In His relationship with humanity, God operates under a paradigm of measure for measure.  

 

Man and woman wished to transcend their humanity and reach into the realm of God. Their punishment, therefore, will be awareness of their earthliness. 

 

Let us look again at the speech of the serpent as he attempts to tempt the woman:

 

The serpent said to the women: “You will not surely die; for God knows that on the day you eat of it your eyes will be opened (venifkuchu eyneichem) and you will become like Elokim [i.e., you will become godlike], knowing (yodei) good and bad” (Genesis 3:4). 

 

No sooner did the couple eat of the fruit of the Tree of Good and Bad than their eyes were indeed opened. However, instead of awareness of the heavenly realm, they became aware of their earthly physicality:

 

Then the eyes of both of them were opened (vatipokachno eiynei sheneihem) and they knew (vayeidu) that they were naked (arumim); and they sewed together a fig leaf and made themselves aprons (Genesis 3:7). 

 

The serpent was the first to sin and will therefore be the first to be punished. It tempted the first man and woman to transcend their humanity. Therefore, its ability to provide temptation in the future will be severely curtailed. Instead of standing upright (as in its mythological representation), it will be brought down to earth in a most dramatic way.  

 

The word “orum” (cunning) that described the nature of the serpent is very similar in Hebrew to the word “orur” (cursed) that describes its fate. Moreover, just as the serpent transcended “all”” other animals in its shrewdness and cunning for evil, so its curse will surpass the curse of “all the cattle and beasts of the field”:

  

“Now the serpent was cunning beyond (orum) (עָרוּם) beyond any beast of the field that the Lord God had made . . . .” (Genesis 3:1). 

 

And the Lord God said to the serpent: Because you have done this, accursed (arur) (אָרוּר) are you beyond all the cattle and beyond all the beasts of the field, upon your belly shall you go and dust shall you eat all the days of your life (Genesis 3:14).  

 

The serpent tempted woman and man to reach out to the supernatural realms. It is appropriate, therefore. that his punishment will be to eat earth. Cassuto points out that the expression “to lick the dust” is a biblical expression of defeat.1  

 

The paragraph continues:

 

And I will put enmity between you and the woman and between your offspring and her offspring. He will pound (yeshufecha) (יְשׁוּפְךָ) your head, and you will bite (teshufanu) (תְּשׁוּפֶנּוּ) his heel (Genesis 3:15).

 

There is another wordplay here. The words to “pound” and to “bite” sound similar in Hebrew, although their roots are different. Again, this is measure for measure. You attempted to put discord between God and man and now enmity will be placed between you and man. Man will be able to pound your head and remove your influence while you will be able to “bite” and injure his heel.

 

One might well ask — who cares what happens to the serpent? Moreover, the Bible’s description is hardly realistic. Serpents do not eat dust but reptiles. However, the fate of the serpent would be of considerable interest to listeners at that time, since the serpent was considered an aspect of the occult. In effect, this story is diminishing the influence of the occult by bringing the serpent down from its upright position to crawling on the earth.

 

It is now the turn of the woman to be punished, since she was the next to sin. Since the couple will lose their immortality, it will now be the role of woman to bear the travails of pregnancy: 

 

And to the woman He said, “I will greatly increase your suffering (etzvonech) (עִצְּבוֹנֵךְ) and your childbearing; in pain (be’etzev) (בְּעֶצֶב) shall you bear children. Yet your desire shall be for your husband, and he shall rule over you” (Genesis 3:16).

 

One word in particular stands out in this sentence because of its repetition – “travail” or “pain” (in Hebrew etzev) (עֶצֶב). You previously had a life of angelic ease. Now, the text emphasizes, you will experience the pain of childbirth and raising children. Note the similarity in sound between “etzev” (עֶצֶב) (pain) and “eytz” (עץ), (tree), the source of her travails. Furthermore, just as you wished to influence your husband, you will now be subject to his desires.

 

What is the significance of “he will rule over you”? A number of suggestions have been made by the medieval Jewish exegetes. Sexually he will be the initiator (Rashi), his will is destined to be more powerful than yours (Ibn Ezra), and your longing will be to your husband for intimacy (Nachmanides). Nevertheless, these explanations sound extremely sexist to the modern mind. Few women appreciate hearing that their husband’s dominion over them is embedded within nature! 

 

Nevertheless, when a woman chooses to live with a man and bear his children, she is to a degree subjecting herself to the will of her partner. Women have a choice. They can forgo matrimony and childbirth. They can even stay as single mothers. As such, they are free from male domination. However, as soon as a woman develops a permanent liaison with a man she subjects herself to her partner/husband. Becoming pregnant and raising children entails dependency on him for protection and financial security. It is not in her interest that he seeks other sexual liaisons and she is now dependent on his faithfulness. Moreover, men are physically stronger than women and built for a more active role in sex. However sexist this comment appears, it reflects the reality of the usual human condition. 

 

Finally, it is the turn of Adam, the last to sin and the last to discover thee consequences.

 

Because you listened to the voice of your wife and ate of the tree about which I commended you “You shall not eat of it,” accursed is the ground because of you; through suffering shall you eat of it all the days of your life. Thorns and thistles it shall bring forth to you and you shall eat the grain of the field. By the sweat of your brow shall you eat bread until you return to the ground from which you were taken; for you are dust and to dust shall you return (Genesis 3:19).

 

Adam and Eve live close to the beginnings of the Agricultural Revolution. A land is fertile and blessed in terms of its produce when it has water. Much of the land of Mesopotamia is sub-desert. Agriculture is dependent on bringing water in channels from the great rivers to the fields. Without man’s efforts, the land is cursed and will only grow thorns and thistles. No longer sustained by God in a luxurious garden, Adam now has to work the land tirelessly to produce “the grains of the field.” 

 

Moreover, like the serpent that crawls on his belly and eats dust “all the days of your life,” you/man will continue working “all the days of your life” until your death. 

 

With mention of death and dust, the story has come full circle. Adam was created from the dust — “And YKVK Elokim formed man of dust from the ground. . . . .” (Genesis 2:7) and after a life of travail he will return to the dust from which he was created — “until you return to the ground from which you were taken.”

 

Cassuto comments:

 

You wished to be like God and to transcend the status of earthly creatures, but you must not forget that although you were created in the divine image, your body was derived from the ground, and everything in nature must return in the end to its original source.2  

 

On the other hand, the text does not explain explicitly why death is a necessary part of being human. God could have created man in a way other than being organic and hence destined to decay. There was after all a Tree of Life in the Garden of Eden that would have bestowed on man immortality.

 

An answer perhaps is that while being God-like would have enabled Adam to make his own moral code, as an earthly human man he is subject to the moral code of God. If immortal man decided to operate in opposition to God’s will and was sufficiently powerful, the world could get “stuck” under his control. This could happen also with lifespans of hundreds of years as described in the beginning of Genesis. It is only if the world’s population can be continually “refreshed,” can humanity progress both socially and religiously.

 

References:

 

1. A Commentary on the Book of Genesis, Part One, From Adam to Noah by Umberto Cassuto, Second paragraph, The Judgment and the Sentence, p160, The Magnes Press, Jerusalem, reprinted 1998. Examples are Psalms 122:9, Isaiah 49:23 and Micha 7:17.

 

1. A Commentary on the Book of Genesis, Part One, From Adam to Noah by Umberto Cassuto, Second paragraph, The Judgment and the Sentence, p169, The Magnes Press, Jerusalem, reprinted 1998.