עץ הדעת – RSRH for All

July 12, 2012July 12, 2012

Beraishis 3G Man Remains Capable of Overcoming his Lusts

The snake is cursed, for the education of Man. (God speaks to it as ה’ אלקים – see Names of God for more )

From this point forward there is hatred between snakes and people. Perhaps this is to always remind Man that he must keep away from “animal wisdom.” Man must not follow his instinct but rather exercise his free will to follow God’s commands.

God tells the snake, which represents the voice of the animal lust that tempts Man, Man will hit you on the head and you will hit him on his heel. By this God is telling Man that he is stronger than his evil inclination. Man can do more harm to the snake than the snake can to Man (when Man is ready to fight the fight).

When Man is off guard, his evil inclination can get the best of him, just as a snake quickly jumps out and bites man.

Additionally, when Man arouses his lusts, he falls to them. When he leaves them to slumber, he can overcome them.

Beraishis 3:14-15, Pages 81-82

July 11, 2012July 12, 2012

Beraishis 3I – ארץ ישראל A Small Model of Paradise on Earth

After Man’s sin he is told that the ground will be cursed for his sake, The earth will only flourish in response to his living up to a higher ideal.

Here, the Torah shows us the first moment that the flourishing of the earth is not dependent on natural causes such as sunshine and rain, but on the moral standing of Man, to the degree that Man lives by God’s laws.

The giving of the Torah was to teach Man the path to come back to his original level.

ארץ ישראל was to be a returning to a form of paradise, to be lived on this earth.

The path for Man to return to paradise is the way of life detailed in the Torah.

This is explicit in פרשת בחקתי where the Torah tells us that particularly in ארץ ישראל, our behavior, either good or bad, will be reflected in the land’s flourishing or the opposite.

Beraishis 3:17, Pages 86-87

July 10, 2012July 12, 2012

Beraishis 3H The New State of Man – עצבון – Sacrifice

Woman is told she will have much עצבון and she will bear children with עצבון.

Man is told in verse 17 בעצבון תאכלנה.

The word עצבון is related to the word עזב which means forsake. With the letter צ in place of the ז it means to have to give something up against one’s will.

After the sin, Man is no longer at harmony with nature. Nature no longer smiles at Man ready to flourish without opposition. This moment is the beginning of a new phase of history where in order for Man to attain one pleasure he must give up another pleasure. This is the beginning of thousands of years of Man’s education.

The greatest joy is to have a child. But in order to attain this, women will now have to sacrifice their own flesh and blood.

Men will labor and sacrifice day and night to have food and shelter.

Women will feel dependent on men for their food and shelter. This will create a challenge to the original, natural state of equality between husband and wife. Only through the Torah’s influence will this equality be restored completely. (see Mishlei 12:4 where a wife is called the crown of her husband, also Mishlei 31:10 where a wife is called the invaluable pearl of his life.)

Beraishis 3:16-19, Pages 83-86

July 8, 2012July 8, 2012

Beraishis 3C Shame after the Sin

Immediately after they ate from the forbidden fruit they became aware that they were naked.

They sensed that their bodies should not remain visible.

This has its root in the basic human emotion of shame.

Before the sin, their bodies were in perfect harmony with the will of God. There was nothing to cover up. After the sin, brought about by their listening to their senses over and above God’s command, they became aware that their bodies have desires contrary to God’s will. That was the root of their shame. They came to understand that a part of themselves was not completely dedicated to the service of God which was their calling. The root of their sin was they they followed their animal instincts above God’s command.

Shame is the emotion of the conscience which reminds us we are not animals.

Beraishis 3:7, Page 77

July 8, 2012July 8, 2012

Beraishis 3A The Argument of the Snake – The Rationale for Man to SIn

The model for all of Man’s struggle with sin lies in the argument the snake presented:

“The fruit of the tree could not possibly be forbidden to you by God even if He told you so. The tree is beautiful and its fruit looks delicious. Your inner self is telling you to have it. Surely that is the voice of God within you telling you that you should have it.”

This argument was presented by the wisest of the animals. For an animal, this argument is absolutely true. Even the wisest of animals has no free will. When an animal acts upon its sensual instincts it is indeed carrying out the will of God.

But Man was designed to have two opposing sides in order to have free will. Often, Man must deny his sensual urges for a higher duty. The voice of God speaks to Man but not in him.

Animal wisdom, and in modern times philosophers, exaggerate what is prohibited and tell us that too much is being asked of us. They say we shouldn’t deny ourselves what is so instinctual.

In truth, God does not deny Man sensual pleasure in this world. Most pleasures of this world are permitted, but those pleasures are to be enjoyed out of a sense of duty, not instinct.

Beraishis 3:1, Pages 72-74

July 2, 2012July 2, 2012

Beraishis 2I The Tree of Knowledge of Good and Evil – עץ הדעת טוב ורע

To Man’s senses and understanding, the עץ הדעת appeared beautiful, nourishing and the most correct tree to partake of. Despite that, God told Man not to partake of it.

This is the meaning behind the tree’s name: By man’s choice it will become clear what Man considers good and evil. Does he make his determination based on his own senses and understanding or based on the will of God?

The tree stood to remind Man of that which must remain front and center in his mind. Man’s doesn’t understand why he can’t partake of this tree. Everything inside him tells him that he should partake of it, and yet God’s will is that he not partake.

For Man to fulfill his mission on earth and be worthy for the world to be a Paradise for him, he must learn to put God’s will, whenever it is revealed, before his own.

Beraishis 2:9, Pages 58-59