What exactly did Chavah see that convinced her to eat from the tree?


Rashi: She saw that everything the snake had said about the tree was true; it filled her with pleasure and caused her to believe the snake completely. She saw that "it was good" to be like G-d 1 , that it was "a delight to the eyes" (as it told her 'and your eyes will be opened'), and that it was "desirable to become wise" (as it said 'to distinguish good from evil') 2 .


Seforno: She saw, based on the nature of the location, the air and the pleasant smell of the fruit, that it was good to eat 3 ; "that it was "desirable to become wise" - seeing as Hashem had already informed them that it was "the Tree of Knowledge" 4 .


Ramban: Chavah thought that the prohibition against eating from the Eitz ha'Da'as was because it was poisonous, and she was now surprised to discover that its fruit was good and sweet. And she was further tempted to partake of it when she saw that it was "desirable to become wise" - meaning that it would make her able to choose between two opposites, and that appealed to her.


Targum Yonasan: She saw Sama'el, the Angel of Death, and she was afraid. 5


Bereishis Rabah 15:7: R. Aba says, she saw that the wood itself is good to eat. This is Esrog, whose wood tastes like the fruit. 6


Moshav Zekenim : Why didn't she say "if you ate from it, create worlds for us!"? Before eating, she did not know to contest like this.


It is not however clear, how she could see all these things. (See also the Seforno's answer - refer to 3:6:1:2.)


Lev Eliyahu (Bereishis p.28): How could she see that it is good to eat before eating from it? Once she transgressed the fence and touched it, the Tamei venom of the snake entered her, and she felt great pleasure in touching it, and the Yetzer ha'Ra entered her.


Refer to 2:9:4:1*.


Targum Yonasan was puzzled by the word "va'Tere", for all the things that the Pasuk mentions are not visible. Therefore he explains it in connection with the Sama'el, adding that she was afraid, as that is also the translation of "va'Tere" (commentaries). And, as the Pasuk continues, the fact that she saw the Angel of Death brought home the realization that the Eitz ha'Chayim was indeed what Hashem made it out to be. Refer to 3:2:1:1*.


Pgg: Initially she assumed that Hashem forbade eating the fruits. When she realized that the wood tastes like the fruit, she thought that the Isur was only to "me'Etz ha'Da'as", i.e. the wood, but the fruit is permitted.


Why did Chavah also offer some of the fruit to Adam?


Rashi: She offered him because she was afraid that, if she were to die and not he, perhaps Hashem would create another woman to replace her and Adam would marry her.


Why did he accept it, and why did all the animals subsequently die as well?


Seforno: Adam accepted her offer, because a. he was her husband and b. because 'he was with her' (presumably during intimacy). 1


Rashi: The animals died because Chavah offered them some of the fruit as well. 2


Like we find by the story of Shimshon and Delilah.


It seems logical to say that Chavah offered her husband and the animals some of the fruit so that they too should die, since, as Chazal have said, 'Troubles that are shared by the community serve as a partial consolation'.


Why did the Torah publicize Adam's sin? Hashem did not want to publicize Achan's sin!


Chachmah u'Musar (2 p.456): This teaches that creation of man was in a way that the greatest person can stumble, and all the more so a lowly person needs great zealousness lest he stumble in sin. This is Musar!


רש"י: ראתה דבריו של נחש: למה רש"י לא פירש כפשוטו שראתה את העץ?


גור אריה: גם לפי כן היא ראתה את העץ, ולכן פירש רש"י שראתה את דברי הנחש.


רש"י: והנאו לה והאמינתו: מנין לרש"י להוסיף זאת?


גור אריה: רש"י בא לפרש למה כתוב "ותרא" ולא 'ותשמע'.


למה הנחש הקדים "ונפקחו עיניכם" ל"והייתם לאלוקים", והאשה הקדימה את 'להיות כאלוקים' לפקיחת העיניים?


גור אריה: סדר הדברים כפי שאמר הנחש- פקיחת העיניים תחילה, אבל אצל האשה ה'להיות כאלוקים' היה העיקר ובזה התבוננה תחילה.


וישא אשה אחרת: מנין שמכך היא חששה?


רא"ם: רש"י דייק כך מדכתיב 'עמה'. 1


גור אריה: קשה היה לרש"י למה לא הסתירה מעשיה כדרך החוטאים, ולכן פירש שרצתה שימות.


גור אריה: רש"י ממשיך שהיא נתנה גם לבעלי החיים, ובודאי לא רצתה שיפקחו עיניהם, אלא רצתה שימותו גם הם, וכן לגבי בעלה.


הגור אריה מקשה על הרא"ם שרש"י לא פירש כאן את מילת 'עמה'? ועוד- יש לפרש 'עמה' שיפקחו עיניו כמותה?


מה היה פיתוי הנחש?


מהר"ל (דרך חיים פ"ד מכ"ב, עמ' רה, ד"ה וכדי): באדם ג' כוחות- גוף נפש ושכל, וכנגדם- הקנאה מידה נפשית, התאוה מידה גופנית, והכבוד מידה שכלית. וכנגד זה פיתה הנחש את חוה בשלושה דברים: "טוב העץ למאכל"- תאוה גופנית, 'תאוה לעינים'- כח נפשי (כי כח הראיה הוא כח נפשי), 'ונחמד להשכיל'- כח שכלי (ותוספת דעת זו לא הייתה מעלה אלא חסרון), ונמשך האדם אחר העץ בכל חלקיו.


קשה שהנחש אמר "והייתם...יודעי טוב ורע" (כנגד השכל) והאשה אמרה רק לבסוף "ונחמד העץ להשכיל"?


מהר"ל, (דרוש לשבת הגדול, הגדה של פסח עמ' ריד ד"ה וזה): אילו אכלה מפני רצונה להשכיל לא היה חטאה גדול כל כך כי הייתה זו עבירה לשמה, אבל היא עשתה את הטפל עיקר והקדימה את תאות הגוף וחמדת העיניים והלב (כי העיניים מתאוות למה שהלב חומד). ועוד- אילו נמשכה אחרי השכל לא הייתה באה לידי חטא כלל. הנחש אמר לה רק שיפקחו עיניהם ע"י החטא כי אין דרך המסית לומר עשה עבירה כדי שתהנה.

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