## Kitzur Ba'al HaTurim on Genesis Chapter 3

###### Kitzur Ba'al HaTurim on Genesis 3:6:1
[Kitzur Ba'al HaTurim on Genesis 3:6:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:6:1)

**לעינים** ד' במסורה הכא ואידך כי האדם יראה לעינים. ומתוק האור וטוב לעינים. וכעשן לעינים. האדם יראה לעינים ע"כ לפי ראותו מתוק וטוב לעינים אבל אחריתו כעשן לעינים שגרמו מיתה לכל:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"לעינים" [to the eyes] in the tradition means that the man saw with his eyes. And furthermore, things that are pleasing to the eye, such as light, are good for the eyes, while smoke is harmful to the eyes. Therefore, the man saw with his eyes and according to his sight, the fruit appeared sweet and pleasing to the eyes. However, in the end, it was like smoke in the eyes, causing death for all.


###### Kitzur Ba'al HaTurim on Genesis 3:11:1
[Kitzur Ba'al HaTurim on Genesis 3:11:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:11:1)

**המן** ג' במסורה הכא ואידך המן הסלע הזה. המן הגורן או מן היקב. כמאן דאמר אילן שאכל ממנו אדם הראשון חטה היה וזה המן הגורן וכמו שנקנסה עליו מיתה בשביל המן העץ גם התם נקנסה מיתה על ידי המן הסלע:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"Hamin" (המן) - In this context, it refers to the tree from which Adam ate, also known as the Tree of Knowledge. In other interpretations, it may refer to a specific rock, grain, or winepress. Some say that the tree from which Adam ate was a wheat tree, which would make it the same as the "hamin hagoren" (המן הגורן), the grain from the threshing floor. Just as death was imposed on Adam for eating from the Tree of Knowledge, similarly, death was imposed on him for eating from the other "hamin".


###### Kitzur Ba'al HaTurim on Genesis 3:11:2
[Kitzur Ba'al HaTurim on Genesis 3:11:2](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:11:2)

**אשר צויתיך לבלתי אכל** ס"ת רכיל שהלכת בעצת רכיל:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"Which I commanded you not to eat from it" - In this context, it refers to the sin of listening to the advice of a slanderer, as opposed to the direct commandment from God not to eat from the Tree of Knowledge.


###### Kitzur Ba'al HaTurim on Genesis 3:12:1
[Kitzur Ba'al HaTurim on Genesis 3:12:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:12:1)

**ויאמר האדם האשה אשר נתתה וגו'** זה שאמר הכתוב משיב רעה תחת טובה' לא' תמוש' רעה' ס"ת, האשה. שהיה כפוי טובה באשה שנתן לו לעזר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"And the man said, 'The woman whom You gave to be with me, she gave me from the tree, and I ate.'" In this verse, the Scripture indicates that one repays evil for good. "She," the woman, was a good helpmate for him, which he received from God.


###### Kitzur Ba'al HaTurim on Genesis 3:12:2
[Kitzur Ba'al HaTurim on Genesis 3:12:2](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:12:2)

**היא נתנה לי מן העץ ואוכל** לפי הפשט שהכיתני בעץ עד ששמעתי לדבריה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"She gave me from the tree, and I ate," according to the simple meaning, he was seduced by the tree until he heard its words.


###### Kitzur Ba'al HaTurim on Genesis 3:15:1
[Kitzur Ba'al HaTurim on Genesis 3:15:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:15:1)

**עקב** ג'. דין ואידך הגדיל עלי עקב. והוא יגוד עקב. זהו שדרז"ל על נחש חבל על שמש גדול שאבד מן העולם זהו גם איש שלומי וגו' הגדיל עלי עקב ועוד אמרו גבי ברכת השבטים אע"פ שדימה יהודה לאריה ונפתלי לאילה חזר וברכם כולם בברכה אחת דכתיב איש אשר כברכתו ברך אותם לומר שהשוום לגבורת ארי ולקלות אילה וזהו והוא יגד עקב אע"פ שדימה דן לנחש כלל גם גד באותה ברכה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"עקב" (heel) - both this interpretation and the other one [that עקב means "because"] are valid. [The phrase] "He will bruise your head" emphasizes [God's] punishment [of the serpent], and "you will bruise his heel" refers to the serpent's treachery. This is why our sages said [in reference to the verse in Job 18:10]: "The snare is laid for him in the ground, and a trap for him in the way." This refers both to the serpent, who was cursed to crawl on the ground, and to the Evil Inclination, who seeks to ensnare man in his ways. Similarly, when Jacob blesses his sons, he compares Judah to a lion and Naphtali to a deer, but then blesses them all together with one blessing, stating that each one should be like his respective animal in strength and agility. This is why it says, "And he shall bruise your head" - even though the likeness of Dan is to a serpent, he too is included in the same blessing.


###### Kitzur Ba'al HaTurim on Genesis 3:16:1
[Kitzur Ba'al HaTurim on Genesis 3:16:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:16:1)

**הרבה ארבה** ב' במסורה הכא ואידך הרבה ארבה את זרעך. פירוש עצבונך הוא דם נדות רמז למ"ש כל אשה שדמיה מרובים בניה מרובים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"Greatly increase" in the text here and elsewhere means "I will greatly increase your offspring." The explanation of "your pain" is "the blood of menstruation," hinting at the saying that every woman whose blood is abundant, her children will be abundant.


###### Kitzur Ba'al HaTurim on Genesis 3:18:1
[Kitzur Ba'al HaTurim on Genesis 3:18:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:18:1)

**וקוץ ודרדר תצמיח לך** על אדמת ישראל מדבר בעכו"ם שהן כקוץ ודרדר לישראל רמז בכאן קוץ ודרדר שהן העכו"ם תצמיח לך:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"And thorns and thistles shall it cause to grow for you" - Concerning the Land of Israel, it is said among the Gentiles that they are like thorns and thistles for Israel. The hint here is that the thorns and thistles refer to the Gentiles, which will grow for you.


###### Kitzur Ba'al HaTurim on Genesis 3:20:1
[Kitzur Ba'al HaTurim on Genesis 3:20:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:20:1)

**ויקרא וגו' אשתו חוה** על שם שמחוה וזהו שאמרו עשרה קבין שיחה ירדו לעולם ט' נטלו נשים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"And he called his wife's name Eve" - named after the joy (חוה) that she brings, and this is why it is said that ten measures of speech descended to the world, and nine were taken by women.


###### Kitzur Ba'al HaTurim on Genesis 3:21:1
[Kitzur Ba'al HaTurim on Genesis 3:21:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:21:1)

**וילבשם** ב' במסורה הכא ואידך גבי אהרן וילבשם כתנות. ללמד שעשה הקדוש ברוך הוא לאדם הראשון בגדי כהונה ואיתא בבראשית רבה שבהם היו עובדין הבכורות וח' תיבות בזה הפסוק כנגד הח' בגדי כהונה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
"And He dressed them" (Genesis 3:21). As for Aaron, "And He dressed them with tunics" (Leviticus 8:13). This teaches that the Holy One, blessed be He, made clothes of priesthood for Adam. It is also stated in Genesis Rabbah that the firstborns and the priests served in these garments, and there are eight letters in this verse corresponding to the eight garments of the priesthood.


###### Kitzur Ba'al HaTurim on Genesis 3:24:1
[Kitzur Ba'al HaTurim on Genesis 3:24:1](https://torahapp.org/share/book/Kitzur%20Ba%27al%20HaTurim%20on%20Genesis/r/3:24:1)

**לשמר** נוטריקון לילין שדין מזיקין רוחין:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source::**
The word "לשמר" can be interpreted as a hint or a mnemonic for the phrase "לילין שדין מזיקין רוחין" which means "at night, demons are harmful."