Frequently Asked Questions
Q: What does the serpent mean when it says 'You shall not surely die' in Genesis 3:4?
A: The serpent (Nachash) was trying to deceive Chava (Eve) by contradicting Hashem's warning about eating from the Tree of Knowledge. Rashi explains that the serpent pushed Chava until she touched the tree, then said 'Just as there was no death from touching it, so too there will be no death from eating it.' This began the process of temptation that led to the first sin.
Q: Why did the serpent speak to Chava (Eve) and not Adam?
A: The Midrash (Bereshit Rabbah 19:4) explains that the serpent saw that Adam had received the commandment directly from Hashem, while Chava heard it secondhand from Adam. The serpent thought Chava would be easier to deceive. Additionally, women are often more compassionate, and the serpent hoped to exploit this trait to convince her to share the fruit with Adam.
Q: What lesson can we learn from the serpent's deception in Genesis 3:4?
A: This verse teaches us about the danger of rationalizing away Hashem's commandments. The Rambam (Hilchot De'ot 2:3) explains that the yetzer hara (evil inclination) often starts by making sins seem harmless before leading people to greater transgressions. We must be vigilant against attempts to minimize the seriousness of mitzvot.
Q: How does the serpent's statement 'You shall not surely die' relate to free will?
A: This moment represents the first test of human free will. The Talmud (Bava Batra 16a) states that the serpent was the yetzer hara (evil inclination) manifest. By presenting an alternative to Hashem's command, it gave humans the choice between obedience and rebellion, establishing the fundamental principle of bechira chofshit (free will) in Jewish thought.
Q: Why was the serpent punished for telling Chava 'You shall not surely die'?
A: The Torah (Genesis 3:14-15) describes the serpent's punishment for this deception. The Midrash explains that the serpent added to Hashem's words (saying they wouldn't die at all) and caused the first humans to doubt Hashem. This teaches the severity of misleading others spiritually. The Rambam (Hilchot Rotzeach 12:14) derives from this that misleading people is considered a form of spiritual murder.
The Serpent's Deception
The verse (Bereishit 3:4) records the serpent's statement to Chava (Eve): "לֹא־מוֹת תְּמֻתוּן" ("You shall not surely die"). This is a direct contradiction to Hashem's earlier command (Bereishit 2:17) that eating from the Tree of Knowledge would result in death. Rashi explains that the serpent pushed Chava until she touched the tree, and then said, "Just as there is no death in touching it, so too there is no death in eating from it." The serpent employed a tactic of incremental doubt, first lessening the severity of the sin to make it seem harmless.
The Nature of the Serpent's Argument
According to the Midrash (Bereishit Rabbah 19:4), the serpent was cunning in its approach. It did not outright deny Hashem's words but instead cast doubt by implying that the punishment was not immediate or certain. The Ramban (Nachmanides) elaborates that the serpent suggested that death would not come immediately, thereby making the sin seem less severe. This mirrors the yetzer hara's (evil inclination) method of convincing people that consequences are distant or negligible.
Theological Implications
Lessons for Moral Conduct
The Sforno notes that the serpent's approach teaches how temptation often begins with a partial truth or a misleading reassurance. This underscores the importance of vigilance in mitzvah observance and resisting rationalizations that weaken commitment to Torah law. The incident serves as a timeless lesson on the dangers of heeding voices that contradict divine commandments, whether from external influences or one's own yetzer hara.