Еврейская мысль к Эстер 5:13

We find man referred to as Adam, to signify his lofty origin ("in His image"); he is called enosh to signify his dependence and reliance on matter as the raw material he is made of. He is also referred to as nachash, signifying his state when surrendering to the call of the purely animalistic, and when indulging in phantasies. (Genesis 49,17) "Snakes bite the heel of the lofty horse, and fell its rider." The influence of the nachash on ishah stems from the similarity of the raw material both are made of. It can be described like etzem me-atzomay, "a bone from my bones." In turn, ishah as the vehicle of Adam can bring about the latter's downfall. The ability to fantasize, to use one's imagination which is man's, is also the ability to distort and misconstrue the facts and appearances thereof. In one's imagination, the restriction placed on any activity can easily be interpreted as a restriction placed on all activities. It is something arum, tricky, since it is liable to mislead. Sin always has its beginnings in the images created by the power of imagination. It fuels our will to materialize our fantasies. When Haman, who had the run of the greatest Empire in the world, felt that Mordechai's refusal to bow down to him rendered all his accomplishments null and void ("All this is not worth a thing to me" Esther 5,13), we have a classic example of the distorted view of things created by the figments of our imagination. This explains why the prohibition of the tree of knowledge could be equated by Eve with the prohibition of the fruit of all the trees.