Rashi on TanakhGenesis 3

The serpent was more cunning. Why is this incident inserted here [i.e., connected to the preceding verses]? He should have connected it [with] [the verse:] “And He made for Adam and his wife leather coats and clothed them.” But, it comes to teach you the cause of the serpent’s assailing them. He saw them unclothed, indulging in marital relations unashamedly and he coveted her.

More cunning than any. As cunning and mighty [as he was] [so, too,] was his downfall. Most cunning of all, [became] most cursed of all.

Did [He] even say, etc. Did He perhaps tell you not to eat from any of the trees of the garden, etc.? And, although he saw them eating from the other fruits he indulged her in conversation so that she should be obliged to answer him, and give him the opportunity to speak about that particular tree.

Neither shall you touch it. She added more to the command; therefore, it caused her to diminish [the command], as it is said: Do not add to His words.”

You certainly will not die. He pushed her until she touched it [the tree]. He then said to her: “Just as there is no death in touching so, too, there is no death in eating.”

For [He] knows. [The serpent said to her:] Every craftsman resents his fellow-craftsmen. He [i.e., Hashem] ate from the tree and [was enabled to] created the world.

And you will become as gods. [With the ability] to create worlds.

The woman saw. She “saw” the words of the serpent [i.e.,] she approved of them and believed him.

That the tree was good. To be like a god.

And that it was tempting to the eyes. As he told her “Your eyes will open.”

Appealing as a means of [obtaining] wisdom. As he told her: “Knowers of good and evil.”

And she also gave it to her husband. So that she will not die while he will live and marry another.

Also. Comes to include animal and beast.

Were opened, etc. The verse refers to wisdom and not to the actual ability to see as evidenced by the end of the verse.

And they realized that they were naked. Even one who is blind knows when he is undressed. Then what is [the reference:] “They realized that they were naked”? [Answer:] They had one command [to follow] and they stripped themselves of it.

Fig leaves. That is the tree from which they ate. With that which they sinned they set themselves aright. But, the other trees prevented them from taking their leaves. Why is the name of the tree not revealed? This is because Hashem does not want to grieve any being, so that [the tree] not be shamed of it being said, ‘This is the one through which the world was stricken.’

They heard. There are many Aggadaic expositions which our Sages have already organized in their proper order in Bereishis Rabbah and in other Midrashim. But, I have come only to to give the plain meaning of the verse and the Aggadah which serves to clarify the words of the verse in a way which fits those words. They heard. What did they hear? They heard the sound of Hashem as He was walking through the Garden.

At the breeze of the day. [Meaning] that direction from which the sun [i.e., its rays] comes, which is from the west. Because before dusk the sun is in the west and they sinned during the tenth hour.

Where are you? He [i.e., Hashem] knew where he was. It was only to engage in conversation with him so that he not be too bewildered to repent if He would have punished him suddenly. Similarly, in the case of Kayin, He said to him: “Where is your brother Hevel?” Similarly, in the case of Bilam [He said:] “Who are these people with you?” for the purpose of entering into conversation with them. Similarly in the case of Chizkiyahu [concerning] the messengers of Merodoch-baladan.

Who told you? [Meaning] from where would you know that there is shame in being unclothed?

From the tree? With wonder.

That You gave to be with me. Here he [Adam] shows his ingratitude.

Deceived me. [Meaning] he misled me. Similarly: “Let Chizkiyahu not mislead you.”

Because you did this. From here [we learn] that we do not attempt to mitigate the sin of a seducer. For had He asked him: “Why did you do this?” he could have answered: “[When one is faced with obeying] the words of the master or the words of the student, who is it that should be obeyed?”

From among all animals and beasts of the field. If he was cursed more than the animal then, certainly more than the beast? Our Sages established this deduction in Maseches Bechoros [8a]: to teach that the gestation period of a snake [lasts] seven years.

On your belly you shall crawl. He had legs which were cut off.

I will put hostility. [Hashem said:] Your sole intention was that Adam should die by eating first and then you would marry Chavah and you only spoke to Chavah first because women are easily influenced and know how to influence their husbands. Therefore: “I will set enmity [etc.]”

Strike you. [Meaning:] He will crush you as [in the verse:] וָאֶכּוֹת אוֹתוֹ which is translated [by Onkelos:] You will crush him.

And you shall strike him on the heel. [Meaning;] You will be unable to stand upright and will [be forced to] bite him on his heel. But, even from there you will [be able to] kill him. The word תְּשׁוּפֶנוּ is as [in the verse:] “He blew into them” because when the snake comes to bite he emits a whistlelike sound. since the words sound alike the form נְשִׁיפָה is used for both.

Your sorrow. This [refers to] the pain of rearing children.

Your pregnancy. Refers to the pain of pregnancy.

You will give birth to children with pain. This refers to the pain of childbirth.

Your desire will be for your husband. For marital relations. And, yet, you will not have the audacity to demand it outright from him, but, rather, “he will dominate you.” [I.e.] all [the initiative] will come from him and not from you.

Your desire. [Means] your desire as [in the verse] “His soul desires.”

The soil will be cursed because of you. It will produce cursed things for you such as flies, fleas and ants. This is comparable to one who adopts evil ways and people curse the breasts at which he was suckled.

It will grow thorns and thistles for you. [This refers to] the earth. When you will sow any kind of seeds it will sprout thorns, thistles, dardar and kundes which require special preparation to be eaten.

And you will eat the herbs of the field. Why is this considered a curse? Does it not state in his blessing: “Behold, I have given you all seed-yielding herbs, etc.” But, [let us see] what is stated here at the beginning of this narration: “The soil will be cursed because of you, in sorrow you shall eat from it.” And after this pain: “It will grow thorns and thistles for you.” [I.e.,] when you will sow beans and vegetables in the garden, it will sprout for you thorns and thistles and other vegetation of the field and you will have no choice but to eat them.

By the sweat of your face. [Meaning:] After you will toil much.

The man called. The Torah now returns to the earlier narrative, “And man gave names…” It was interrupted only to teach you that as a result of the calling of names he was mated with Chavah, as is written: “But the man found no helper for himself. Consequently: “[He] caused unconsiousness to fall …” And as a result of it being written: “The two of them were naked,” it is followed by the narrative about the serpent to let you know that as a result of seeing them unclothed and seeing them indulging in marital relations, he desired her and came to them with a plan and deceitfulness.

Chavah. A play on the word חַיָּה [alive] for she gives life to her children, as the verse states: “What does man have,” [הֹיֶה] meaning “to be.”

Leather coats. There are opinions in Aggadah that say that [the clothes] were smooth as fingernails cleaving to their skin. Others say: material made from skin such as rabbit’s fur which is soft and warm from which He made clothes for them.

Become like one of us. Behold, he is unique in the terrestrial as I am unique in the celestial. What is his uniqueness? The knowledge of good and evil, which is not so of animal and beast.

Now he must be prevented from reaching out his hand. If he would live forever he is likely to lead people astray after him and they may say that he too is a god. There are [other] Aggadic expositions, but, they do not fit the simple meaning.

At the east of the Garden. [Meaning:] “To the east of Gan Eden” — outside the Garden.

The Cherubim. [These are] the destructive angels.

The rotating sword. Which had sharpness, to frighten him from again entering the Garden. The targum [Onkelos] of [the word] לַהַט is שְׁנַן [sharpness] as in “He drew his [sharp] blade” in Maseches Sanhedrin. In Old French it is lame. There are other Aggadic expositions But, I come only to present the plain explanation.