Bereishis

The Talmud informs us that a hallmark trait of Divine reward and punishment is a concept known as midda k'negged midda - the reward or punishment is directly related to the act that caused the reward or punishment. Bereishis details the famous story of Adam and Chava eating of the Tree of Knowledge while residing in the Garden of Eden. Sins are perpetrated by both Adam and Chava, punishment is meted out, and banishment to a new life occurs. However, at first glance, it is a bit difficult to discern the midda k'negged midda connection between the sins perpetrated and the punishment received.

The Torah tells us that many trees existed in Gan Eden. Two particular ones emphasized in the verse are the Tree of Life and the Tree of Knowledge - v'etz hachayim besoch hagan v'etz hada'as tov vara. Later, the Torah informs us of the commandment given to Adam - Vayetzav Hashem Elokim al ha'adam leimor mikol etz hagan achol tochel. U'me'etz hada'as tov vara lo tochel mimenu. Adam is commanded not to eat of the Tree of Knowledge. He is not commanded to refrain from eating of the Tree of Life. Yet the punishment given to Adam is that he will not live forever, he will need to work for a living - things that have a direct impact on life expectancy and quality. It seems that it would be more logical to deliver a punishment that impacted Adam's intelligence and knowledge as he violated the commandment of eating from the Tree of Knowledge.

Chava's sin seems to lie in the fact that she violated the same commandment as Adam and then caused her husband to sin as well. Perhaps reliance upon her husband is a punishment that adheres to the concept of midda k'negged midda, but a core component of the punishment -childbirth and rearing - seems to be disconnected from the sin, not conforming to the midda k'negged midda principle.

Aside from the question regarding the relationship between the sins and the subsequent punishments, there also seems to be a difficulty in the flow of the verses. The prelude given to us is that Adam and Chava lived in Gan Eden unabashedly naked. The story proceeds to inform us of the events and the sins, the conversation between Hashem and the respective players in the story, Hashem's questioning of Adam's knowledge of his nakedness, Adam's response, and, ultimately the punishments given to each of the players. The section then concludes with two verses that seem to be in reverse order. The verse tells us vayikra ha'Adam shem ishto Chava ki he haysah aim kol chai - Adam names his wife Chava for she is the mother of all living beings. The next verse states Vaya'as Hashem Elokim l'Adam u'l'ishto kosnos or vayalbishem - Hashem clothes Adam and Chava.

The story begins by telling us that Adam and Chava's nakedness is essential to the upcoming events. This nakedness is what is understood following consumption of the fruit of the Tree of Knowledge; this nakedness is the fact that reveals the sin. Concluding the story with clothing the naked makes perfect sense. However, why does the verse that states Adam's naming Chava interrupt this flow? First the Torah should inform us that they are now clothed and then proceed to inform us of the next stage - Adam naming Chava. This verse does not seem to relate to the story at all. Yet, it is stated before the conclusion of the episode in Gan Eden!

Perhaps the punishment borne by Adam and Chava was not for the sin of violating the commandment to not eat of the Tree of Knowledge. After all, there are numerous instances in Tanach where sins occurred that were followed by repentance and forgiveness. Hashem always affords us the opportunity to repent. Repentance protects us from punishment. Indeed, the medrash explains that the reason Shaul Hamelech had the kingdom taken from him while David Hamelech retained it forever is a result of their reaction after each sinned. When confronted by Shmuel Hanavi regarding his violation of the commandment to destroy Amalek, Shaul responds by first denying he sinned and then blaming the people. In contrast, when confronted by Natan Hanavi regarding his sin with Bat-Sheva, David immediately responds chatasi - I have sinned. David's repentance enables him to keep his kingdom and be considered a model of a baal teshuva.

Here, too, Hashem gives Adam and Chava the opportunity to repent. However, after being confronted by Hashem, Adam immediately blames Chava - ha'isha asher nasata eemadi. Adam does not accept responsibility. Instead, he blames Chava. After Adam's concern about not having a mate and Hashem's gracious provision of one that was etzem me'atzamai - the perfect match, still Adam lacks appreciation for this great gift and blames his life mate for his actions.

Similarly, Chava didn't accept her responsibility. She, too, had a life mate. However, instead of accepting the blame after recognizing her actions, she chooses to entice Adam to sin as well so that she will not suffer punishment alone. It is this post-sin reaction displaying a lack of appreciation for one another that was the sin for which Adam and Chava were punished. The punishments, indeed, fit the crime.

Adam needed to learn to appreciate all that he had. He would learn to appreciate life because it would not last forever. He would learn to appreciate his possessions because he would have to work hard for them.

Chava would learn to appreciate and care for others even more than for herself. She would suffer the pain of childbirth, the difficulties of child rearing and, yet, her children would mean everything to her. She would do anything to protect them from harm to contrast her actions with Adam. Even after all the pain, she would love and cling to her family.

This is why the verse informs us of Adam's naming of Chava prior to completing the story of Gan Eden. Before receiving the blessing of clothing and the forgiveness it brought, Adam needed to show that he learned his lesson. Adam needed to show that he had a great appreciation for Chava and would work with her and for her going forward. Once Adam displays this sense of appreciation by calling her Chava because she is aim kol chai, forgiveness and blessing from Hashem can come.