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Genesis: 15 Jehovah God took the man and settled him in the garden of Eʹden to cultivate it and to take care of it.n 16 Jehovah God also gave this command to the man: “From every tree of the garden you may eat to satisfaction.o 17 But as for the tree of the knowledge of good and bad, you must not eat from it, for in the day you eat from it you will certainly die.” The teachings tell us that Adam and Eve eating from the tree of knowledge is what unleashed evil all over the world. Evil such as war, child sexual abuse, genocide, and all kinds of horrors. But if God made the tree, then he created the bad that went into it as well, no? Update: New World Translation: Isaiah 45:7 7 I form light and create darkness, I make peace and create calamity; I, Jehovah, am doing all these things. King James Version 7 I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. American Standard Version 7 I form the light, and create darkness; I make peace, and create evil; I am Jehovah, that doeth all these things.
Garden of Eden > Trees > The Tree of the knowledge of good and evil (Hebrew: עֵץ הַדַּעַת טוֹב וָרָע / Etz ha-da'at tov va-ra, ) is one of two trees in the story of the Garden of Eden in Genesis 2-3, along with the Tree of life. As to the genus of the tree, the Scriptural record is silent.The tree of the knowledge of good and bad represented a privilege that is God’s province alone—the right to determine what is good and what is bad. Evidently, Adam and Eve got to know what was good and what was bad in the special sense of now judging for themselves what was good and what was bad. They were idolatrously placing their judgment above God’s, disobediently becoming a law to themselves, as it were, instead of obeying Jehovah, who has both the right and the wisdom necessary to determine good and bad. So their independent knowledge, or standard, of good and bad was not like that of Jehovah. Rather, it was one that led them to miseryThe phrase in Hebrew: טוֹב וָרָע, tov V'ra translatable as good and evil, may be an example of the type of figure of speech known as merism. This literary device pairs opposite terms together, in order to create a general meaning; so that the phrase "good and evil" would simply imply "everything". It is equivalent to the Egyptian expression evil-good which is indeed normally employed to mean "everything". In Greek literature, the concept is also used by Telemachus, "I know all things, the good and the evil" (Od.20:309-10). However, given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration.In the phrase, tree of knowledge of good and evil, the tree imparts knowledge of tov wa-ra, "good and bad". The traditional translation is "good and evil", but tov wa-ra is a fixed expression denoting "everything". To Harry Orlinsky, this phrase does not necessarily denote a moral concept. However, Robert Alter believes that there could be a moral connotation after all: When God forbids the man to eat from the tree of knowledge, He says that if he does so, he is "doomed to die". The Hebrew behind this, is in the form used in the Hebrew Bible for issuing death sentences. Religious views Judaism In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. Before that time, the two were separate, and evil had only a nebulous existence in potentia. While free choice did exist before eating the fruit, evil existed as an entity separate from the human psyche, and it was not in human nature to desire it. Eating and internalizing the forbidden fruit changed this and thus was born the yeitzer hara, the Evil Inclination. In Rashi's notes on Genesis 3:3, the first sin came about because Eve added an additional clause to the Divine command: Neither shall you touch it. By saying this, Eve added to YHWH's command and thereby came to detract from it, as it is written: Do not add to His Words (Proverbs 30:6).In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein. Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence. Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. This is accomplished through observance of the 613 commandments in the Torah, which deal primarily with physical objects wherein good and evil are mixed together. Thus, the task of beirurim rectifies the sin of the Tree and draws the Shechinah back down to earth, where the sin of the Tree had caused Her to depart. Christianity In Christian theology, consuming the fruit of the tree of knowledge of good and evil was the original sin committed by Adam and Eve that subsequently became known as the Fall of man in Genesis 2-3.In Catholicism, Augustine of Hippo taught that the tree should be understood both symbolically and as a real tree - similarly to Jerusalem being both a real city and a figure of Heavenly Jerusalem. Augustine underlined that the fruits of that tree were not evil by themselves, because everything that God created was good (Gen 1:12). It was disobedience of Adam and Eve, who had been told by God not to eat of the tree (Gen 2:17), that was obnoxious and caused disorder in the creation, thus humanity inherited sin and guilt from Adam and Eve's sin.In Western Christian art, the fruit of the tree is commonly depicted as the apple, which originated in central Asia. This depiction may have originated as a Latin pun: by eating the malum (apple), Eve contracted mālum (evil). It is also possible that this depiction originated simply because of the religious painters' artistic licence. Islam This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2012)See also: Tree of life (Quran)The Qur'an does not name this tree and it is always referred to as "the tree". Muslims believe that when God created Adam and Eve, He told them that they could enjoy everything in the Garden but this tree, and so, Satan appeared to them and told them that the only reason God forbade them to eat from that tree is that they would become Angels or become immortals.When they ate from this tree their nakedness appeared to them and they began to sew together, for their covering, leaves from the Garden. As a result of their sin, they were removed from heaven and placed on Earth to live and die. Consequently, they repented to God and asked for his forgiveness and were forgiven. It was decided that those who obey God and follow his path shall be rewarded with everlasting life in Heaven, and those who disobey God and stray away from his path shall be punished in Hell.God in Quran (Al-A'raf 27) states: "[O] Children of Adam! Let not Satan tempt you as he brought your parents out of the Garden, stripping them of their garments to show them their shameful parts. Surely he [Satan] sees you, he and his tribe, from where you see them not. We have made the Satans the friends of those who do not believe." Other cultures The Tamil poem "Tala Vilasam" recounts a legend of the tree that parallels the Biblical account. In it, the Creator Brahma finally allows the people access to the tree- which, in this case, is the palmyra palmtree Borassus flabellifer. References Mitchell, T.C. (2004). The Bible in the British Museum : interpreting the evidence (New ed. ed.). New York: Paulist Press. p. 24. ISBN 9780809142927. "'Adam and Eve' cylinder seal". British Museum. Retrieved 2014-02-07. Gordon, Cyrus H.; Rendsburg, Gary A. (1997). The Bible and the ancient Near East (4th ed. ed.). New York: W.W. Norton & Co. p. 36. ISBN 9780393316896. Harry Orlinsky's notes to the NJPS Torah Alter 2004, p. 21. Rashi to Genesis 2:25 Ramban to Genesis 3:6 Epistle 26, Lessons in Tanya, Igeret HaKodesh ch. 22, Tanya, Likutei Amarim ch. 37, Lessons in Tanya, Likutei Amarim Torah Ohr 3c Torat Chaim Bereishit 30a Bereishit Rabbah 19:7 Ramban to Genesis 3:8 Augustine, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 4.8; Bibliothèque Augustinniene 49, 20 Augustine of Hippo, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 6.12 and 13.28, BA 49,28 and 50-52; PL 34, 377; cf. idem, De Trinitate, XII, 12.17; CCL 50, 371-372 [v. 26-31;1-36]; De natura boni 34-35; CSEL 25, 872; PL 42, 551-572 "The City of God (Book XIII), Chapter 14". Newadvent.org. Retrieved 2014-02-07. Adams, Cecil (2006-11-24). "The Straight Dope: Was the forbidden fruit in the Garden of Eden an apple?". The Straight Dope. Creative Loafing Media, Inc. Retrieved 2008-10-06.
<---- Genesis 1 Genesis 3 ---> Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. 4 These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. 6 But there went up a mist from the earth, and watered the whole face of the ground. 7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. 9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12 And the gold of that land is good: there is bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. 16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 18 And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. 19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 25 And they were both naked, the man and his wife, and were not ashamed. Hebrew Interlinear