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The Torah column is supported by a generous donation from Eve Gordon-Ramek in memory of Kenneth Gordon.

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Bereshit

Genesis 1:1–6:8

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The second chapter in the Book of Genesis presents a vision of human existence that is primeval and idyllic.

Adam, who is created first (from the earth itself, or adamah), tends to the Garden of Eden in peaceful solitude. God tells Adam he is free to eat from any tree, as long as it is not from the tree of the knowledge of good and evil: “For as soon as you eat of it, you shall die.” (Genesis 2:17)

Thinking it isn’t good for this man to be alone, God brings into being other creatures to keep Adam company. However, God decides that creation is not yet complete and that Adam needs a different, more suitable companion. God casts a deep sleep over the man, removes one of his ribs, and forms a woman from it.

Adam and his wife live, naked and without shame, in the Garden of Eden. Eventually, a mysterious serpent tells them if they eat of that tree over there, they will not die, as God had warned. Instead, their eyes will be opened and they will be like God, knowing the difference between good and evil.

Adam and Eve indulge. “Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths.” (Genesis 3:7)

Things have changed suddenly and dramatically. The first two human beings now possess moral sensibility. They feel self-conscious.

Yet their lives are about to change even more dramatically.

When they hear the voice of God “moving about” in the garden, they hide. As they cower in fear and shame, God calls out, “Where are you?” (Genesis 3:9)

It seems to be a leading question, with as much to do with their existential state as it does with their location.

Adam tells God he was afraid because of his nakedness, and God asks if he has eaten from the tree of the knowledge of good and evil. Acknowledging their transgression but avoiding an admission of guilt, Adam blames his wife, who in turn blames the serpent.

Then God asks a question more multilayered than the first: “What is this you have done?” (Genesis 3:13)

A professor of mine in rabbinical school called this the most profound question ever asked in human history.

What is it that Adam and Eve have done, and why? There is only one prohibition in the entire story of creation, and the first man and woman both break it.

Is God’s question an expression of incredulity and disappointment? Is it an outburst of anger? Is it rhetorical, meant to brace them for what’s to come?

As punishment, Adam and Eve lose a paradise. The couple seem to have had it all in the Garden of Eden: serenity, innocence and a personal relationship with God.

The consequences for their sin of disobedience are greater than pain in childbirth and the need to work for food: Death has become a permanent part of the human condition for the first time, and the nature of existence has changed irrevocably.

To prevent them from eating of another tree in the garden, the tree of life, and becoming immortal (and more like God), Adam and Eve are banished from Eden.

The cost of free will and unrestrained curiosity is a life of detachment and alienation from their Creator.

Adam and Eve are punished not just for disobedience and defiance, but for striving to know things that are forbidden to them.

The story raises critical questions: Are some types of knowledge too dangerous for human beings to possess? How far are we allowed to go in our inquiries about the world and ourselves?

The enormity of what has been lost is self-evident. Yet what has been gained?

As a result of Adam and Eve’s behavior, humans evolve from a state of ethical indifference about the world to a place of moral discrimination. In exercising freedom of choice, Adam and Eve commit a grave transgression.

Yet they also become capable of making choices that are virtuous.

In classical Christian theology, all human beings are viewed as inherently sinful because of the actions of Adam and Eve (aka “original sin”). In contrast, Jewish thought, while conceding the human impulse toward evil (yetzer ha-ra), also affirms our impulse toward good (yetzer ha-tov). In Judaism, each human being is responsible for his or her own moral character and existential destiny.

Eating the forbidden fruit leads to mortality and alienation. Yet humanity’s defiance of the divine command also results in liberation and growth.

By acting with free will, Adam and Eve begin the process of individuation from God, psychologically and existentially.

They are now on their own — as other human beings have been since time immemorial. May we all continue to grow in our freedom and our maturity. And may we all find our way back to God.