by Doctor Science
My Jewish New Year's Intention is to try to read the weekly Torah portion or parsha. I'm getting a big push from the twitter group #ParshaChat, which discusses topics selected by the moderators every Wednesday evening (Eastern time). Coincidentally, Mr Dr Science teaches fencing classes on Wednesday evening, so I can participate without distractions.
The first parsha of the year is Bereshit, "In the beginning": Gen 1:1-6:8. This week's discussion focused on the theme of "trees", and we mostly talked about the Tree of Life and the Tree of Knowledge of Good & Evil.
The thing that always puzzled me most about this story is Gen 3:22, which is not often discussed:
And the Lord God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." [New International Version]
This kind of contradicts the whole exiled-for-disobedience story--a story which already contradicts itself. G-d told Adam not to eat the fruit of the Tree of Knowledge as though it was a warning about poison: "you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die." And the Snake doesn't tell Eve anything untrue: "G-d knows that when you eat from it your eyes will be opened, and you will be like G-d, knowing good and evil" -- which is precisely what G-d says in Gen 3:22.
This bugged me a lot while I was growing up. At some point in my late teens or early 20s I was reading about Mesopotamian religion, and I encountered the story of Adapa, the first man. Adapa is very wise, but is fooled by the trickster god Ea into refusing the food of immorality--and thus condemns humanity to sickness and death.
Looking at the Genesis story from a Mesopotamian point of view (in which immortality is a long-standing goal), trickster Snake gets humans to eat from the wrong tree. Indeed, Snake is probably in cahoots with G-d (not unlike in the book of Job), doing a good-cop-bad-cop act.
If I assume the composers (writers? bards?) of the Genesis story started with a Mesopotamian tale about humans being tricked out of immortality, then what strikes me is that our Jewish composers doubled the Tree [1]. The drama now becomes, not just a tale of loss, but about a choice between Knowledge and Immortality.
And from the Jewish POV, we always pick Knowledge. Specifically, it's "Knowledge of Good and Evil" -- which could be shorthand for "everything", or could mean "Right and Wrong, Good and Bad". Moral knowledge, having a conscience. Becoming human, instead of staying with the timeless minds of animals.
Thinking of it that way, it feels to me as though rejecting the Tree of Knowledge would be rejecting Torah. And then we say, Torah is a Tree of Life (per Prov 3:18)--so by choosing the Tree of Knowledge, we end up with both Trees, head and heart together.
The ParschaChat mods pointed out that Gen 3:6
When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate.
makes an implicit parallel between Eve and G-d, who also looked on things and "saw that it was good."
I'd never noticed that parallel before, but by the usual rules of Torah study it MUST be significant. It certainly leaves the door open toward a reading in which Eve is the one who makes the choice to follow G-d. As Tolkien said, "We make still by the law in which we're made": in the image of G-d, we're creators as G-d is a creator, we appreciate beauty as G-d appreciates beauty, we seek to be wise as G-d is wise.
When the mods asked, How is Torah a Tree of Life? What does this mean?, two answers impressed me in particular [3].
One person argued that
There's a persistent dichotomy - you can live knowledgeably, you can have a full, interesting life - or you can have an eternal life, without knowledge or conflict. But you can't have both.
So when I hear "Torah is a Tree of Life...", I hear it as "don't seek immortality - immortality is empty. Hold fast, instead, to this rich tradition of knowledge and thought and exploration. Let THIS be your Tree of Life, and be satisfied."
And another summed up why I study Torah. She is a Tree of Life because of
Her physical substance, her acknowledgment of the grittiness of human existence (we're not the first or last to face truly ugly problems), her admonishment to welcome the stranger, her shared history with our community, and bringing us together to study/interpret her.
That says it for me.

[1] In the Quran it becomes a single tree, as it tends to in Christian images of Eden. A single Tree as
Axis Mundi makes intuitive sense in a way that the two Trees do not, so I consider one Tree to be the
ancestral or primitive state of the story, two Trees is a derived state
[2].
[2] Tolkien's Two Trees are of course another derived state of the same basic trope.
[3] I'm not using names or links because the mainstreaming of anti-Semitism is ramping up (again), and I want to protect my fellow students from trolls.
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