## Sforno on Genesis Chapter 3

###### Sforno on Genesis 3:1:1
[Sforno on Genesis 3:1:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:1:1)

**וְהַנָּחָשׁ.** הוּא שָׂטָן הוּא יֵצֶר הָרָע (בבא בתרא טז.) רַב הַהֶזֵּק עִם מִעוּט הֱיוֹתוֹ נִרְאֶה. כִּי אָמְנָם יִקָּרֵא הַדָּבָר בְּשֵׁם אֵיזֶה דּוֹמֶה לוֹ, כְּמוֹ שֶׁנִּקְרָא הַמֶּלֶךְ אַרְיֵה כְּאָמְרוֹ "עָלָה אַרְיֵה מִסֻּבְּכוֹ" (ירמיהו ד:ז), וְיִקָּרֵא הָאוֹיְבִים הַמַּזִּיקִים נְחָשִׁים צִפְעוֹנִים אֲשֶׁר אֵין לָהֶם לַחַשׁ, כְּאָמְרוֹ "הִנְנִי מְשַׁלֵּחַ בָּכֶם נְחָשִׁים צִפְעוֹנִים וְכוּ'" (ירמיהו ח:יז). וְעַל זֶה הַדֶּרֶךְ קָרָא בְּזֶה הַמָּקוֹם אֶת הַיֵּצֶר הָרָע הַמַּחֲטִיא נָחָשׁ, בִּהְיוֹתוֹ דּוֹמֶה לְנָחָשׁ אֲשֶׁר תּוֹעַלְתּוֹ בַּמְּצִיאוּת מְעַט מְאֹד וְנִזְקוֹ רַב עִם מִעוּט הֵרָאוֹתוֹ. וּכְבָר אָמְרוּ זִכְרוֹנָם לִבְרָכָה (פרקי דרבי אליעזר יג) שֶׁהָיָה סמא"ל רוֹכֵב עָלָיו, וְהוּא שֶׁהַכֹּחַ הַמִּתְאַוֶּה הַמַּחֲטִיא יַעֲשֶׂה זֶה בְּאֶמְצָעוּת הַכֹּחַ הַמְּדַמֶּה הַמּוֹבִיל אֵלָיו דִּמְיוֹנֵי הַתַּעֲנוּגִים הַחוֹמְרִיִּים הַמַּטִּים מִדֶּרֶךְ הַשְּׁלֵמוּת הַמְכֻוָּן מֵאֵת הָאֵל יִתְבָּרַךְ, כִּי אָמְנָם הַכֹּחַ הַמִּתְאַוֶּה עִם דִּמְיוֹנֵי הַתַּעֲנוּגִים הַמּוֹבִילִים אֵלָיו הֵם מְצֻוִּים לַכֹּחוֹת הַגַּשְׁמִיּוֹת הַפּוֹעֲלוֹת וּמַחֲטִיאִים כַּוָּנַת וּרְצוֹן הָאֵל יִתְבָּרַךְ כְּשֶׁלֹּא יִתְקוֹמֵם עֲלֵיהֶם הַכֹּחַ הַשִּׂכְלִי וְיִמְחֶה בָּהֶם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (ירושלמי ברכות א:ח) "עֵינָא וְלִבָּא סַרְסוּרֵי דְחֶטְאָה", אֲשֶׁר עַל זֶה הִזְהִיר בְּאָמְרוֹ "וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם" (במדבר טו:לט):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והנחש, another word for Satan, which itself is a way of describing the evil urge. (Baba Batra 16). The reason why this evil urge is compared to a serpent is that just like a serpent which makes itself as invisible as possible, blending in with its environment, and yet causes more damage than the most prominently visible obstacles, so the evil urge lurks where one does not suspect to find it. It is a common practice to name phenomena according to other well known phenomena, such as calling the king “lion,” to show what is expected of a king, i.e. strength, fearlessness, etc. (compare Jeremiah 4,7 “the lion has come up from his thicket,” a reference to King Nevuchadnezzar) Also in Jeremiah 8,17 Israel’s enemies are referred to as נחשים צפעונים אשר אין להם לחש, “adders which cannot be charmed.” G’d, using a metaphor, calls the evil urge נחש, in our verse. Anything or anybody who leads Israel into sin is termed נחש. The reason why a serpent has been chosen for such a metaphor is that it is a creature whose potential harm is huge, whereas its potential benefit to man is minimal. Moreover, seeing that its visibility is minimal, it is similar to the evil urge who never attacks frontally, and often poses as friend rather than as enemy. Our sages in Pirkey de Rabbi Eliezer chapter 13 already enlarged on this metaphor by describing Samael as riding the serpent, meaning “taking advantage of this power of imagination.” The insidious nature of the evil urge consists of the fact that it conjures up in our imagination something desirable, which because of its desirability we rationalize into considering as harmless, harbouring no physical or spiritual danger for us. Greed, lust, combined with one’s imagination is a powerful tool for leading man into sin. Unless man is able to harness the power of reason against such insidious attempts to trick him into disobedience against G’d by giving in to his desire for gratification of his senses, he will fall victim to the evil urge’s machinations. When our sages (Jerusalem Talmud Berachot 1.8) said עינא ולבא סרסורי דחטאה, “the eyes and the heart are agents of sin,” they referred to the warning against the evil urge we recite twice daily in the last section of the keriyat shema. (Numbers 15,39).


###### Sforno on Genesis 3:1:2
[Sforno on Genesis 3:1:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:1:2)

**הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה.** כִּי הַכֹּחַ הַדִּמְיוֹנִי הַמּוֹבִיל תְּמוּנוֹת הַתַּעֲנוּגִים אֶל הַכֹּחַ הַמִּתְאַוֶּה הָיָה חָזָק בָּהֶם יוֹתֵר מִמַּה שֶׁהָיָה בִּשְׁאָר בַּעֲלֵי חַיִּים, כְּאָמְרָם (סוכה נב:) "כָּל הַגָּדוֹל מֵחֲבֵרוֹ יִצְרוֹ גָּדוֹל מִמֶּנּוּ".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
היה ערום מכל חית השדה, for the power of imagination which dangles before our mental eye all sorts of visions designed to stir our desire is more powerful within man than within any other creature This is what the sages meant when they said: (Sukkah 52) “anyone who is of greater stature than his fellow also has to contend with a more powerful evil urge than his fellow.”


###### Sforno on Genesis 3:1:3
[Sforno on Genesis 3:1:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:1:3)

**וַיֹּאמֶר אֶל הָאִשָּׁה.** כִּי שִׂכְלָהּ הֶחָלוּשׁ הִתְעַצֵּל מֵהִתְבּוֹנֵן וְלֹא הִתְקוֹמֵם עַל הַדִּמְיוֹן הַכּוֹזֵב, וְצִיֵּר אָז כֹּחָהּ הַמְדַמֶּה כִּי אָמְנָם **אַף כִּי אָמַר אֱלֹהִים**. שֶׁאַף עַל פִּי שֶׁאָמַר אֱלֹהִים **לֹא תֹאכְלוּ** מֵעֵץ הַדַּעַת **פֶּן תְּמֻתוּן**, מִכָּל מָקוֹם לֹא יִתְאַמֵּת זֶה. וּבְכֵן אָמַר שֶׁכְּשֶׁהַנָּחָשׁ, וְהוּא הַדִּמְיוֹן, הִתְחִיל לָשׂוּם סָפֵק כָּזֶה, הִנֵּה הָאִשָּׁה בְּשִׂכְלָהּ הֶחָלוּשׁ אָמְרָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר אל האשה, her relatively weak intellect was too lazy to understand that the images dangled before her eyes were a fatah morgana, illusion. אף כי אמר אלוקים, even though G’d has said not to eat from the tree of knowledge פן תמותון, in order that you do not die, this is not true, you will not die. Once the “serpent,” i.e. her power of imagination had sown the seed of doubt in her mind, so that her intelligence had already been undermined, she said:


###### Sforno on Genesis 3:2:1
[Sforno on Genesis 3:2:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:2:1)

**מִפְּרִי עֵץ הַגָּן נֹאכֵל.** וְאֵין לָנוּ צֹרֶךְ לְהִכָּנֵס בְּסַכָּנַת אֲכִילַת עֵץ שֶׁהָאֵל יִתְבָּרַךְ אָמַר לָנוּ שֶׁבְּאָכְלֵנוּ מִמֶּנּוּ נָמוּת. אָמְנָם הַדִּמְיוֹן הִתְחַזֵּק לְיַחֵס קִנְאָה וְשֶׁקֶר חַס וְחָלִילָה לָאֵל יִתְבָּרַךְ, וְצִיֵּר שֶׁאָסַר אוֹתוֹ הַפְּרִי כְּדֵי שֶׁלֹּא יַשִּׂיגוּ בּוֹ הַתּוֹעֶלֶת לִהְיוֹת **כֵּאלֹהִים**, וְשֶׁלֹּא יְסַבֵּב מָוֶת כְּלָל. וּבְכֵן אָמַר אֶל הָאִשָּׁה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עץ הגן נאכלת, “we can eat from the trees of the garden and do not need to endanger our lives by eating from the tree that G’d has prohibited us to eat from on pain of death.” Having said this, however, her power of imagination kept nagging at her weighing the possibility that G’d might indeed be jealous of competition from his creature. Her doubt, i.e. the voice of the evil urge, was expressed in the words


###### Sforno on Genesis 3:4:1
[Sforno on Genesis 3:4:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:4:1)

**לֹא מוֹת תְּמֻתוּן כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם.** לֹא אָסַר אוֹתוֹ הַפְּרִי מִפְּנֵי חֲשַׁשׁ מִיתָה כְּלָל, אֶלָּא מִפְּנֵי שֶׁהוּא יוֹדֵעַ שֶׁתַּשִּׂיגוּ בַּאֲכִילָתוֹ תּוֹסֶפֶת יְדִיעָה, וְכֹה תִּהְיוּ **כֵּאלֹהִים** שְׁלֵמִים בַּמַּדָּע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא מות תמותון “you will sure not die, כי יודע אלוקים כי בים אכלכם ממנו ונפקחו עיניכם, G’d did not forbid this fruit because it is lethal, but because He knows that through eating it you will attain additional knowledge so that you will be just like G’d, possessing total knowledge.


###### Sforno on Genesis 3:6:1
[Sforno on Genesis 3:6:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:6:1)

**וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל.** הִכִּירָה שֶׁהָיָה עָרֵב לְמַאֲכָל בִּשְׁבִיל טֶבַע הַמָּקוֹם וַאֲוִירוֹ וְרֵיחַ הַפְּרִי:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותרא האשה כי טוב העץ למאכל, she realized that the tree was good to eat due to its location, its nature and the pleasant fragrance of its fruit.


###### Sforno on Genesis 3:6:2
[Sforno on Genesis 3:6:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:6:2)

**וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל.** שֶׁכְּבָר אָמַר הָאֵל יִתְבָּרַךְ שֶׁהוּא עֵץ הַדַּעַת:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונחמד העץ להשכיל, seeing that G’d Himself had already described the tree as being the tree of knowledge.


###### Sforno on Genesis 3:6:3
[Sforno on Genesis 3:6:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:6:3)

**גַּם לְאִישָׁהּ עִמָּהּ.** נִפְתָּה לִבּוֹ לִדְבָרֶיהָ מִפְּנֵי שֶׁהָיָה אִישָׁהּ, וּבִשְׁבִיל הֱיוֹתוֹ עִמָּהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גם לאישה עמה, his heart was open to her words because he was her husband, and because he was by her side.


###### Sforno on Genesis 3:7:1
[Sforno on Genesis 3:7:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:7:1)

**וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם.** נָתְנוּ לֵב אֶל כָּל עָרֵב וְתַעֲנוּג, אַף עַל פִּי שֶׁיַּזִּיק, כִּי שִׂימַת לֵב וְהַהַשְׁגָּחָה בַּדָּבָר תִּקָּרֵא פְּקִיחַת עַיִן, כְּאָמְרוֹ "אַף עַל זֶה פָּקַחְתָּ עֵינֶיךָ" (איוב יד:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותפקחנה עיני שניהם, they compared mentally, the advantages they had gained through the pleasant sensation of eating from the fruit of the tree, and the harm they had caused themselves thereby. The expression פקח implies weighing something carefully with both heart and mind. We find an example of this expression in such a sense in Job 14,3 אף על זה פקחת עינים, “Do you fix your gaze even on such a one?” [Job referring to the transient nature of man and if he is worth G’d’s attention. Ed.]


###### Sforno on Genesis 3:7:2
[Sforno on Genesis 3:7:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:7:2)

**וַיֵּדְעוּ כִּי עֵירֻמִּים הֵם.** יָדְעוּ שֶׁרָאוּי לְכַסּוֹת מְקוֹם הָעֶרְוָה, בִּהְיוֹת מֵעַתָּה רוֹב פְּעֻלָּתוֹ מְכֻוֶּנֶת לְתַעֲנוּג מָאוּס וּמַזִּיק:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וידעו כי ערומים הם, they realized that they needed to cover their genitals which in future would serve mainly as organs designed to gratify their physical urges.


###### Sforno on Genesis 3:8:1
[Sforno on Genesis 3:8:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:8:1)

**מִתְהַלֵּךְ בַּגָּן.** אָנָה וְאָנָה כְּפִי הַתַּכְלִית הַמְכֻוָּן, כְּמוֹ "הִתְהַלֵּךְ בָּאָרֶץ" (בראשית יג:יז) וְ"יִתְהַלְּכוּ מִגּוֹי אֶל גּוֹי" (תהלים קה:יג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מתהלך בגן, back and forth, in accordance with the requirements of their purpose. The word is similar in meaning to Genesis 13,17 where Avraham is instructed by G’d התהלך to “crisscross the land of Canaan, in order to symbolically lay claim to it.” The same construction is also found in Psalms 105,13 ויתהלכו מגוי אל גוי, “they wandered from nation to nation.”


###### Sforno on Genesis 3:8:2
[Sforno on Genesis 3:8:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:8:2)

**לְרוּחַ הַיּוֹם.** לִרְצוֹן הַיּוֹם לַעֲשׂוֹת הַדְּבָרִים הַנִּרְצִים בְּאוֹתוֹ יוֹם, כְּמוֹ שֶׁעָשָׂה בִּשְׁאָר יְמֵי בְרֵאשִׁית, וּכְמוֹ שֶׁעָשָׂה בְּאוֹתוֹ יוֹם קֹדֶם חֶטְאָם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לרוח היום, according to His pleasure on that day. The word רוח is used in the abstract, spiritual sense, not referring to a breeze. This is no different that what G’d had also done during the other days of creation, and as He had been doing on this same day (sixth day of creation) prior to Adam’s sin.


###### Sforno on Genesis 3:8:3
[Sforno on Genesis 3:8:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:8:3)

**וַיִּתְחַבֵּא.** כְּאָמְרוֹ "וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר" (דברים כג:טו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויתחבא, as the Torah wrote in Deuteronomy 23,15 ולא יראה בך ערות דבר, “no exposure of genitals (or other shameful matters) shall be visible on you.”


###### Sforno on Genesis 3:9:1
[Sforno on Genesis 3:9:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:9:1)

**אַיֶּכָּה.** שֶׁאֵינְךָ נִרְאֶה בַּגַּן כְּמֵאָז, שֶׁנֶּחְבֵּאתָ עַתָּה וְלֹא עָשִׂיתָ כֵּן מִקּוֹדֶם?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**Where are you.** Why do you not show yourselves openly as before?


###### Sforno on Genesis 3:10:1
[Sforno on Genesis 3:10:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:10:1)

**וָאִירָא.** כְּמוֹ שֶׁקָּרָה לְיִשְׂרָאֵל אַחַר חֶטְאָם, כְּאָמְרוֹ "וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו" (שמות לד:ל).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואירא, this feeling of fear is similar to that experienced by the Jewish people in Exodus 34,30 when, because of the sin of the golden calf, the people were afraid to face him after his face radiated light when he returned from Mount Sinai.


###### Sforno on Genesis 3:11:1
[Sforno on Genesis 3:11:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:11:1)

**מִי הִגִּיד לְךָ.** יְדִיעַת הַטּוֹב וְהָרָע?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מי הגיד לך, who revealed to you the difference between good and evil?


###### Sforno on Genesis 3:11:2
[Sforno on Genesis 3:11:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:11:2)

**כִּי עֵירֹם אָתָּה.** שֶׁבִּשְׁבִיל זֶה תִּהְיֶה רָאוּי לְהִתְכַּסּוֹת:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי עירום אתה, that on account of familiarity with evil you felt the need to cover your genitals.


###### Sforno on Genesis 3:12:1
[Sforno on Genesis 3:12:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:12:1)

**הִיא.** שֶׁ**נָּתַתָּ** אוֹתָהּ לְעֵזֶר וּלְהוֹעִיל:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
היא, she, who was meant to be an assistant to me has turned out to be the opposite.


###### Sforno on Genesis 3:12:2
[Sforno on Genesis 3:12:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:12:2)

**נָתְנָה לִּי מִן הָעֵץ.** וְהָיְתָה לְמִכְשׁוֹל, וּבָזֶה יִחֵס אַשְׁמָתוֹ לְקוֹנוֹ תְּמוּרַת הַתְּשׁוּבָה שֶׁהָיְתָה רְאוּיָה לוֹ, כְּמוֹ שֶׁעָשָׂה דָּוִד בְּאָמְרוֹ אֶל נָתָן "חָטָאתִי" (שמואל ב יב:יג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נתנה לי מן העץ, and has become a hindrance instead of a help. By saying these words, Adam tried to blame his Creator for having committed a sin. Adam, instead of being defensive by repenting, apologizing, admitting his guilt, as did David when the prophet Natan had called him to order over his conduct with Bat Sheva, (Samuel II 12,13)


###### Sforno on Genesis 3:13:1
[Sforno on Genesis 3:13:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:13:1)

**מַה זֹּאת עָשִׂית.** אָמַר זֶה לְעוֹרֵר גַּם אוֹתָהּ אֶל הַתְּשׁוּבָה, כִּי לֹא יַחְפֹּץ בְּמוֹת הַמֵּת כִּי אִם בְּשׁוּבוֹ (יחזקאל יח:כג, יח:לב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**What is this that you have done.** Hashem said this to arouse her to repent.


###### Sforno on Genesis 3:14:1
[Sforno on Genesis 3:14:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:14:1)

**אָרוּר אַתָּה מִכָּל.** שֶׁיַּשִּׂיג תַּאֲווֹתָיו וּצְרָכָיו בְּצַעַר וּבְחֶסְרוֹן תַּעֲנוּג יוֹתֵר מִכָּל שְׁאָר בַּעֲלֵי חַיִּים, כְּאָמְרָם "רָאִיתָ חַיָּה וְעוֹף שֶׁהֵם בְּנֵי אוּמָּנוּת וְהֵם מִתְפַּרְנְסִים שֶׁלֹּא בְּצַעַר" (קידושין פב:). וּפֵרֵשׁ זֶה בְּאָמְרוֹ **עַל גְּחֹנְךָ תֵלֵךְ**, שֶׁתַּשִּׂיג מְזוֹנוֹתֶיךָ בְּצַעַר, כְּאָמְרָם (ברכות נח) "שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי", וְאָמְרוּ כַּמָּה טְרָחוֹת טָרַח אָדָם הָרִאשׁוֹן עַד שֶׁלֹּא אָכַל פַּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ארור אתה מכל. The serpent was condemned henceforth to attain its needs as well as its desires only through experiencing more pain and greater lack of pleasure than all the other creatures. Compare Kidushin 82 ראית חיה ועוף שהם בני אומנות והם מתפרנסים שלא בצער, “Did you ever see a beast or bird practicing a vocation, and yet they find their livelihood without pain?” [the scholar makes the point that our parnassah lies in the hands of G’d and is not due to our professional level. Ed.] G’d’s curse is explained in detail by the words על גחונך תלך, “you will have to crawl on your belly.” This means that the serpent will find its sustenance only laboriously, experiencing frustration in doing so. Our sages (Berachot 58) mention how many laborious stages the kernel of wheat had to undergo until Adam finally was able to eat the bread that he made out of it.


###### Sforno on Genesis 3:14:2
[Sforno on Genesis 3:14:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:14:2)

**וְעָפָר תֹּאכַל.** שֶׁלֹּא תַּשִּׂיג אֶת הַתַּעֲנוּג שֶׁהָיָה לְךָ קוֹדֶם הַחֵטְא בְּמַאֲכָל וּבְמִשְׁתֶּה וּבְמִשְׁגָּל, כְּמוֹ שֶׁקָּרָה לְיִשְׂרָאֵל בְּחֶטְאָם, כְּאָמְרָם (סוטה מט.) "הַטָּהֳרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ, וְהַמַּעַשְׂרוֹת נָטְלוּ אֶת שׁוּמַן הַדָּגָן":

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועפר תאכל, you will not enjoy the food (or other earthly pleasures) previously enjoyable. The Talmud Sotah 49 describes something similar happening to the Jewish people as a whole after the destruction of the Temple, saying: הטהרה נטלה את הטעם ואת הריח, והמעשרות נטלו את שומן הדגן, [the subject being the negative fallout for the entire nation of the destruction of the Temple, Ed.] “previously pleasant tasting and fragrant foods no longer tasted as well with the exception of food which needed to be consumed in a state of ritual purity, and the tithes now assumed the richness of cereals.”


###### Sforno on Genesis 3:15:1
[Sforno on Genesis 3:15:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:15:1)

**וְאֵיבָה אָשִׁית.** שֶׁתִּהְיֶה נִמְאֶסֶת בְּעֵינֵי הַכֹּחַ הַדִּמְיוֹנִי אֲפִלּוּ שֶׁלָּהּ, כְּאָמְרָם (שבת קנב.) "אִשָּׁה חֵמֶת מָלֵא צוֹאָה וּפִיהָ מָלֵא דָם". וְזֶה יְדֻמֶּה אֵצֶל הַזָּכָר וְהַנְּקֵבָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואיבה אשית, woman would henceforth be an object of disgust even in her own estimation, as described in the Talmud (Shabbat 152) “although a woman is a vessel full of excrement and her orifice full of blood,” (men run after her as if she was the most desirable creature) This was going to be the relationship between males and females in the future, not only that between Adam and Chavah [who apparently could not bring himself to have intercourse with her for the next 130 years. Ed.]


###### Sforno on Genesis 3:15:2
[Sforno on Genesis 3:15:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:15:2)

**וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ.** לֹא יִהְיֶה זֶה בֵּין אָדָם וְחַוָּה בִּלְבָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובין זרעך ובין זרעה, not only between Adam and Chavah, but also between their respective male and female offspring.


###### Sforno on Genesis 3:15:3
[Sforno on Genesis 3:15:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:15:3)

**הוּא יְשׁוּפְךָ רֹאשׁ.** הַכֹּחַ הַדִּמְיוֹנִי יְמַעֵט אֶת הַתַּעֲנוּג בִּתְחִלַּת הַשָּׂגָתוֹ, בְּמַה שֶׁיְּדַמֶּה וִיצַיֵּר יִרְאַת הֶזֵּק בְּאֵיכוּת הַתַּעֲנוּג וְכַמּוּתוֹ וְסִדְרוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הוא ישופך ראש, these thoughts crossing man’s mind will reduce the satisfaction he obtains already in the early stages of sexual intercourse, a feeling gradually reinforced when he considers the potential harm he may cause himself by indulging in copulation, diminishing both the qualitative and quantitative enjoyment of it.


###### Sforno on Genesis 3:15:4
[Sforno on Genesis 3:15:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:15:4)

**וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב.** כִּי הַמִּתְאַוֶּה בְּהִתְגַּבְּרוֹ יוֹלִיד הַהֶיזֵּק בְּסוֹף הַתַּעֲנוּג:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתה תשופנו עקב, he who initially derives pleasure from his superiority will eventually cause himself harm at the end of the pleasure cycle.


###### Sforno on Genesis 3:16:1
[Sforno on Genesis 3:16:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:16:1)

**הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ.** דַּם הַנִּדּוֹת הַנִּקְרָא "נִדַּת דְּוֹתָהּ" (ויקרא יב:ב), כִּי אָמְנָם הִיא אָז "כָּל הַיּוֹם דָּוָה" (איכה א:יג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הרבה ארבה עצבונך, the menstrual blood, known in the Torah and Talmud as נדת דותה (Niddah 9 and Leviticus 12,2) The prophet Jeremiah in Lamentations 1,13 describes the state of the Jewish people after the destruction of the Temple as כל היום דוה, as if she lost menstrual blood all day long.


###### Sforno on Genesis 3:16:2
[Sforno on Genesis 3:16:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:16:2)

**וְהֵרוֹנֵךְ.** הֵפֶךְ מַה שֶׁהָיָה קוֹדֶם הַחֵטְא, כְּאָמְרָם בּוֹ בַיּוֹם נִבְרְאוּ, בּוֹ בַיּוֹם שִׁמְּשׁוּ, בּוֹ בַיּוֹם הוֹצִיאוּ תּוֹלָדוֹת (בראשית רבה כב:ב), וְכָזֹאת אָמְרוּ שֶׁתְּהִי לֶעָתִיד כְּאָמְרָם עֲתִידָה אִשָּׁה שֶׁתֵּלֵד בְּכָל יוֹם (שבת ל.), וְזֶה כִּי אָמְנָם יִשְׂרָאֵל יִהְיוּ לְרָצוֹן לִפְנֵי הָאֵל יִתְבָּרַךְ כְּמוֹ שֶׁהָיָה אָדָם הָרִאשׁוֹן קוֹדֶם חֶטְאוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והרונך, her pregnancy will be exactly the opposite of what it had been before she sinned. Our sages (Bereshit Rabbah 22,22) describe that at that time Adam and Chavah were created, copulated, and produced offspring, all on the same day. This is also what things will be like in the future according to Shabbat 30 “in the future woman will be able to give birth every day.” Such a situation will occur when the Jewish people once more regain G’d’s favour, as had been the case prior to the original sin.


###### Sforno on Genesis 3:16:3
[Sforno on Genesis 3:16:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:16:3)

**בְּעֶצֶב תֵּלְדִי בָנִים.** תְּגַדְּלִי אוֹתָם בְּצַעַר יוֹתֵר מִשְּׁאָר בַּעֲלֵי חַיִּים. כִּי אָמְנָם תֵּאָמֵר מִלַּת לֵידָה עַל הַגִּדּוּל, כְּאָמְרוֹ "חֲמֵשֶׁת בְּנֵי מִיכַל בַּת שָׁאוּל אֲשֶׁר יָלְדָה לְעַדְרִיאֵל בֶּן בַּרְזִלַּי הַמְּחוֹלָתִי" (שמואל ב כא:ח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בעצב תלדי בנים, you will experience anguish while engaged in raising them, by comparison to the other creatures on earth who do not experience such prolonged periods during which they have to look after all the needs of their young. The word לידה does appear in the context of raising children (not even one’s own) such as in the case of Michal, daughter of King Sha-ul, wife of David of whom we are told (Samuel II 21,8) חמשת בני מיכל בת שאול אשר ילדה לעדריאל בן ברזילי המחולתי“the five sons of Michal, daughter of Sha-ul whom she had born to Adriel son of Barzilai the Mecholti.” [Michal had not given birth to these five sons, but her older sister Merav, who had died very young so that Michal, her sister, had raised her nephews. Ed.]


###### Sforno on Genesis 3:17:1
[Sforno on Genesis 3:17:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:17:1)

**כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ.** בְּיַחֲסָה לָאֵל יִתְבָּרַךְ שֶׁקֶר וְקִנְאָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי שמעת לקול אשתך, by attributing to G’d such negative characteristics as lying and jealousy.


###### Sforno on Genesis 3:17:2
[Sforno on Genesis 3:17:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:17:2)

**וַתֹּאכַל מִן הָעֵץ.** שֶׁמָּרִיתָ וְהִתְחַיַּיבְתָּ מִיתָה כְּמוֹ שֶׁהָיְתָה הַהַתְרָאָה. הִנֵּה בִּשְׁבִיל שֶׁ**שָּׁמַעְתָּ** וְקִבַּלְתָּ אֶת סְבָרָתָהּ לַחֲשׁוֹב אֶל ה' תּוֹעֶה, **אֲרוּרָה הָאֲדָמָה** שֶׁ"לֹּא תוֹסִיף תֵּת כֹּחָהּ לְךָ" (בראשית ד:יב) בִּלְתִּי עֲבוֹדָה. וּבִשְׁבִיל שֶׁמָּרִיתָ וְעָבַרְתָּ עַל מִצְוָתִי:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאכל מן העץ, thereby rebelling and causing yourself death as you had been warned about. Because you listened and accepted the argument to think of G’d as imperfect, ארורה האדמה, the earth will not continue to put its potential at your disposal without your having to exert yourself by hard labour. Furthermore, also because you rebelled and violated My command,


###### Sforno on Genesis 3:19:1
[Sforno on Genesis 3:19:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:19:1)

**וְאֶל עָפָר תָּשׁוּב.** כְּמוֹ שֶׁהֵעִידוֹתִי בְּךָ כְּשֶׁצִּוִּיתִי וְאָמַרְתִּי "בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת" (בראשית ב:יז), שֶׁתִּהְיֶה מוּכָן אֶל הַמָּוֶת בַּסּוֹף.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל עפר תשוב, you will revert to dust, just as I had told you “on the day you eat from it you will surely become mortal.” (not that he would actually die on that same day).


###### Sforno on Genesis 3:20:1
[Sforno on Genesis 3:20:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:20:1)

**חַוָּה.** שֶׁצְּרִיכָה לִחְיוֹת וּלְגַדֵּל הַבָּנִים בְּחֶטְאָהּ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
חוה, she is a necessary requirement for the human species to continue life on earth.


###### Sforno on Genesis 3:20:2
[Sforno on Genesis 3:20:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:20:2)

**כִּי הִיא הָיְתָה אֵם כָּל חָי.** אַף עַל פִּי שֶׁזֶּה יִקְרֶה גַּם לִשְׁאָר הַנָּשִׁים, מִכָּל מָקוֹם הִיא לְבַדָּהּ בָּזֶה הַשֵּׁם, כִּי הִיא הָיְתָה רִאשׁוֹנָה לְכֻלָּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי היא היתה אם כל חי, even though the function of the female of the species listed here also applies to all women after Chavah, she is used as the role model and therefore accorded this name. The reason is that she was the first woman ever to fulfill this role.


###### Sforno on Genesis 3:21:1
[Sforno on Genesis 3:21:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:21:1)

**וַיַּעַשׂ כָּתְנוֹת עוֹר.** בִּלְתִּי הִשְׁתַּדְּלוּת אָדָם, כְּעִנְיָן לֶעָתִיד כְּאָמְרָם (כתובות קיא:) "עֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתּוֹצִיא גְּלֻסְקָאוֹת וּכְלֵי מִילַת".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעש ...כתנות עור, without any input by man, similar to a description of the Talmud of what the earth will produce without human input in idyllic times when ready made bread rolls will be produced by the earth (Shabbat 30)


###### Sforno on Genesis 3:21:2
[Sforno on Genesis 3:21:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:21:2)

**וַיַּלְבִּשֵׁם.** שֶׁלֹּא יְגָרְשֵׁם עֲרֻמִּים, פֶּן בְּלָבְשָׁם אַחַר כָּךְ בְּהִשְׁתַּדְּלוּתָם יַחְשְׁבוּ שֶׁהוֹסִיפוּ מַעֲלָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וילבישם, in order that He would not have to expel them from Gan Eden while they were naked. Not only that, but if they would dress themselves in these coats after having been expelled, they might delude themselves that they had improved on G’d’s handiwork.


###### Sforno on Genesis 3:22:1
[Sforno on Genesis 3:22:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:22:1)

**כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע.** הוּא יוֹדֵעַ טוֹב וָרָע עִם הֱיוֹתוֹ בְּצַלְמֵנוּ, וְאִם יִהְיֶה נִצְחִי בְּזֶה הָעִנְיָן, הִנֵּה יִרְדּוֹף כָּל הַיָּמִים אַחַר הֶעָרֵב וְיַשְׁלִיךְ אַחֲרֵי גֵוּוֹ כָּל הַשָּׂגָה שִׂכְלִית וְכָל מַעֲשֶׂה טוֹב, וְלֹא יַשִּׂיג הָאוֹשֶׁר הָרוּחָנִי הַמְכֻוָּן מֵאֵת הָאֵל יִתְבָּרַךְ בְּצַלְמוֹ וּדְמוּתוֹ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כאחד ממנו לדעת טוב ורע, he will know good and evil even while continuing to wear “our image.” This would be an intolerable situation, as in spite of his tendency to give in to his evil urge he would live on forever. [the author considers בצלמנו as a reference to the infinite life prevailing among the celestial beings. Ed.] In such circumstances, this Adam whose evil urge was active would continue to chase the material blessings of this world, something which would prevent him from reaching the spiritual aims set for him on earth when G’d made him in the divine image.


###### Sforno on Genesis 3:23:1
[Sforno on Genesis 3:23:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:23:1)

**וַיְשַׁלְּחֵהוּ.** צִוָּה שֶׁיֵּלֵךְ מִשָּׁם, כְּמוֹ "לְמַהֵר לְשַׁלְּחָם מִן הָאָרֶץ" (שמות יב:לג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישלחהו, He expelled him. G’d ordered Adam to leave the garden. The expression is used in the same vein as Exodus 12,33 למהר לשלחם מן הארץ, “hastening to send them out of the country.” (Pharaoh)


###### Sforno on Genesis 3:23:2
[Sforno on Genesis 3:23:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:23:2)

**הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם.** שֶׁיִּהְיֶה הַמָּקוֹם הַהוּא וַאֲוִירוֹ נָאוֹת לְמִזְגוֹ וּמְזוֹנוֹ וּצְרָכָיו יוֹתֵר מִשְּׁאָר חֶלְקֵי הָאֲדָמָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
האדמה אשר לוקח משם, the place to which Adam was transferred was compatible with the requirements of his constitution, more so than other areas on the globe.


###### Sforno on Genesis 3:24:1
[Sforno on Genesis 3:24:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:24:1)

**וַיְגָרֶשׁ אֶת הָאָדָם.** שֶׁלֹּא יָשׁוּב הוּא וְזַרְעוֹ שָׁם עוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**He banished the man.** Neither he nor his offspring would be permitted to return.


###### Sforno on Genesis 3:24:2
[Sforno on Genesis 3:24:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:24:2)

**וַיַּשְׁכֵּן.** אָז קוֹדֶם שֶׁיָּצְאוּ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**He stationed.** The Cherubim were stationed to guard the Tree of life even before Adam and Chavah left the Garden to ensure that they would not partake on their way out.


###### Sforno on Genesis 3:24:3
[Sforno on Genesis 3:24:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/3:24:3)

**לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים.** שֶׁלֹּא יִפְנוּ בְּצֵאתָם אֶל דֶּרֶךְ הָעֵץ הַהוּא וְיֹאכְלוּ מִמֶּנּוּ׃

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לשמור את דרך עץ החיים, to ensure that on the way out they would not take from its fruit and eat thereof.