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Genesis 3:7 - Shame awakens with knowledge.

Genesis 3:7 - בראשית 3:7

Hebrew Text

וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃

English Translation

And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves loincloths.

Transliteration

Vatipakachna einei shenehem vayede'u ki erummim hem vayitperu aleh te'enah vaya'asu lahem chagorot.

Hebrew Leining Text

וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃
וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃

🎵 Listen to leining

Parasha Commentary

The Opening of Their Eyes

The phrase "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם" ("And the eyes of them both were opened") is interpreted by Rashi (Bereshit 3:7) as referring to a sudden awareness of their nakedness, which they had not previously perceived as shameful. Before eating from the Tree of Knowledge, Adam and Chava (Eve) existed in a state of purity, unburdened by the yetzer hara (evil inclination). Their "eyes" here symbolize moral consciousness—realizing their vulnerability and the consequences of their transgression.

Knowledge of Nakedness

"וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם" ("and they knew that they were naked") reflects a fundamental shift in human nature. The Rambam (Moreh Nevuchim 1:2) explains that before the sin, their physicality was secondary to their spiritual state. Afterward, they became acutely aware of their corporeal existence, leading to shame. The Midrash (Bereshit Rabbah 19:6) adds that the serpent’s influence introduced a preoccupation with physical desires, corrupting their original innocence.

The Fig Leaves as Covering

"וַיִּתְפְּרוּ עֲלֵה תְאֵנָה" ("and they sewed fig leaves together") raises the question: Why specifically fig leaves? The Talmud (Berachot 40a) suggests the fig tree was the very tree from which they had eaten, teaching that the same source of their downfall became their means of rectification. Additionally, the Maharal (Gur Aryeh on Bereshit 3:7) notes that the fig’s coarse leaves symbolize a temporary, imperfect solution—highlighting humanity’s need for deeper teshuvah (repentance).

The Making of Loincloths

"וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת" ("and made themselves loincloths") demonstrates their attempt to conceal their shame. The Kli Yakar (Bereshit 3:7) contrasts this with the later garments of skin (כָּתְנוֹת עוֹר) provided by Hashem (3:21), teaching that human efforts alone are insufficient without divine assistance. The shift from leaves to proper clothing also alludes to the progression from a fragmented state toward a more complete rectification of their spiritual condition.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 9b
The verse is referenced in a discussion about the consequences of the sin of Adam and Eve, particularly focusing on their realization of nakedness and the making of loincloths from fig leaves.
📖 Sanhedrin 38b
The verse is mentioned in the context of discussing the events following Adam and Eve's consumption of the forbidden fruit, emphasizing their newfound awareness and the immediate actions they took.

Frequently Asked Questions

Q: What does Genesis 3:7 mean when it says 'their eyes were opened'?
A: According to Rashi, 'their eyes were opened' refers to Adam and Chava (Eve) gaining a new awareness of their physical nakedness after eating from the Tree of Knowledge. Before this, they were innocent and unashamed, but now they recognized their vulnerability and felt shame (Bereshit Rabbah 19:6).
Q: Why did Adam and Chava use fig leaves to cover themselves?
A: The Midrash (Bereshit Rabbah 19:6) explains that the fig tree was the same tree from which they had eaten the forbidden fruit. Thus, they used its leaves as a form of 'measure for measure'—just as the tree brought them shame, its leaves would now cover their shame.
Q: What is the significance of Adam and Chava realizing they were naked?
A: The Rambam (Guide for the Perplexed 1:2) teaches that their realization of nakedness symbolizes the loss of their pure, childlike innocence. Before sinning, they were unaware of physical desires, but afterward, they became conscious of human frailty and physicality, marking a fundamental change in human nature.
Q: How does this verse relate to the concept of teshuvah (repentance)?
A: The act of covering themselves demonstrates an early form of teshuvah—they recognized their mistake and took action to correct it (though imperfectly). The Talmud (Avodah Zarah 5a) teaches that Adam himself later did full teshuvah, setting a precedent for all humanity.
Q: Why did they make loincloths instead of full clothing?
A: Rashi explains that their initial covering was minimal because their understanding of modesty was still developing. Later, in Genesis 3:21, Hashem provides them with more substantial garments (kotnot or), showing that true modesty requires Divine guidance (see Talmud Sanhedrin 70b on the progression of their clothing).