Bereshis - Adam's Sin
Paste link in email or IM
Number of visits: 41 | Number of downloads: 0
When God rebukes Adam for his sin, He tells Adam, "...Because you listened to your wife and ate of the tree from which I commanded you not to eat, the earth will be cursed on your account..." (3:17) Why did Hashem not state the cause of Adam's punishment more directly by saying, "Because you disobeyed me..."? Why state in the indirect form, "Because you listened to your wife?" The sin was that Adam violated God's command by eating of the tree, regardless of the third party (Chava) who coaxed him to sin.
Adam's import and role in the world are delineated in the first chapter of Bereshis (1:27-28). Adam was placed in the universe in the likeness of God, to lead, control and build. He was to populate, conquer and exert his full influence on the world (1:28), being its physical leader and primary being in all ways. (Although Chava was originally biologically part of Adam [see Rashi from Medrash on 1:27], her role was defined somewhat differently even from the start. [See 2:18 and Rashi on 1:29 and 2:22.])
With this in mind, we can easily see why Hashem admonished Adam for having "listened to your (his) wife" rather than phrasing the rebuke in terms of "not listening to Me" or "disobeying Me". By heeding Chava's advice to sin, Adam compromised his role, his very charge in this world. Rather than being a leader at the charge of God, Adam instantly became a follower and abandoned his charge. This is why he was chastised for having "listened to your (his) wife", as Adam's sin was not merely in violating God's command not to eat of the tree; his sin reflected a large-scale abdication of his role and a perversion of his being. Listening to his helpmate (Chava) to sin rather than leading in God's ways represented a total break-down of Adam's purpose as it was intended.
We can now better understand the punishments meted out to Adam and Chava as a result of their aveira (sin). Adam demonstrated that he was incapable of properly leading and taking charge as a being reflective of God's image, as he became a lame follower in sin at the very first opportunity. Thus, rather than being a master over the earth, he would have to struggle with it and live at its mercy, as it were, hoping that the earth would be fertile each season and toiling to bring forth its yield. So, too, Chava lost her unique role of mastery, for rather than having charge and a controlling stature in procreation and bearing children, she was cursed with a subservient role in procreation and would endure suffering during childbirth, being stripped of any image of control and mastery in these endeavors. (See Rashi from Gemara on 2:16.)
On a broader level, we can clearly apply the lessons of Adam and Chava to our lives and behavior patterns. Like Adam and Chava, we are charged to represent God in this world. When our acts become violative of Hashem's mitzvos, we pervert our very role and essence. Mitzvos are not just rules; they define our position and purpose in the world. Rather than viewing ourselves as being commanded to observe the Torah because we are Jews, we need to reevaluate the situation and consider that it is the reverse - that our obligation to keep the Torah is what defines us as Jews. The Torah not only regulates our lives; it defines our lives and our purpose.
Let's strive to elevate ourselves through proper adherence and attitude to Torah and mitzvos and reclaim the divine role charged to Adam and Chava at the beginning.
Adam's import and role in the world are delineated in the first chapter of Bereshis (1:27-28). Adam was placed in the universe in the likeness of God, to lead, control and build. He was to populate, conquer and exert his full influence on the world (1:28), being its physical leader and primary being in all ways. (Although Chava was originally biologically part of Adam [see Rashi from Medrash on 1:27], her role was defined somewhat differently even from the start. [See 2:18 and Rashi on 1:29 and 2:22.])
With this in mind, we can easily see why Hashem admonished Adam for having "listened to your (his) wife" rather than phrasing the rebuke in terms of "not listening to Me" or "disobeying Me". By heeding Chava's advice to sin, Adam compromised his role, his very charge in this world. Rather than being a leader at the charge of God, Adam instantly became a follower and abandoned his charge. This is why he was chastised for having "listened to your (his) wife", as Adam's sin was not merely in violating God's command not to eat of the tree; his sin reflected a large-scale abdication of his role and a perversion of his being. Listening to his helpmate (Chava) to sin rather than leading in God's ways represented a total break-down of Adam's purpose as it was intended.
We can now better understand the punishments meted out to Adam and Chava as a result of their aveira (sin). Adam demonstrated that he was incapable of properly leading and taking charge as a being reflective of God's image, as he became a lame follower in sin at the very first opportunity. Thus, rather than being a master over the earth, he would have to struggle with it and live at its mercy, as it were, hoping that the earth would be fertile each season and toiling to bring forth its yield. So, too, Chava lost her unique role of mastery, for rather than having charge and a controlling stature in procreation and bearing children, she was cursed with a subservient role in procreation and would endure suffering during childbirth, being stripped of any image of control and mastery in these endeavors. (See Rashi from Gemara on 2:16.)
On a broader level, we can clearly apply the lessons of Adam and Chava to our lives and behavior patterns. Like Adam and Chava, we are charged to represent God in this world. When our acts become violative of Hashem's mitzvos, we pervert our very role and essence. Mitzvos are not just rules; they define our position and purpose in the world. Rather than viewing ourselves as being commanded to observe the Torah because we are Jews, we need to reevaluate the situation and consider that it is the reverse - that our obligation to keep the Torah is what defines us as Jews. The Torah not only regulates our lives; it defines our lives and our purpose.
Let's strive to elevate ourselves through proper adherence and attitude to Torah and mitzvos and reclaim the divine role charged to Adam and Chava at the beginning.
RSS
iTunes
Podcast
E-mail
