel, but livelihood is [directly] through the Holy One blessed be He. Redemption is carried out through an angel, from where is it derived? It is as it is stated: “The angel who redeems me from all evil” (Genesis 48:16). That livelihood is through the Holy One blessed be He? As it is stated: “You open Your hand, and satisfy the desire of every living thing” (Psalms 145:16). Rabbi Yehoshua ben Levi said: It [earning a livelihood] is greater than the splitting of the Red Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it says: “He gives food to all flesh…” (Psalms 136:25).40Giving food to all flesh is mentioned after the splitting of the Red Sea, indicating that it is greater.
וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ (בראשית ג, יח), קוֹץ, זֶה קַנְּרִים, דַּרְדַּר, אֵלּוּ עַכָּבִיּוֹת. וְיֵשׁ מַחֲלִיפִין, קוֹץ, אֵלּוּ עַכָּבִיּוֹת, דַּרְדַּר, זֶה קַנְּרִים, שֶׁהִיא עֲשׂוּיָה דָּרִין דָּרִין. (בראשית ג, יח): וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אָמַר אִלּוּ זָכִיתָ הָיְתָה מַעֲלַת לְךָ מִכָּל אִילָנֵי גַּן עֵדֶן, עַכְשָׁו שֶׁלֹא זָכִיתָ וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ. אָמַר רַבִּי נְחֶמְיָה אִלּוּ זָכִיתָ הָיִיתָ נוֹטֵל עֲשָׂבִים מִתּוֹךְ גַּן עֵדֶן וְטוֹעֵם בָּהֶם כָּל מַעֲדַנִּים שֶׁבָּעוֹלָם, עַכְשָׁו שֶׁלֹא זָכִיתָ וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה. אָמַר רַבִּי יִצְחָק עַל הַדּוֹרוֹת הַלָּלוּ הוּא אוֹמֵר וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה, שֶׁאָדָם מַשְׁלִיף [על] שָׂדֵהוּ וְאוֹכְלָהּ עַד שֶׁהוּא עֵשֶׂב, כֵּיוָן שֶׁשָּׁמַע אָדָם הָרִאשׁוֹן כֵּן הֵזִיעוּ פָּנָיו, אָמַר מָה אֲנִי נִקְשָׁר לָאֵבוּס כִּבְהֵמָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְהֵזִיעוּ פָּנֶיךָ תֹּאכַל לָחֶם. אָמַר רַבִּי לֵוִי נוֹחַ הָיָה לוֹ אִם הָיָה עוֹמֵד בְּקִלְּלָתוֹ הָרִאשׁוֹנָה. (בראשית ג, יט): בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם, אָמַר רַבִּי אַבָּהוּ זֶה אֶחָד מֵחֲמִשָּׁה דְבָרִים שֶׁהֵן סִימָן יָפֶה לַחוֹלֶה, וְאֵלּוּ הֵן: עִטּוּשׁ, וְזֵעָה, וְשֵׁנָה, וַחֲלוֹם, וְקֶרִי. עִטּוּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (איוב מא, י): עֲטִישֹׁתָיו תָּהֶל אוֹר. וְזֵעָה מִנַּיִן, שֶׁנֶּאֱמַר: בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם. שֵׁנָה מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יג): יָשַׁנְתִּי אָז יָנוּחַ. חֲלוֹם מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה לח, טז): וְתַחֲלִימֵנִי וְהַחֲיֵינִי. קֶרִי מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה נג, י): יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים. רַבָּנָן דְּקֵסָרִין אָמְרִין אַף הִלּוּךְ מֵעַיִם בְּדֶרֶךְ הָאָרֶץ, מַה טַּעֲמֵיהּ (ישעיה נא, יד): מִהַר צֹעֶה לְהִפָּתֵחַ וגו'. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר וּבִלְבָד (ישעיה נא, יד): בַּל יֶחְסַר לַחְמוֹ. עַד שׁוּבְךָ אֶל הָאֲדָמָה כִּי מִמֶּנָּה וגו', אָמַר לוֹ קֹמֶץ עָפָר שֶׁל אֲדָמָה שֶׁנִּבְרֵאתָ מִמֶּנּוּ לֹא גָּזוּל בְּיָדְךָ, כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מִכָּאן רֶמֶז לִתְחִיַּת הַמֵּתִים מִן הַתּוֹרָה, כִּי עָפָר אַתָּה וְאֶל עָפָר תֵּלֵךְ לֹא נֶאֱמַר, אֶלָּא תָּשׁוּב.
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18).
“And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon.41Both plants have thorns on them. Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin].
“And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’
Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’42Without experiencing any delectable taste.
Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’43This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19). Rabbi Levi said: It would have been preferable for him had he remained with his original curse.44Had man’s diet been limited to plants, he would not have to toil so much to make bread.
“By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19).
“By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill.45They are indications that their health is taking a turn for the better. They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e]46This is expounded as tzo’a – excrement. will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14).47If after the bowel movement he is able to eat, it is a good omen.
“Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand?48You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place.
“For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה (בראשית ג, כ), נִתְּנָה לוֹ לְחִיּוּתוֹ וּמְיַעַצְתּוֹ כְּחִוְיָא. דָּבָר אַחֵר חַוָּה, חִוָּה לָהּ אָדָם הָרִאשׁוֹן כַּמָּה דוֹרוֹת אִבְּדָה. וְרַבִּי אַחָא אָמַר חִוְיָא חִוְויִךְ וְאַתְּ חִוְיָא דְּאָדָם. (בראשית ג, כ): כִּי הִוא הָיְתָה אֵם כָּל חָי, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אָמַר עִם כָּל חָי. תָּנֵי הֶעֱשִׁיר עוֹלָה עִמּוֹ, הֶעֱנִי אֵינָה יוֹרֶדֶת עִמּוֹ. רַבִּי סִימוֹן אָמַר אֵם כָּל חָי, אִמָּן שֶׁל כָּל הַחַיִּים, דְּאָמַר רַבִּי סִימוֹן כָּל מֵאָה וּשְׁלשִׁים שָׁנָה שֶׁפֵּרְשָׁה חַוָּה מֵאָדָם, הָיוּ רוּחוֹת הַזְּכָרִים מִתְחַמְּמִין מִמֶּנָּה וְהִיא יוֹלֶדֶת מֵהֶם, וְרוּחוֹת נְקֵבוֹת מִתְחַמְּמוֹת מֵאָדָם וּמוֹלִידוֹת מִמֶּנּוּ, הֲדָא הוּא דִכְתִיב (שמואל ב ז, יד): אֲשֶׁר בְּהַעֲוֹתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם, בְּנוֹי דְּאָדָם קַדְמָאָה, מַאן דַּאֲמַר רוּחֵי דְבֵיתָא טָבָן, דְּרָבִין עִמֵּיהּ, מַאן דַּאֲמַר אִינּוּן בִּישִׁין, דְּחַכְּמִין יִצְרֵיהּ. רוּחִין דְּחַקְלָא, מַאן דַּאֲמַר דְּאִינּוּן טָבִין, דְּלָא חַכִּימִין יִצְרֵיהּ, וּמַאן דַּאֲמַר דְּאִינּוּן בִּישִׁין, דְּלָא רָבִין עִמֵּיהּ.
“The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20).
“The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). She was given to him to enliven him, but she gave him counsel like a serpent [ḥivya]. Another matter, Ḥava – Adam the first man told [ḥiva] her how many generations she had caused to perish. Rabbi Aḥa said: [Adam said:] The serpent was your serpent and you were Adam’s serpent [ḥivya].49The serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall.
“Because she was the mother [em] of all living” – Rabbi Shimon ben Elazar said: With [im] all life.50”Life” referring to a comfortable standard of living. It is taught: If [someone’s husband] becomes wealthy she ascends with him,51If a husband becomes wealthy and hires servants, his wife is excused from her domestic duties. She thus ascends in status, as at the time of her marriage she had been required to perform them. but if he becomes poor she does not descend with him.52If a husband was rich at first, able to hire servants, thus exempting his wife from household chores, and then he becomes poor and unable to afford domestic help, his wife nevertheless remains excused from household chores, and does not descend from her original status.
Rabbi Simon said: “Mother of all living” – the mother of all living beings, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits53Demons. would be aroused by her and she would bear offspring from them, and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [adam]” 54With punishments inflicted by malevolent spirits, described here as “children of Adam.” (II Samuel 7:14); the children of Adam the first man.
There is one opinion that says that house spirits55Malevolent spirits that inhabit one’s house. are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. Spirits of the field – there is an opinion that says they are better for a person, because they are not intimately familiar with his sinful thoughts. And there is an opinion that says that they are worse, because they did not grow up with him.
וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵּׁם (בראשית ג, כא), בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב כָּתְנוֹת אוֹר, אֵלּוּ בִּגְדֵי אָדָם הָרִאשׁוֹן שֶׁהֵן דּוֹמִים לְפִיגָם, רְחָבִים מִלְּמַטָּה וְצָרִין מִלְּמַעְלָה, רַבִּי יִצְחָק רַבְיָא אוֹמֵר חֲלָקִים הָיוּ כְּצִפֹּרֶן וְנָאִים כְּמַרְגָלִיּוֹת. אָמַר רַבִּי יִצְחָק כִּכְלֵי פִּשְׁתָּן הַדַּקִּים הַבָּאִים מִבֵּית שְׁאָן. כָּתְנוֹת עוֹר, שֶׁהֵן דְּבוּקִים לָעוֹר. רַבִּי אֶלְעָזָר אָמַר אַיגֵיאָה, רַבִּי אַיְבוּ אָמַר אַגְנֶיָיה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לָגָאי, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר סִיסַרְטוֹן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר גַּלֵי קָסִינוֹן, וּבָהֶם הָיוּ בְּכוֹרוֹת מִשְׁתַּמְּשִׁין, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים הָיוּ. כָּתְנוֹת עוֹר, כֻּתֳּנוֹת שֶׁהֵן בָּאִין מֵעוֹר, אָמַר רַבִּי לֵוִי לִמְּדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ, לְפוּם חֵילָךְ אֱכוֹל וּפְרָא מִן מַה דְּאַתְּ לָבֵישׁ, וְיַתִּיר מִמַּה דְּאַתְּ שָׁרֵי. לְפוּם חֵילָךְ אֱכוֹל, (בראשית ב, טז): מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל. וּפְרָא מִן מַה דְּאַתְּ לָבֵישׁ, וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ, וְיַתִּיר מִמַּה דְּאַתְּ שָׁרֵי, שֶׁהֲרֵי שְׁנַיִם הָיוּ שְׁרוּיִין בְּכָל הָעוֹלָם כֻּלּוֹ.
“The Lord God made for Adam and for his wife garments of hide [or],56With an ayin. and clothed them” (Genesis 3:21). In Rabbi Meir’s Torah, they found that “garments of or”57With an alef, meaning light. was written. These are the garments of Adam the first man, that were similar to the common rue,58A yellow plant. A variant reading has לפנס, “to a torch.” broad at the bottom and narrow at the top.
Rabbi Yitzḥak Ravya says: They were as smooth as a fingernail and as pretty as jewels. Rabbi Yitzḥak said: It was like the thin linen garments that come from Beit She’an. [And they were called] garments of hide because they adhered to the skin. Rabbi Elazar said: Goat hides. Rabbi Aivu said: Garments that cover the skin. Rabbi Yehoshua ben Levi said: Hare hides. Rabbi Yosei bar Ḥanina said: Hides with their wool. Rabbi Shimon ben Lakish said: Radiant hides. And the firstborn sons would use them.59For religious rites, which was their purview, until they were replaced by the Levites. Rabbi Shmuel bar Naḥman said: They were camel wool and hare wool. [And they were called] “garments of hide” because they were garments that come from hide.
Rabbi Levi said: The Torah teaches you proper conduct: Eat according to your means, wear clothing that is less than your means, and dwell in a place that is more than your means. Eat according to your means – “From every tree of the garden you may eat” (Genesis 2:16). Wear clothing that is less than your means –“The Lord God made for Adam and for his wife [garments of hide].”60The whole world belongs to God, and He could have made them garments of precious linen or silk. And dwell in a place that is more than your means – as two people resided in the entire world.