Daf 36a (דַּף ל״ו ע״א)

And he said to the woman: “af (wrath)” - Rabbi Yose said: With af (wrath), he opened, and with af, he brought wrath into the world (וַיֹּאמֶר אֶל הָאִשָּׁה: אַף רַבִּי יוֹסֵי אָמַר: בְּאַף פָּתַח וְאַף אַטִּיל בְּעָלְמָא). He said to the woman: With this tree, Kudsha Berikh Hu created the world - truly! (אָמַר לָהּ לְאִתְּתָא: בְּאִילָנָא דָּא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא - וַדַּאי). Eat from it and you shall be like Elohim, knowing good and evil (אִכְלוּ מִנֵּיהּ וִהְיִיתֶם כֵּאלֹהִים יוֹדְעֵי טוֹב וָרָע). For this is what He is - Elohim is His name - the Tree of the knowledge of good and evil‘ (דְּהָא אִיהוּ הָכִי - אֱלֹהִים שְׁמֵיהּ: עֵץ הַדַּעַת טוֹב וָרָע). And concerning this: And you shall be like Elohim, knowing… (וְעַל דָּא: וִהְיִיתֶם כֵּאלֹהִים יוֹדְעֵי וְגו׳) (Bereshit 3:5).

Rabbi Yehudah said: He did not say that (אָמַר רַבִּי יְהוּדָה: לָא אָמַר הָכִי). For if he had said: With this tree Kudsha Berikh Hu created the world, it would be acceptable - for he is like an axe in the hand of the one who chops with it (דְּאִלּוּ אָמַר: בְּאִילָנָא דָּא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא - יָאוֹת הֲוָה, כִּי הוּא כַּגַּרְזֶן בְּיַד הַחוֹצֵב בּוֹ). But he said instead: From this tree Kudsha Berikh Hu ate - and then He created the world (אֲבָל לֹא אָמַר אֶלָּא: מֵאִילָנָא דָּא אָכַל קוּדְשָׁא בְּרִיךְ הוּא - וּכְדֵין בָּרָא עָלְמָא). And every craftsman hates his fellow (וְכָל אוּמָן שָׂנֵא לַחֲבֵרֵיהּ): Eat from it, and you too will become creators of worlds (אִכְלוּ מִנֵּיהּ וְאַתּוּן תֵּהוֹן בְּרָאן עָלְמִין). And concerning this it is written: For Elohim knows that on the day you eat from it… (וְעַל דָּא: כִּי יוֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְגו׳ ׳) (Bereshit 3:5). And because He knew this, He commanded you concerning it that you should not eat from it (וּבְגִין דְּאִיהוּ יָדַע דָּא - אַפְקִיד לְכוּ עֲלֵיהּ דְּלָא תֵיכְלוּ מִנֵּיהּ).

Rabbi Yitzḥak said: In everything they spoke - it was falsehood (אָמַר רַבִּי יִצְחָק: בְּכֹלָּא מַלִּילוּ - שִׁקְרָא). In the manner of their speaking - it was lies (בְּשֵׁירוּתָא דְּאָמְרוּ - שִׁקְרָא הֲוָה). For it is written: Has Elohim indeed said: You shall not eat from any tree of the garden? - and that is not so (דִּכְתִיב: אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכַל מִכָּל עֵץ הַגָּן וְלָאו הָכִי). For behold, it is written: From every tree of the garden you shall surely eat, and all were permitted to him (דְּהָא כְּתִיב: מִכָּל עֵץ הַגָּן אָכוֹל תֹּאכֵל וְכֻלְּהוּ שָׁרָא לֵיהּ).

Rabbi Yose said: Behold, we have learned that Kudsha Berikh Hu commanded concerning Avodah zarah, as it is written: And He commanded (אָמַר רַבִּי יוֹסֵי: הָא תָּנִינָן - דְּפָקַּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא עַל עֲבוֹדָה זָרָה - דִּכְתִיב: וַיְצַו) ( Bereshit 2:16). Hashem - this refers to the blessing of the Name (יְיָ - עַל בִּרְכַּת הַשֵּׁם). Elohim - this refers to judgment (אֱלֹהִים - עַל הַדִּינִין). Upon the man - this is bloodshed (עַל הָאָדָם - עַל שְׁפִיכַת דָּמִים). Saying - this refers to sexual transgression (לֵאמֹר - עַל גִּלּוּי עֲרָיוֹת). And how many people were there in the world that He needed to command all of this? (וְכִי כַּמָּה אִינְשֵׁי הֲווּ בְּעָלְמָא דְּאִיהוּ אִצְטְרִיךְ דָּא) Rather, indeed - all of this pertained to that tree (אֶלָּא וַדַּאי - כֹּלָּא עַל הַהוּא אִילָנָא הֲוָה). For in it were bound all these commandments (בְּגִין דְּבֵיהּ אֲחִידָן כָּל אִלֵּין פִּקּוּדִין). For anyone who partakes of it in isolation performs separation (דְּכָל מָאן דְּנָטִיל לֵיהּ בִּלְחוֹדוֹי - עֲבִיד פְּרִישׁוּ). And he takes with him the lower (assemblies) that are attached to it (וְנָטִיל לֵיהּ בְּאוּכְלוּסִין דִּלְתַּתָּא - דְּאֲחִידָן בֵּיהּ). And he takes avodah zarah, bloodshed, and sexual transgression (וְנָטִיל: עֲבוֹדָה זָרָה, וּשְׁפִיכוּת דָּמִים, וְגִלּוּי עֲרָיוֹת).

Avodah zarah - in those exalted authorities appointed over it (עֲבוֹדָה זָרָה - בְּאִינּוּן רַבְרְבֵי מְמַנָּן). Bloodshed - is rooted in this tree which is on the side of Gevurah (שְׁפִיכוּת דָּמִים - בְּהַאי אִילָנָא תַּלְיָין, דְּאִיהוּ בִּסְטַר גְּבוּרָה). And Sama’el was appointed over it (וּסַמָּא״ל אִתְפַּקַּד עַל דָּא). Sexual transgression - that is the woman, and she is called “wife” (גִּלּוּי עֲרָיוֹת - אִשָּׁה הִיא, וְאִנְתְּתָא אִקְרֵי). And it is forbidden to be alone with a woman except when her husband is with her - so that he not be suspected of sexual transgression (וְאָסִיר לְזַמְנָא לְאִנְתְּתָא בִּלְחוּדָהָא - אֶלָּא עִם בַּעֲלָהּ, דְּלָא יְהֵא חָשִׁיד בְּגִלּוּי עֲרָיוֹת). And therefore, all was commanded concerning this tree (וְעַל דָּא - בְּכֻלְּהוּ אִתְפְּקַד בְּהַאי אִילָנָא). And once he ate from it - he transgressed all of them, for all was contained within it (כֵּיוָן דְּאֲכַל מִנֵּיהּ - בְּכֻלְּהוּ עָבַר, דְּהָא כֹּלָּא אָחִיד בֵּיהּ).

Rabbi Yehudah said: Indeed, this matter is so - for it is forbidden to be secluded with a woman unless her husband is with her (אָמַר רַבִּי יְהוּדָה: וַדַּאי מִלָּה דָּא הָכִי הוּא - דְּאָסִיר לְאִתְיַחֲדָא עִם אִנְתְּתָא בִּלְחוּדָהָא אֶלָּא אִם כֵּן בַּעֲלָהּ עִמָּהּ). What did that wicked one do? He said: I have touched this tree and was not harmed - you too, draw near, touch it, and you will not die (מַה עֲבַד הַהוּא רָשָׁע אָמַר: הָא מָטִיתִי לְהַאי אִילָנָא וְלָא מָתִּי - אוּף אַתְּ קְרִיב וּמְטֵי בְּיָדֵךְ בֵּיהּ, וְלֹא תְמוּתִי). And this statement - he added from his own imagination (וּמִלָּה דָּא - הוּא אוֹסִיף לָהּ מִגַּרְמֵיהּ).

Immediately: And the woman saw that it was good, etc. (מִיָּד: וַתֵּרֶא הָאִשָּׁה כִּי טוֹב וְגו׳) Bereshit 3:6). What did she see? (בַּמֶּה חָמַאת) Rabbi Yitzḥak said: That tree caused fragrances to rise, as it is said: Like the fragrance of a field which Hashem has blessed (אָמַר רַבִּי יִצְחָק: הַהוּא אִילָנָא סָלִיק רֵיחִין - כְּמָה דְּאַתְּ אָמֵר: כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ) (Bereshit 27:27). And because of that fragrance that rose, she desired to eat from it (וּבְגִין הַהוּא רֵיחַ דְּהֲוָה סָלִיק - חָמַדַּת לֵיהּ לְמֵיכַל מִנֵּיהּ).

Rabbi Yose said: It was sight (רַבִּי יוֹסֵי אָמַר: רְאִיָּה הֲוָה). Rabbi Yehudah said to him: But is it not written, And the eyes of both of them were opened? (אָמַר לֵיהּ רַבִּי יְהוּדָה: וְהָא כְּתִיב: וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם) (Bereshit 3:7). He said to him: This was vision taken only at the measure of the tree (אָמַר לֵיהּ: הַאי רְאִיָּה בְּשִׁיעוּרָא דְּאִילָנָא נָקְטַת לֵיהּ), some say: it was the measure of the heart (נ״א: שִׁיעוּרָא דְּלִבָּא הֲוָה), as it is written: And the woman saw - precisely (דִּכְתִיב: וַתֵּרֶא הָאִשָּׁה דַּיְיקָא). And the woman saw that it was good - she saw, and yet she did not truly see (וַתֵּרֶא הָאִשָּׁה כִּי טוֹב חָמַאת וְלָא חָמַאת). That it was good - she perceived that it was good, but was not settled in it (כִּי טוֹב - חָמַאת כִּי טוֹב וְלָא אִתְיַישְׁבַת בֵּיהּ). What is written afterward? And she took of its fruit - it is not written: And she took from it (מַה כְּתִיב לְבָתַר וַתִּקַּח מִפִּרְיוֹ, וְלָא כְּתִיב: וַתִּקַּח מִמֶּנּוּ). She became attached to the place of death (וְהִיא אִתְדַּבְּקַת בְּאֲתַר דְּמוֹתָא), and she brought death upon the whole world (וּגְרִימַת לְכָל עָלְמָא מוֹתָא). And she separated life from death (וְאַפְרִישַׁת חַיֵּי מִן מוֹתָא). And through this sin, separation was caused - the separation of a woman from her husband (וּבְחוֹבָא דָּא - גָּרִים פְּרִישׁוּתָא לְאַפְרָשָׁא אִתְּתָא מִבַּעֲלָהּ). For voice and speech are never separated (דְּהָא קוֹ״ל מִדִּיבּוּר לָא מִתְפָּרְשָׁן לְעָלְמִין). And one who separates voice from speech becomes mute and cannot speak (וּמָאן דְּמַפְרִישׁ קוֹל מִדִּיבּוּר - אִתְאַלַּם וְלָא יָכִיל לְמַלְּלָא). And once speech is removed from him - he is returned to dust (וְכֵיוָן דְּאִשְׁתְּקַל מִנֵּיהּ מִלּוּלָא - אִתְיְיהִיב לְעַפְרָא).

Rabbi Shim‘on said: It is written, I was mute in silence; I held my peace from good, and my pain was stirred (אָמַר רַבִּי שִׁמְעוֹן: כְּתִיב - נֶאֱלַמְתִּי דֻמִיָּה, הֶחֱשֵׁיתִי מִטּוֹב, וּכְאֵבִי נֶעְכָּר) (Tehillim 39:3). I was mute in silence - this verse was spoken by Keneset Yisrael in exile (נֶאֱלַמְתִּי דֻמִיָּה - הַאי קְרָא כְּנֶסֶת יִשְׂרָאֵל אָמְרוּ בְּגָלוּתָא). What is the reason? Because voice gives form to speech (מַאי טַעְמָא בְּגִין דְּקוֹל מְדַבַּר לֵיהּ לְדִבּוּר). Since she is in exile, Kol (All) is separated from her, and the word is no longer heard (כֵּיוָן דְּאִיהִי בְּגָלוּתָא - קוֹל אִתְפְּרַשׁ מִינָהּ, וּמִלָּה לָא אִשְׁתְּמַע). And because of this: I was mute in silence, etc. (וְעַל דָּא: נֶאֱלַמְתִּי דֻמִיָּה וְגו׳). What is the reason? Because I held my peace from good - for the Kol (All) no longer went with her (מַאי טַעְמָא בְּגִין דְּהֶחֱשֵׁיתִי מִטּוֹב - דְּלָא אָזִיל קוֹל בַּהֲדָהּ). And Yisrael say: To You silence is praise (וְיִשְׂרָאֵל אָמְרִי: לְךָ דֻמִיָּה תְהִלָּה) (Tehillim 65:2). What is Silence? It is Tehillah leDavid - praise to David (מַאי דֻמִיָּה דָּא תְּהִלָּה לְדָוִד). For she is Silent in exile - silence without voice (דְּאִיהִי דֻמִיָּה בְּגָלוּתָא, וּשְׁתִיקָא בְּלָא קוֹל). Rabbi Yitzḥak said: What is lecha - to You? (אָמַר רַבִּי יִצְחָק: מַאי לְךָ) It means: Because of You she is silence and stillness, for “Kol” (All) has been removed from her (בְּגִינְךָ אִיהִי דֻמִיָּה וּשְׁתִיקָא - דְּאִסְתַּלְּקָא מִנָּהּ קוֹל). Without money, wine and milk - what connection does this have to that? (וּבְלֹא מְחִיר - יַיִן וְחָלָב - מָה עִנְיָן זֶה אֵצֶל זֶה) Rather, this teaches: Wine is Pachad, and Milk is Chesed (אֶלָּא מְלַמֵּד: שֶׁהַיָּיִן הוּא פַּחַד, וְחָלָב הוּא חֶסֶד). And why is wine mentioned first? Because it is closer to us (וּמִפְּנֵי מָה הִזְכִּיר יַיִן תְּחִילָה מִפְּנֵי שֶׁהוּא קָרוֹב אֵלֵינוּ יוֹתֵר). Wine and Milk - do you think literal wine and milk? Rather say: their resemblance - the likeness of Wine and Milk (יַיִן וְחָלָב סַלְקָא דַּעְתָּךְ אֶלָּא אֵימָא: דְּמוּת יַיִן וְחָלָב).