Komentaryong Sumisipi para sa Mga Awit 139:8

שאל The grave, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. 139:8:³In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of hell; as a contrast to heaven above, the grave in the earth below is mentioned: If I make my bed in the grave, behold thou art there. it does not mean hell.

ותפקחנה עיני שניהם, “The eyes of both of them were opened, etc.” The Torah simply describes a customary process, involving the intellectual faculties of man, i.e. that after body and soul have sinned they become aware of the wrong they have done, that because of the wrong they have done they have lost stature. They realize that they have allowed their cravings to dominate them. This is the process described here as “their eyes were opened.” This “opening” does not refer to their gaining of additional insights. On the contrary, they now became aware of a failing. When their eyes were “opened,” they realized that they had actually lost something, that instead of achieving something new they had lost something they had previously possessed. They realized how fortunate they had been when they were not enslaved by various physical desires, whereas now they had to struggle to become free of these cravings which had become as indispensable for them as clothing. This is the deeper meaning of the word וידעו, they were drawing on the powers of the עץ הדעת, “the tree which communicated this intimacy with good and evil.” A wealthy man usually does not appreciate all the advantages he enjoys but he takes them for granted. It is only when he is deprived of them that he realizes in retrospect how fortunate he had been while he possessed what is now lost to him. This is precisely what happened to Adam and Chavah. Their “eyes were opened,” they now appreciated what great stature they had possessed prior to their sin.
כי ערומים הם, “that they were naked.” The very power of desire which now “clothed them,” made them condemn a certain state which previously they had not seen fit to condemn. As a result of their sin both their bodies as well as their intellects felt exposed, bereft of the protective cover provided by knowledge that one has lived meritoriously.
At that point they understood that G-d’s warnings had been justified and they felt ashamed for having transgressed it. Their feelings of shame were like those of a thief who has been found out (compare Jeremiah 2,26).Their feeling of shame and embarrassment included the fact that they had not observed the prohibition of the Torah’s commandments, seeing the Torah was comparable to a garden. This is the meaning of “they heard the sound of the Lord G-d moving about in garden in the breeze of the day; and man and his wife hid himself on account of the Lord G-d.”
The word האדם here refers to man’s intellectual powers. The “sound of the voice of the Lord G-d” which the Torah mentions here is a reference to the heavenly tribunal to which all creatures will have to answer after death when they are ordered to appear before the King of Kings. This is the meaning of G-d asking in this verse איכה, “where are you?” G-d referred to the moral level which man had sunk to. In the future, when examining man after his death on earth, He will want to know to what level of Torah study and observance man had risen to during his life on earth. The additional letter ה at the end of the word איכה, is an allusion to the five Books of Moses. We find a similar construction in Psalms 139,8 ואציעה שאול הנך, “and when I descend to Sheol You are there too. The extra letter ה at the end of the word ואציע is a hint that man will be examined for how he related to the five Books of Moses.