Parshat Bereshit6 min read

The Day Animals Lost the Language of Eden

The serpent talked Eve into the fruit in the one language every creature shared. Not long after, every mouth in creation was closed but one.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Adam Had Named Every One of Them
  2. The Court That Refused to Hear the Serpent
  3. Ten Sentences and a Scream
  4. Every Mouth in the Garden
  5. What Adam Carried Out

The serpent had hands and feet then, and it could talk, and so could the ox and the hawk and the worm in the fig. Every living thing in the garden spoke with one lip and one tongue, which meant a conversation between a woman and a snake was nothing to remark on. It happened all day, everywhere, between everyone.

The Day Animals Lost the Language of Eden Click for full size

What the serpent wanted was Adam dead. It had looked at the arrangement in the garden and worked out that if the man were gone, the woman would not be. So it walked over to Eve on its own two feet and used the shared language to destroy the shared language.

Adam Had Named Every One of Them

The language had been demonstrated once already, on the day the animals were brought up in a line for naming.

God brought them past the ministering angels first and asked the angels what each one was called. The angels had nothing. Not one name among them. Then the same procession went past the man, and he said, that is an ox, that is a donkey, and went down the whole line without a pause.

"And you. Why is your name Adam?"

"Because I was taken out of the adamah, the ground."

"And what is my name?"

"It is fitting that you be called Lord, because you are lord over everything you have made."

The Court That Refused to Hear the Serpent

After the fruit, the angels came through Eden announcing that God was on his way to those who dwelt in the garden, and Adam heard them talking among themselves. What, is he still walking around in there? He is not dead yet?

God answered them out loud. He was told he would die in the day he ate. You do not know which day I meant. Take one of my days, which is a thousand years, and give him nine hundred and thirty of it, and let him leave seventy behind for his children.

Adam and Eve went into the trees. They could not have done that a week earlier. He had stood from the ground to the heavens and now he was a hundred ells high and could fit behind a bush. When the questions came he put it on his wife, and she put it on the serpent, and both of them could have said the one word that would have ended the proceedings, and neither of them said it.

The serpent got a different hearing. Seventy-one angels were convened to sit on his case, and nobody asked him a thing. He was too good an arguer to be allowed to open his mouth. Given the chance he would have said: you gave them an order, I said the opposite, why did they take my word over yours? So the court skipped the defense and went to the sentence.

Ten Sentences and a Scream

God read them out to him directly. I made you king over the cattle and the beasts of the field and it was not enough for you, so you are cursed below all of them. I made you to stand upright and it was not enough, so you go on your belly. I made you to eat what the man eats and it was not enough, so you eat dust, and the sweetest thing you ever put in your mouth will turn to dust in it. You tried to kill Adam to take his wife, so there will be hatred between you and her forever.

Then the first of the ten: the serpent's mouth was shut and his speech taken out of him.

The angels carried out the rest themselves. They came down and hacked off his hands and his feet, and the noise he made doing it went out across the whole width of the world and was heard at both ends, the last thing he ever said that anybody understood.

Every Mouth in the Garden

On the day the man and the woman were sent out, the mouths of all of them closed. Beasts, cattle, birds, everything that walks and everything that creeps. They had spoken to one another with one lip and one tongue since the beginning, and on that morning the lip and the tongue were taken, and the flesh of the garden was scattered outward, kind by kind, each one driven to the country that had been made for it.

They kept their voices. That is the part that lasted. The dog still says something at the door and the crow still says something over the field and the sheep says something to the lamb, and every one of those sounds is the leftover of a sentence in a language that had a grammar, spoken now to nobody who can hear it.

What Adam Carried Out

All of creation wept while this went on. The heavens wept, the sun and the stars wept, the angels wept. The moon laughed, alone, and God darkened her for it, which is why she has to be born and reborn every month while the sun goes on shining all day.

The angels sent to drive the couple out could not make themselves do it, and stalled, and went back to ask whether the sentence could be softened. It could not. Adam asked for the fruit of the tree of life and was refused, with a promise attached about the day the dead get up. Then he asked for one more thing: something sweet-smelling from the garden, so that outside he would still have something to burn as an offering.

The angels took that request up themselves and God granted it. So he gathered saffron and nard and calamus and cinnamon and seed for planting, and he and his wife walked out through the gate with their arms full, past the animals, who were watching them go, and making noise about it, and saying things nobody would ever be able to repeat.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Book of Jubilees 3:44Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Book of Jubilees turns to The Day All Animals Lost the Power of Speech.

So, what does Jubilees 3 tell us? It paints a picture of a world dramatically altered after the events in the Garden of Eden. A world where communication took a sudden, unexpected turn.

"And on that day," the text says, "was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walketh, and of whatever moveth, so that they could no longer speak: for they had all spoken one with another with one lip and with one tongue." All creatures, from the mightiest lion to the smallest sparrow, once shared a common language. They conversed freely, understanding each other perfectly. What a harmony of voices that must have been! And then, suddenly, silence. Or rather, a shift to the barks, chirps, and roars we know today. Why? Jubilees doesn’t explicitly say why the animals lost their ability to speak a common tongue, but the implication is clear: it was a consequence of the events surrounding Adam and Eve’s disobedience.

The text continues, "And He sent out of the Garden of Eden all flesh that was in the Garden of Eden, and all flesh was scattered according to its kinds, and according to its types unto the places which had been created for them."

The expulsion wasn't just for Adam and Eve. All living things that had enjoyed the paradise of Eden were scattered, each to their designated place in the wider world. Each creature was separated and sent "according to its kinds" – a phrase that echoes the creation narrative itself.

And finally, a poignant detail: "And to Adam alone did He give (the wherewithal) to cover his shame, of all the beasts and cattle."

Only to Adam was given the means to cover his shame using the skins of animals. It's a powerful image. Adam, now acutely aware of his nakedness and vulnerability, is provided for. But it's a provision that comes at a cost. The animals, who once shared a common language with him, are now used to clothe him.

What does it all mean? Perhaps Jubilees is suggesting that the fall from grace wasn't just a human experience. The entire created order was affected. The loss of a common language amongst creatures, the scattering of life from Eden, and the use of animals to cover human shame – all point to a profound disruption in the original harmony of creation.

What wisdom might we have gained if we could still understand the language of the animals? What secrets of the natural world remain locked away, just beyond our hearing?

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Bereshit Rabbah 17Hebraic Literature (1901)

Retold in our words. Read the original at the link below.Project Gutenberg eBook #14368, Hebraic Literature · PD-US-pre-1929

Rav Acha taught that before Adam was created, God turned to the ministering angels and consulted with them. "Shall we make man?" He asked. The angels answered honestly: "What good will this man be?" God replied, "His wisdom will be greater than yours."

To prove it, on the sixth day God gathered the cattle, the wild beasts, and the birds, and paraded them before the angels. "Name them," He said. The angels could not. Then He called the same animals before Adam. "This is an ox," Adam said, "this is a donkey, this is an eagle". And the names fit so well that all creation accepted them.

Then God asked Adam, "And you, why is your name Adam?"

"I should be called Adam," he replied, "for I was taken from adamah, the ground." He had understood his own name from his own body.

Then the surprising question. "And what," God asked, "is My name?"

"It is fitting," Adam said, "that You be called Adonai, Lord, for You are Lord over all Your creatures."

Rav Acha drew his proof from (Isaiah 42:8): "I am the Lord, that is My name." That is, the very name Adam called Me.

The sages are teaching that naming is the first act of wisdom, and that the human being is the creature who can name even its Creator, not because we invent God, but because God granted us the privilege of answering when He asks.

(From the 1901 Hebraic Literature anthology, drawing on Bereshit Rabbah 17.)

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Legends of the Jews, II. Adam, Man And The WorldLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

In Legends of the Jews, Ginzberg retells a fascinating idea: God created the world with ten Sayings, ten distinct acts of creation. Now, one Saying would have been enough. So why ten? To emphasize the immense value of the world, and how terrible it is to destroy something made with such care. – the responsibility we carry, knowing the world was brought into being with such intention.

The world was made for humanity, even though we arrived last on the scene. Imagine a host preparing a magnificent feast, setting the table perfectly before inviting the guest to sit. That’s us! Everything was ready for us. But this lateness also carries a crucial message: humility. Don’t get too proud, tradition warns, lest someone remind you that even a gnat is older than you are!

What makes us so special? We weren't just spoken into existence like the rest of creation. We are formed by God’s own hand. Tradition teaches that the body of man is a microcosm, a miniature world, and the world itself is a reflection of man. The hair on our head? The woods of the earth. Our tears? Rivers. Our mouth? The vast ocean. Even more specifically, the ocean encircling the earth is like the white of the eye, the dry land the iris, Jerusalem the pupil, and the Temple the very image mirrored in that pupil.

We’re not just reflections of the earth. We’re a blend of heavenly and earthly qualities. We’re part angel, part beast. We speak, we reason, we stand upright – angelic qualities. Yet, we eat, eliminate waste, procreate, and die – just like the animals. Before creating us, God said, "The celestials are not propagated, but they are immortal; the beings on earth are propagated, but they die. I will create man to be the union of the two, so that when he sins, when he behaves like a beast, death shall overtake him; but if he refrains from sin, he shall live forever." tension – the potential for both greatness and baseness within each of us.

According to Legends of the Jews, God then invited all beings, celestial and terrestrial, to contribute to our creation. This way, everyone would have a stake in our well-being. If we sin, they would be invested in our preservation.

The world was created for the pious, the God-fearing – for Israel, guided by God's law. It was Israel that was especially in God's mind when humankind was made. And here’s where it gets really interesting: all other creatures were instructed to alter their very nature if Israel needed help. The sea was ordered to part for Moses, the heavens to listen to him. The sun and moon stood still for Joshua. Ravens fed Elijah. Fire spared the three youths, the lion didn't harm Daniel, the fish spewed out Jonah, and the heavens opened for Ezekiel.

In a display of what's described as modesty, God even consulted with the angels about creating humans! He said, "For the sake of Israel, I will create the world." And then God laid out a series of parallels, as we find in Midrash Rabbah. Just as God would separate light from darkness, so too would God provide light for Israel in Egypt while darkness reigned elsewhere. As God divided the waters above and below, so too would God divide the Red Sea for Israel. As God created plants on the third day, so too would God provide manna for Israel in the wilderness. And so on, drawing connection after connection between creation itself and God's relationship with Israel.

The angels were astonished at this outpouring of love. God explained: the creation itself mirrored the future Tabernacle. The heavens stretched out like the Tabernacle's raised walls. The division of waters mirrored the veil separating the Holy Place. The plants prefigured the herbs of Passover and the showbread. The luminaries foreshadowed the golden candlestick. The birds, the cherubim. And man? The high priest, serving in the Temple.

According to Legends of the Jews, the whole creation was conditional. God told everything He created: "If Israel accepts the Torah, you will continue and endure; otherwise, I shall turn everything back into chaos again." The world held its breath until the revelation at Sinai, when Israel accepted the Torah, fulfilling the condition upon which creation itself rested.

So, what does this all mean for us today? It's a reminder of our immense potential, our responsibility to care for this world, and the profound connection between humanity and the divine. The world wasn't just made for us; it was made with us in mind, our actions shaping its very destiny. What will we do with that knowledge?

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Legends of the Jews, II. Adam, The PunishmentLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

Legends of the Jews (Ginzberg) turns to The Punishment.

The Ginzberg's says retelling in Legends of the Jews, God didn't rush right in after the sin. No, no. "One should not 'strive to see a man in the hour of his disgrace.'" for a second. There's a deep empathy embedded in that idea. God waited until Adam and Eve had covered themselves with fig leaves.

Adam already knew what was coming. He heard the angels announcing, "God betaketh Himself unto those that dwell in Paradise." He even overheard the angels discussing his fate! "What! He still walks about in Paradise? He is not yet dead?"

God's response? He explains that He meant His days, each a thousand years long, not our earthly days. So, Adam would get 930 years, and seventy more to leave to his descendants. A reprieve, of sorts.

When God approached, Adam and Eve hid. Before the sin, this would have been unthinkable. Adam's height, we're told, stretched from heaven to earth! Afterwards? A mere hundred ells. The very voice of God, which once brought comfort, now filled him with fear. "I heard Thy voice in the garden, and I was afraid," Adam said. God replied, "Aforetime thou wert not afraid, and now thou art afraid?"

God, initially, refrained from scolding. Standing at the gate of Paradise, He simply asked, "Where art thou, Adam?" Ginzberg tells us this question was loaded. It highlighted the vast difference between Adam's former glory and his diminished state. It also offered Adam a chance to repent.

But did he? No. Instead, Adam blamed Eve! "O Lord of the world! As long as I was alone, I did not fall into sin, but as soon as this woman came to me, she tempted me." God pointed out that He gave her as a help, and Adam was being ungrateful. He should have taken the lead, being the head and not she.

Eve, in turn, blamed the serpent. Neither confessed, neither prayed for forgiveness. It's a stark picture of taking responsibility, or rather, shirking it. Only when they remained "stiff-necked" did God pronounce their doom.

The serpent, however, received his punishment immediately, without defense. Why? Because "the serpent is a villain, and the wicked are good debaters." Imagine God getting drawn into a theological argument with a snake! No, a series of ten punishments were inflicted: the loss of speech, the loss of limbs, eating dust, enduring painful shedding, and eternal enmity with humankind, amongst other things. It's a brutal list. As it is written, "He who lusts after what is not his due, not only does he not attain his desire, but he also loses what he has!"

Angels, as part of a Sanhedrin, a council of 71 angels, witnessed the serpent's judgment and carried out the sentence, chopping off his hands and feet. His cries, we're told, echoed across the world.

Eve's punishment, also tenfold, affected women's physical, spiritual, and social state. God didn't speak to Eve directly, but used an interpreter. The only woman God ever spoke to directly was Sarah.

Adam's tenfold punishment included the loss of his celestial clothing, earning bread through sorrow, physical toil, wandering children, a body vulnerable to worms, and ultimately, facing judgment.

But it wasn't just Adam, Eve, and the serpent who suffered. The very earth was punished for failing to fully obey God's command to produce trees with edible wood and for not bearing witness against Adam's sin. The earth's tenfold punishment involved dependence on rain, failing harvests, noxious vermin, barren trees, and ultimately, decay.

Even the moon was punished! While everything else wept at Adam and Eve's transgression, the moon laughed. So God obscured her light, causing her to wax and wane instead of shining steadily. This callousness offended God, who pitied Adam and Eve. He even made them clothes from the serpent's skin!

God, according to this telling, was merciful. He would have let them stay if they had repented. But they didn't, and He feared they would ravage the Tree of Life and live forever. As they left, God lamented that Adam couldn't even keep the command for a short time.

Cherubim, the ever-turning sword of flames, guarded the entrance to Paradise. Adam received the Torah, which is also a "tree of life," and permission to live near Paradise. He and Eve wept, begging the angels to soften God's sentence. But God was firm. He had to be.

However, Adam was granted permission to take sweet-scented spices out of Paradise for offerings and prayers. He gathered saffron, nard, calamus, cinnamon, and seeds. Laden with these, they left, having enjoyed Paradise for only a few hours.

The tradition even pinpoints the exact hour of each event on that fateful sixth day of creation, culminating in their expulsion in the twelfth hour of the day, on the first of Tishri, which became Rosh Hashanah, the Jewish New Year. God then told Adam that his children, the Israelites, would be judged and absolved on this day, just as he was.

Finally, the text lists the multiple creations brought forth on each of the days of creation, emphasizing the sheer volume of things made on the sixth day, including Adam, Eve, animals, and even demons (who were made without bodies because the Sabbath was approaching!). And in the twilight between the sixth day and the Sabbath, ten more creations emerged, including the rainbow, manna, the writing on the tablets at Sinai, and the grave of Moses.

So, what does it all mean? It's a interplay of sin, punishment, mercy, and the beginning of… well, everything. The story isn't just about Adam and Eve; it's about us. It's about our choices, our responsibility, and the consequences that ripple out, affecting not just ourselves, but the world around us. And it's a powerful reminder that even in the face of judgment, there's always the possibility of mercy, and a chance for renewal.

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