Musar untuk Ulangan 29:17

We find that Adam essentially violated three categories of sin: idol worship, sexual licentiousness, and bloodshed. He was also guilty of violating property rights, i.e. financial misdemeanors. Our sages describe Adam as a heretic in Sanhedrin 38. They describe him as "pulling his foreskin," (ibid. i.e. to make himself appear as if he had not been circumcised) He also cohabited with his wife who had previously been slept with by the serpent. As a result Adam's son Cain was infected with the pollutant of the serpent, the reason why he could become a murderer. [I recommend to the reader the commentary on this by Rabbeinu Chananel, who sees these accusations as being mouthed by the Gentiles, and who feels that the Talmud quotes them only in order to teach us how to respond to Biblical quotations taken out of context and used against us by our enemies. Ed.] As to Adam having sinned in property matters, this must be explained, seeing that the whole world belonged to him and he could not therefore become guilty of stealing, embezzling, etc. Rashi comments on Leviticus 1,2 that the reason why the Torah uses the word אדם as an example for someone who offers a sacrifice is, that just as Adam could not have brought a sacrifice from money which was not his, so anyone who offers a sacrifice is warned not to use stolen money for its purchase. Adam's sin consisted of his attitude to material things, described by the Torah as פורה ראש ולענה, "sprouting poison weed and wormwood" (Deut. 29,17). Adam displayed greed by eating from the tree of knowledge, which is described by the Torah as "inspiring desire in the eyes" (Genesis 3,6). He was a victim of the trait which our sages described when they said: "man does not leave this world without leaving behind half his desires unfulfilled, that having amassed his first million, a man already aims at the second million" (Kohelet Rabbah 1,34). Adam himself is alluded to in these three portions. Prior to his sin, Adam can be viewed as having been ראש המטות, "the (spiritual) head of all human tribes." Our sages describe the ministering angels surrounding Adam as paying homage to him, eager to hear his words of wisdom (Bereshit Rabbah 8,9). When the Torah says of the progress of the Jewish people in the desert in Numbers 33,2: "These are the departures of the Jewish people according to their journeys," this is a veiled reference to Adam who had been expelled from Paradise and forced to reside in various parts of the earth, a constant traveler. At the end of the same verse, the Torah reverses the description of these journeys by describing them as "their journeys according to the points of their departures."

The other אתם in פרשת נצבים, which was said to the Jewish people after they had just finished listening to Moses issue dire warnings as to what would befall them if they did not observe the Torah, included a warning that someone who observed everybody else being Torah observant should not exploit the merit of the community to protect him from the consequences (Deut. 29,18-19). Moses actually told the Israelites that his very warnings were the factor that would keep them alive as they would be afraid to sin for fear of what would befall them. He explained that though they were descendants of wicked forefathers, they personally had cleaved to G–d, and this is why they had been saved (compare Rashi on Deut 4,4). [Rashi explains elsewhere that the Jews to whom Moses repeatedly referred as obstinate, sinful, etc.,were those who had been redeemed from Egypt and had perished in the desert. This made the second generation צדיקים בני רשעים. The Rashi is not on the above quoted verse. Ed.] Whenever Israel is punished such punishment includes portion of the punishment due for the sin of the golden calf which has not yet been totally expiated. This too is part of the mystical dimension of the transmigration of souls.

Evil speech is the head root sprouting poison (alluding to Deuteronomy 29:17), for its severity corresponds to that of idolatry, sexual immorality, and murder [put together] (Arkahin 15b). And King David, peace be upon him, has already expunged it, as it is written: May the Lord expunge all flattering lips, every tongue that speaks arrogance (Psalms 12:4). And evil speech is when one speaks disparagingly about his fellow. If it is something that has nothing to it, it is also called putting out a bad name. But if it is true, it is called evil speech – anything that was not known and this one reveals it. A talebearer reveals secrets (alluding to Proverbs 11:13), as he carries things to and fro and says, “X did this to you,” or “said this and that about you.” Their tongue is a sharpened arrow (alluding to Jeremiah 9:7); their throat is an open grave (alluding to Psalms 5:10). However, if he sees that damage will come to his fellow, he is obligated to reveal it to him so that he can be on guard. About this is it stated: You are not to traffic in slander among your kinspeople, you are not to stand by the blood of your neighbor; I am the Lord (Leviticus 19:16).