Tafsiran yang Mengutip untuk Kejadian 2:25

And it said to the woman. Some say that Chavah understood the gesticulations of the animals. According to Rav Sadyah Gaon, however, whenever speech is ascribed to an animal it is actually an angel that is speaking on its behalf. Alternatively, it is possible that these verses are to be taken literally, since it is no more difficult for Hashem to give intelligence to a serpent than to human beings.

‘ביום ברא וגו IN THE DAY THAT [GOD] CREATED etc. — This states that on the day when he was created he begot progeny (Genesis Rabbah 24:7).

There are several possible answers to this: A. The description of serpents being called 'seraphim,' which is also applied to angels, does not necessitate that they have the same names. Rather, all those described with a certain characteristic may be called by different names, as we have explained... 'Beit Arukh' (long house), 'Ish Arukh' (tall man), and as we have said, 'Darham Emitti' (true pearl) and 'Kikar Lehem Emitti' (true loaf of bread), 'Mamar Shalem' (complete statement), 'Yom Shalem' (complete day), and the like. This is a matter that reason excludes. If we say, for example, 'holy and pure Nazirite' and 'holy priest,' it is the same with regard to 'Eil Gadol' (Great God), 'Gibbor' (mighty), 'Nora' (awesome), and similar names. Besides, this matter would require us to attribute jealousy, moments of anger, desire, and a will to deceive to angels when they are sent as messengers to the prophets (which is impossible), as I am about to explain regarding the Satan in the book of Job when I challenge the opinion of those who consider the Satan there to be an angel. Moreover, if we are required to interpret the punishment of the serpent allegorically, then according to this principle, the punishments of Adam and Eve would also be allegorical, and even the tree and the garden would be mere allegories. Thus, the matter would not cease to trouble us until we are compelled to interpret all the events of Genesis figuratively, saying that they are only allegories. This is similar to those who claimed that the Tree of Knowledge is not a literal tree but rather a symbol for forbidden desires or some other concept. And know, may God grant you success, that the reason these individuals divided into these differing opinions is because they did not want to believe that the well-known serpent would speak, let alone receive reward and punishment. For this reward and punishment only applies to those who are commanded and warned. And if that is the case, it would logically follow that even animals should be commanded, warned, and receive reward and punishment, for according to rational reasoning, there is no difference between a serpent, a camel, and a frog in this matter. And if they have commandments, warnings, and reward and punishment, then it is necessary that one of two possibilities exists: either they have intellect or they do not have intellect [and if they do not have intellect, it is impossible for them to have commandments and warnings]. And if they have intellect, then humans have no advantage over them. And this distinction is what led them to be confused in these matters. And this is what we have discerned... And in it, it states: Indeed, it is impossible for the familiar snake to be commanded regarding "do" and "do not," neither from the perspective of reason nor from any other perspective, as I have explained based on what is obligated by reason and as explicitly stated in the scripture that the commandments and recompense are not only for humans, as it is said: "To make known to the sons of men..." and "And to man He said, 'Behold, the fear of the Lord, that is wisdom...'" and "The terrors of death confronted him" and "The sons of men take refuge in the shadow of Your wings." He unified them in knowledge, commandments, reward, and punishment. But this statement implies something that exempts us from all other arguments to be made: God, may He be exalted, created many snakes, just as He created many humans from all other species of animals. And when He wanted to test Adam, He changed the nature of one of the snakes and gave it the form of a human. He imposed upon him commandments of what to do and what not to do, as well as rewards and punishments. The allowance in this case was that if he would rebel, he would be restored to his original state, as it is written to Adam: "For you are dust, and to dust you shall return." Accordingly, I said in the translation of "היה ערום" (Genesis 2:25), "צאר חכימא – he was wise." And the serpent did not become wise, but rather in order for Adam to be tested by him. The action was indeed in accordance with the instruction of creation, as it is written: "Lest the land from which you were taken say, 'It is a wasteland.'" Zion was a desert, as you were a curse and you shall be a blessing. And just as we have "היה" (was) in the sense of continuation, as it is written: "And it remained there until this day." And as it is written: "It is not good for man to be alone," as I have previously explained in the statement. And the word "arum" (naked) has a profound meaning of wisdom, particularly in the Book of Proverbs: "The wisdom of the prudent is to discern his way; the prudence of the discerning is to understand his path. The prudent sees evil and hides himself." And similar to these examples. This is the answer to the first question.

ויקרא האדם AND THE MAN CALLED — Scripture now reverts to its previous topic (Genesis 2:20) beginning with “and the man gave names”. It broke it off (that is, interpolated the story of the serpent) only to tell you that through the giving of names Eve became his mate, as it is written (Genesis 2:20) “but for Adam there was not found a help meet for him,” and that therefore “the [Lord God] caused to fall a deep sleep upon him” and formed Eve. But because Scripture writes at the end of the story of creation of Eve (Genesis 2:25), “and they were both naked”, it therefore follows on with the passage dealing with the serpent, to inform you that because he saw her nakedness and that they displayed no feeling of shame in their actions, he desired her, and he came upon them with his evil plan and with deceit.