創世記 2:9 註釋：Rashi, Ramban, Radak & Sforno

ויצמח AND HE CAUSED TO GROW — The verse speaks here only with reference to the garden (Genesis Rabbah 13:1)

AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’³²⁸Genesis 3:3. and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said³²⁹If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d. that no one knows the true central point except G-d alone.
And the tree of life. This was a tree the fruit of which gave those who ate it long life.
And the tree of the knowledge of good and evil. The commentators³³⁰Mentioned in R’dak in the name of the “commentators.” have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad?³³¹II Samuel 19:36. — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil.³³²The Elohim here means angels, who have no such desire (R’dak). And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’³³³Genesis 3:22. And the Rabbis have already said:³³⁴In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants. “Three stated the truth and perished from the world, and these are: the serpent, the spies,³³⁵Numbers, Chapters 13-14. Sanhedrin 108a. and Doeg the Edomite.³³⁶I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.
The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers³³⁷Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading. whose work is truth, and who do not change from their prescribed course,”³³⁸The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a. and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;”³³⁹Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover. and “his will is to clear” [the produce in the store-room in his house before Passover].³⁴⁰Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover. And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’³⁴¹Psalms 144:3. meaning that “Thou shouldst desire and want him;” yedaticha beshem,³⁴²Exodus 33:12. Literally, I know thee by name. meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad,³³¹II Samuel 19:36. means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it.
Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions.³⁴³Ecclesiastes 7:29. The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden,³²⁸Genesis 3:3. that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it,³⁴⁴Further, Verse 17. mentions it to us by its true name.

ויצמח, after having mentioned the existence of the garden in the previous verse, it is clear that the words מן האדמה at the beginning of the verse, refer to the soil of Gan Eden. Our verse informs us inter alia that G’d had not planted any non fruit-bearing trees in Gan Eden. All of them were distinguished from the trees in other parts of the earth by their excellence. This is why the Torah added the words נחמד למראה וטוב למאכל, the fruit of every tree in this garden was delicious. The word למראה, refers to the external appearance of the trees, whereas the words טוב למאכל refer to the quality of their fruit. Seeing that Adam did not have much time to enjoy any of this, unless he ate some between the time he repented and was expelled (3,24), Adam’s sons did not get to taste the fruit of the garden at all, and Gan Eden in its entirety has been stored up by G’d for use by the Jewish people in the times after the Mashiach has come. At that time, everyone will be able to experience at first hand what Adam had lost by having eaten from the tree of knowledge. At that time they will all know G’d and the reason why they have been created. This is what the sages had in mind when they spoke of the יין המשומר בענביו מששת ימי בראשית, that in those days we will taste “the wine which has been stored up within its grapes ever since the six days of creation.” This represents the most enjoyable product of Gan Eden. We must not forget that such stories as the one of Gan Eden have meaning both as literal peshat, but also have a hidden meaning which is subject to understanding by people probing the text of the Torah more deeply ועץ החיים בתוך הגן ועץ הדעת טוב ורע, the word בתוך, normally translated as “within,” or “among,” here means literally “in the middle.” (Targum Onkelos) The reason it was dead in the center is that if you want to protect something carefully you place it in the center where it is surrounded, i.e. protected, from all sides equally. Man’s heart, lung, liver, his most precious organs, are surrounded by all manner of protective bone, flesh, and other tissue. These all act like a wall protecting the interior organs from injury.
The explanation of the words “ועץ החיים,” is: “G’d had also made a tree of life grow in the center of the garden.” The normal function of this tree, i.e. its fruit, is to reinforce the vital organs and parts of the human being. Anyone eating from the fruit of this tree regularly would enjoy very long life. According to the aggadah, which deals with the hidden meaning of this text, (compare Genesis 3,22, פירוש הנסתר) anyone eating of this tree would live forever. According to Bereshit Rabbah 15,6 Rabbi Yehudah bar IIai is quoted as saying that this tree travels a distance of 500 years, and all the waters dating back to the days of creation split beneath it when it approaches. [this distance of 500 “years” is a standard expression in the Midrash for the length and breadth of the earth, i.e. this tree’s roots spanned the entire globe. It is therefore a euphemism for one’s whole lifetime, also meaning that every living creature anywhere on earth benefits from this tree. Ed.]
Rabbi Yitzchok, in the name of Rabbi Yehudah bar Ilai, adds that not only the trunk and the roots influence all creatures on earth, but also the branches and foliage of that tree. According to this Midrash, the middle of the garden, i.e. the two trees named, could effect man’s life both spiritually and physically in an extraordinary degree. It is possible to understand the verse as meaning that these two trees stood very close to one another. It is also possible to understand the word הדעת, as not being in a construct mode, [as opposed to הדעה which is definitely not in the construct mode, Ed.] so that the Torah meant that the knowledge to be gained from this tree by eating its fruit could be both beneficial and harmful.