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Genesis 3:13 - Eve's fateful serpent encounter?

Genesis 3:13 - בראשית 3:13

Hebrew Text

וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃

English Translation

And the Lord God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

Transliteration

Va'yomer Adonai Elohim la'isha ma-zot asit va'tomer ha'isha ha'nahash hishi'ani va'okhel.

Hebrew Leining Text

וַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃
וַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃

🎵 Listen to leining

Parasha Commentary

Divine Inquiry and Human Response

The verse (Bereshit 3:13) describes Hashem's questioning of Chava (Eve) after she and Adam ate from the Tree of Knowledge. Rashi explains that Hashem's question, "What is this that you have done?" was not for His own understanding, but rather to give Chava an opportunity to confess and repent. This reflects the middah (attribute) of Hashem's patience and desire for teshuvah (repentance).

Chava's Defense

Chava responds by blaming the serpent: "The serpent beguiled me, and I did eat." The Midrash (Bereshit Rabbah 19:12) notes that Chava's response contains an element of evasion—she shifts blame rather than taking full responsibility. Rambam (Hilchot Teshuvah 1:1) teaches that true teshuvah requires acknowledging one's sin without excuses.

The Nature of the Serpent's Deception

The term "הִשִּׁיאַנִי" (hishiani - beguiled) is analyzed by commentators:

  • Ibn Ezra suggests the serpent used cunning arguments to persuade Chava.
  • Sforno explains that the serpent made the sin appear insignificant, minimizing its consequences.
  • Ramban notes that the serpent exploited Chava's trust, as it was a creature close to humanity before the sin.

Lessons in Accountability

The Gemara (Avodah Zarah 5a) derives from this episode that one should not shift blame for their transgressions. The Maharal (Gur Aryeh) emphasizes that while external influences exist, ultimate responsibility lies with the individual. This principle becomes foundational in Jewish thought regarding free will and moral accountability.

Theological Implications

The exchange demonstrates:

  • Hashem's justice in allowing the accused to respond (Mishlei 18:13).
  • The human tendency toward self-justification (Kohelet 7:20).
  • The importance of direct confession, as later modeled by King David (Tehillim 51:6).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Avodah Zarah 5b
The verse is referenced in a discussion about the nature of temptation and sin, particularly in the context of the serpent's deception of Eve.
📖 Sanhedrin 29a
The verse is cited in a discussion about the consequences of deception and the accountability of individuals for their actions.
📖 Sotah 9b
The verse is mentioned in the context of discussing the role of the serpent in the fall of man and the subsequent curses.

Frequently Asked Questions

Q: What does Genesis 3:13 mean?
A: Genesis 3:13 describes Hashem questioning Chava (Eve) after she and Adam ate from the Tree of Knowledge. Chava admits that the serpent deceived her into eating the fruit. According to Rashi, this verse shows how the serpent cunningly persuaded Chava by adding to Hashem's command and casting doubt, leading to the first sin.
Q: Why did Chava blame the serpent in Genesis 3:13?
A: Chava acknowledged that the serpent tricked her, as explained in the Midrash (Bereshit Rabbah). The serpent used clever arguments to distort Hashem's words, making the forbidden fruit seem desirable. However, our Sages teach that while the serpent influenced her, Chava still bore responsibility for her choice.
Q: What lesson can we learn from Genesis 3:13?
A: This verse teaches the importance of taking responsibility for our actions. While Chava mentioned the serpent's role, our tradition emphasizes personal accountability. The Rambam (Hilchot Teshuvah) explains that teshuva (repentance) requires admitting one's mistakes—a key lesson from this episode.
Q: How does the serpent's deception in Genesis 3:13 apply today?
A: The Talmud (Sotah 3a) compares the serpent's tactics to the yetzer hara (evil inclination), which still tries to rationalize improper behavior. Just as the serpent twisted Hashem's words, we must be vigilant against misleading influences and stay true to Torah values in our daily lives.
Q: Why is Genesis 3:13 important in Jewish thought?
A: This verse marks the first confrontation with sin and its consequences, shaping humanity's moral struggle. The Zohar explains that this event introduced the concept of free will—choosing between good and evil. Our mitzvot and teshuva today help rectify this initial mistake, as taught in Kabbalistic sources.