The Tree of Knowledge

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The tree of knowledge is a tree that features in the opening chapters of the book of Genesis. God causes the tree to grow in the Garden of Eden, and commands Adam not to eat from it, lest he die. In the following chapter, Eve, following the enticing of a snake, notices the desirable qualities of a tree in the Garden. She eats from the tree's fruits and gives to Adam as well. God then calls out to Adam, and describes consequences that the snake, Eve, and Adam will each face as a result of their actions.
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The Divine Prohibition in Eden
TANAKH
The commandment regarding the Tree of Knowledge is the first divine prohibition, with the immediate consequence of death. Genesis, the first book of the Torah, introduces the foundational narrative of Adam and Eve, highlighting the divine command and its implications for humanity.
God יהוה settled the Human in the garden of Eden, to till it and tend it. And God יהוה commanded the Human, saying, “Of every tree of the garden you are free to eat; but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.”
Genesis 2:15-17
The Debate Over the Tree of Knowledge
TALMUD
The identity of the Tree of Knowledge is a subject of debate among the rabbis, each associating it with a different plant, offering a fascinating glimpse into rabbinic interpretation. The talmudic tractate Sanhedrin presents a discussion among rabbis about the species of the Tree of Knowledge, with each rabbi providing unique reasoning for his opinion.
As it is taught in a baraita: Rabbi Meir says: The tree from which Adam the first man ate was a grapevine, as, even today, nothing except wine brings wailing and trouble upon a person; most sins are caused by drunkenness. Rabbi Yehuda says: The Tree of Knowledge was the wheat plant. This is proven by the fact that, even today, an infant does not know how to call out to his father or mother until he tastes the taste of grain, and for this reason wheat is called “the Tree of Knowledge…
Sanhedrin 70a:22-70b:1
The Limits of Human Wisdom
SECOND TEMPLE
Philo's allegorical interpretation suggests that human wisdom, while valuable, is limited and often obscured by deception, offering a unique perspective on the pursuit of knowledge. Philo of Alexandria, a Hellenistic Jewish philosopher, provides an allegorical reading of the Hebrew Bible, blending Jewish theology with Greek philosophy.
What is meant by the tree of the knowledge of good and evil? (Genesis 2:9) This indeed exhibits that meaning which is sought for in the letter of the Scriptures more clearly to the sight, as it bears a manifest allegory on the face of it. What is meant then under this figure is prudence, which is the comprehension of science, by which all things are known and distinguished from one another, whether they be good and beautiful, or bad and unseemly, or in short every sort of contrariety is discerned; since some things belong to the better class, and some to the worse…
The Midrash of Philo 2:9:14-15
The Naming of the Tree
MIDRASH
The name 'Tree of Knowledge of Good and Evil' was assigned only after Adam's transgression, marking a pivotal change in human awareness. The Baraita of Rabbi Pinchas Ben Yair, a midrashic text, explores the shift in the tree's identity and its impact on humanity.
And the tree of knowledge of good and evil – Rabbi Pinchas ben Yair said: Until Adam the first man ate from it, this tree was not called by [any] name, but rather just tree, like all the other trees. But from when he ate and transgressed the decree of the Holy One, blessed be He, its name was called, the tree of knowledge of good and evil, based on [what happened to] it later. This is like we find with many things, the names of which are written earlier based on [what happened to] it later, like and they struck the whole territory of the Amalekite (Genesis 14:7)…
Otzar Midrashim, Baraita of Rabbi Pinchas Ben Yair 1:10
The Dawn of Human Choice
COMMENTARY
The introduction of free will and choice fundamentally altered human nature, leading to the pursuit of various desires. Ramban, a medieval Jewish scholar, offers a profound interpretation of the Genesis narrative, exploring the transformation in human nature following the pivotal event in the Garden of Eden.
AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden…
Ramban on Genesis 2:9:1
The Enigma of the Forbidden Tree
KABBALAH
The dual edibility of the tree and its fruit led to a potential misunderstanding of God's command. Rabbi Chaim Vital, a prominent disciple of Rabbi Isaac Luria, offers a mystical interpretation of the creation story in Genesis, particularly focusing on the nature of the forbidden tree.
(From someone else:) Our rabbis, may their memory be blessed, said that the Holy One, blessed be He, said to the land that it should bring out fruit trees that make fruit, such that its tree [wood] and its fruit be the same [edible], but the land transgressed His command, may He be blessed, and brought out trees that make fruit, so that its tree and its fruit were not the same. But behold, its thought about this was for the good of Adam the first man, so that he should not err later in understanding His command, may He be blessed, when He said to him…
Sha'ar HaPesukim, Parashat Bereshit 17
The Sanctity of Eating and Fasting
MUSAR
The commandment to Adam regarding the tree of knowledge suggests that both eating and fasting can be acts of holiness, akin to sacrificial offerings. Rabbi Isaiah Horowitz’s 17th-century work, Shenei Luchot HaBerit, explores the sanctity of eating and fasting, emphasizing the importance of intention in transforming these acts into spiritual sacrifices.
And now the time has come for something that is in the manner of mundane food which is treated with the purity of sanctified food. And it is not for nothing that the Torah mentioned the expression of holiness with eating: you shall sanctify yourselves and be holy (Leviticus 11:44). And behold we found that the first command to Adam the first man is: And the Lord God commanded man, saying, "Of every tree of the garden you shall surely eat; But from the tree of knowledge of good and evil, you must not eat from it" (Genesis 2:16-17)…
Shenei Luchot HaBerit, Shaar HaOtiyot, Kedushat HaAchilah, Maachalot Asurot 7:1-3
The Spiritual Lesson of Adam
JEWISH THOUGHT
The narrative of Adam highlights the distinction between physical and spiritual needs, showing that the soul's endurance is not tied to the physical body. Rabbenu Nissim of Gerona, in his 14th-century compilation of sermons, explores the philosophical themes of the Torah's opening stories, focusing on the separation of body and soul.
And the Giver of the Torah placed this entire account in the beginning of His Torah. For just as the first step in the construction of a building is the laying of the foundation upon which the entire structure is to rest, so in the very beginning of the Torah there is laid the foundation upon which the entire Torah rests; and that is, that what transpires in the world is the result not of fatalistic necessity, but of the pure will of G-d, the entire universe being in the hands of the L-rd, as clay in the hands of a potter…
Derashot HaRan 1:48
Unveiling Hidden Truths
KABBALAH
The duality of good and evil is a profound metaphor for the contrast between external appearances and internal realities. The Tikkunei Zohar, a central text in Jewish mysticism, uses this metaphor to explore the nature of good and evil, urging readers to look beyond superficial appearances.
In the beginning [Bereishit], that is the covenant [brit], about which the Tree of Life is mentioned. And behold, this is its explanation. But reversed, it is broken [tavir, which is composed of the same four letters as brit]. For it caused the breaking of Adam the first man, and that is the Tree of Knowledge of Good and Evil. That tree was good, that is what is written:And the woman saw that the tree was good for eating and desirable to the eyes (Genesis 3:6), but its fruit was evil. To her, it was like its appearance, the way it appeared on the outside…
Tikkunei Zohar 93a:4-93b:2
The Tree's Resistance
MIDRASH
The narrative gives the tree a voice and agency, allowing it to resist the serpent's advances. Pirkei DeRabbi Eliezer, an eighth-century midrashic work, provides a unique interpretation of the Genesis story, highlighting the tree's active role.
The serpent went and touched the tree, which commenced to cry out, saying: Wicked One! do not touch me! as it is said, "Let not the foot of pride come against me, and let not the hand of the wicked drive me away. There are the workers of iniquity fallen" (Ps. 36:11, 12).
Pirkei DeRabbi Eliezer 13:6
The Consequences of Premature Action
CHASIDUT
The premature consumption of the fruit by Adam and Eve led to a mixture of good and evil in the world. Rabbi Chaim Tyrer of Czernowitz, in his Chasidic commentary Be'er Mayim Chaim, explores the spiritual implications of timing and holiness in the story of Adam and Eve.
And likewise is it with Adam the first man. Behold, this tree from which the Holy One, blessed be He, forbade him to eat on that very day — it was not because evil was mixed into its essence. God forbid, it was not like that. And that is why the Targum (Onkelos on Genesis 2:17) explained, "those who eat the fruit attain wisdom [to distinguish] between good and evil." This means one acquires wisdom in his essence to distinguish between good and evil by eating its fruits. And this knowledge is a big danger, as was stated; perhaps he cannot stay with the good, God forbid…
Be'er Mayim Chaim, Genesis 2:9:5
Paradise tree, Ephraim Moses Lilien 1914, Source: E. M. Lilien, eine künstlerische Entwickelung um die Jahrhundertwende.
Paradise tree, Ephraim Moses Lilien 1914, Source: E. M. Lilien, eine künstlerische Entwickelung um die Jahrhundertwende.

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