Genesis 3:1 - Serpent's cunning deception begins

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Hebrew Text

וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃

English Translation

Now the serpent was craftier than all the beasts of the field which the Lord God had made. And he said to the woman, Has God said, You shall not eat of any tree of the garden?

Transliteration

Vehanachash haya arum mikol chayat hasadeh asher asah Adonai Elohim vayomer el-ha'isha af ki-amar Elohim lo tochelu mikol etz hagan.

Hebrew Leining Text

וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃

Parasha Commentary

The Craftiness of the Serpent

The verse describes the serpent as "עָרוּם" (crafty), more so than any other creature. Rashi explains that this craftiness refers to the serpent's cunning ability to manipulate and deceive. The Midrash (Bereshit Rabbah 19:1) elaborates that the serpent was chosen as the instrument of temptation because it was the most intelligent of the animals, yet it used its wisdom for evil.

The Serpent's Deceptive Question

The serpent asks Chava (Eve), "Has God said, You shall not eat of any tree of the garden?" Rashi notes that the serpent intentionally distorted Hashem's command. In reality, Hashem had only forbidden the Tree of Knowledge (Bereshit 2:16-17), but the serpent exaggerated the prohibition to make it seem unreasonable, thereby planting doubt in Chava's mind.

Ramban (Nachmanides) adds that the serpent's phrasing was deliberately ambiguous, implying that Hashem's command was overly restrictive—a tactic to provoke rebellion.
Sforno explains that the serpent sought to undermine Chava’s trust in Hashem’s benevolence by suggesting that He withheld something good from her.

Theological Implications

The Talmud (Sotah 9b) teaches that the serpent’s approach mirrors the tactics of the yetzer hara (evil inclination), which often begins by distorting the truth to make sin appear permissible or even desirable. The Midrash Tanchuma (Bereshit 8) further states that the serpent’s deception was the root of all future human struggles with temptation.

Lessons in Speech and Trust

This episode underscores the dangers of lashon hara (evil speech) and manipulative questioning. The Chofetz Chaim (in his works on proper speech) derives from here that one must be vigilant against distortions of truth, whether in oneself or others. Additionally, the incident highlights the importance of emunah (faith) in Hashem’s commandments, as doubt can lead to transgression.

Frequently Asked Questions

Q: Why was the serpent described as 'craftier' than other animals?
A: Rashi explains that the serpent was more 'crafty' (עָרוּם) because it had the ability to speak and think strategically, unlike other animals. It used this cunning to deceive Chava (Eve) by twisting Hashem's words.

Q: What was the serpent's mistake in quoting Hashem's command?
A: The serpent exaggerated Hashem's command by saying, 'You shall not eat of any tree of the garden,' when in reality, Hashem only forbade eating from the Tree of Knowledge (Genesis 2:16-17). This distortion was meant to make Hashem's rule seem unreasonable.

Q: Why did the serpent speak to Chava and not Adam?
A: The Midrash (Bereshit Rabbah 19:4) suggests that the serpent targeted Chava because he saw her as more vulnerable to persuasion. Alternatively, some commentaries explain that since Adam heard the command directly from Hashem, he was less likely to be misled.

Q: What lesson can we learn from the serpent's deception?
A: The Talmud (Sotah 9b) teaches that the serpent's tactics remind us to be cautious of those who distort the truth. We must carefully verify teachings and not accept distortions of Hashem's commandments.

Q: How does this verse relate to the concept of free will?
A: Rambam (Hilchot Teshuvah 5:1) explains that this episode demonstrates human free will—Chava and Adam had the choice to obey or disobey. The serpent's role was to test their commitment to Hashem's word.