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Adam Blamed Eve and Job Refused to Blame Anyone

God asked one question in the garden and Adam pointed at his wife. Sitting in ash with his children buried, Job was handed the same exit and refused it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Question in the Garden
  2. I Ate and I Will Eat Again
  3. The Man Sitting in Ash
  4. What His Wife Told Him to Do
  5. Rain on Land Where Nobody Lives
Adam Blamed Eve and Job Refused to Blame Anyone Click for full size

The Question in the Garden

God came walking in the garden at the cool part of the day and the two of them went into the trees. He called. Adam answered from the leaves that he was naked and afraid. Then came the question that mattered: had he eaten from the tree.

Adam had one sentence to spend and he spent it on a hand pointing sideways. The woman. The woman You gave to be with me. She gave me from the tree and I ate.

That is two accusations, not one. He blamed his wife out loud and he blamed the one asking under his breath, because the woman had been a gift, and a man who blames the gift is putting it on whoever handed it over. Both of them were standing right there when he did it.

Eve was asked next and she pointed at the serpent. It had lured her. It had lied to her. And it had walked off leaving her holding the whole debt.

I Ate and I Will Eat Again

Adam was not confessing. He was declaring. Put the tree back in front of him, give him the same afternoon, and he would do it again, and he said as much while God was still standing there in the garden He had made.

That was the sentence that emptied the place. The fruit was not what got him thrown out. What got him thrown out was what came out of his mouth afterward, and the gate shut behind him with a blade of fire turning in front of it.

God had planted a vineyard on a fertile hill, cleared the stones, put in the best vines, cut a winepress out of the rock, and waited for grapes. What came up was sour.

The Man Sitting in Ash

Generations later Job lost ten children in one afternoon, in one house, under one wind off the desert that took all four walls at once. He lost the herds the same day. Each messenger came running in before the last one had finished speaking, so that the oxen and the sheep and the camels and the children arrived in his ears almost together.

He tore his coat and shaved his head and said that the Lord had given and the Lord had taken, and blessed the name.

Then his skin went, sole to scalp, and he took a piece of broken pottery and sat down in the ashes outside the town to scrape himself with it. Three friends came from three directions to sit with him. They saw him from a distance and did not know him. They sat on the ground beside him for seven days and seven nights and none of them said a word, because they saw that the pain was very great.

He had a better case than Adam ever had. Adam lost a garden after breaking one rule he had been told once, in person, by the owner. Job had broken nothing at all, and everyone sitting with him knew it.

What His Wife Told Him to Do

His wife came and stood over him and offered him the way out. "Are you still holding on to your integrity? Curse God and die."

It was a kind of mercy. Say the word, put the weight down, let it end tonight.

He looked up out of the ash. "You are talking the way a vile woman talks," he said. Then he asked her whether they should accept the good from God and not accept the bad.

They. Not I. He was the one covered in sores and he still counted her inside the sentence with him.

Adam had listened to his wife and eaten. Job listened to his and did not move. He had a wife to blame and raiders to blame and a sky to blame, and he blamed nobody, and he did not sin with his lips.

With his lips. What went on behind them, on the ash pile, in the dark, nobody wrote down.

Rain on Land Where Nobody Lives

When the answer came at last it came out of a storm, and it was not about Job at all. It was weather. Who cut the channel for the torrent and the road for the thunderbolt. Who fathers the drops of dew. Who sends rain on a country with no man in it, on a wilderness where there is nobody, to soak the waste ground and bring grass up where no one will ever walk.

Job put his hand over his mouth.

He would not blame anyone in the world for what had happened to him, and what he got back was not an explanation. It was rain falling on empty country, for nobody, forever. He looked at that and stopped talking.


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From the tradition

Sources

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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.

Bereshit Rabbah 13:4Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Rain isn’t just water falling from the sky. It’s something far more profound.

Rabbi Hoshaya, a sage from the Talmudic era, makes a pretty bold claim in Bereshit Rabbah, a collection of rabbinic interpretations on the Book of Genesis. He says that the power of rain, God’s power manifested through rainfall, is equivalent to the entire act of Creation itself! for a second. Creation. From nothing to everything. And rain is comparable? How could that be?

Well, Rabbi Hoshaya isn't just pulling this out of thin air. He points us to the Book of Job: "Who performs great things, and there is no fathoming… He gives rain over the face of the earth, and sends water over the surface of fields" (Job 5:9-10). The idea here is that rain is one of those unfathomable "great things" only God can do. It transcends the predictable laws of nature and touches the metaphysical.

Rabbi Aha offers another supporting verse, this time from Jeremiah: "He makes the earth with His might, founds the world with His wisdom" (Jeremiah 10:12). It's God's power and wisdom that bring the world into being. But what comes next in Jeremiah? "To the sound of His placement of the multitude of water in the heavens" (Jeremiah 10:13). Aha! The "sound" here, he argues, refers specifically to rain. Rain as an integral part of the divine creative act. He draws another parallel from (Psalms 42:8), "Depths call to depths in the sound of your waterways." It all points back to the resounding, powerful effect of rain.

So, what's the connection? Why is rain likened to Creation itself? Perhaps it’s because rain brings life. It nourishes the earth, allowing things to grow and flourish. Without it, the world would be a barren wasteland. Just like at the beginning of Genesis, before God spoke and brought order to the chaos. Rain represents a continual act of creation, a constant renewal of the world.

Isn't that amazing? The next time you hear the sound of rain, maybe take a moment to appreciate it not just as a weather event, but as a powerful reminder of God’s creative force, constantly at work in the world around us.

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Bereshit Rabbah 19:12Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It contrasts Adam, the first man, with Job, the righteous sufferer, highlighting their very different responses to adversity.

The passage begins with Adam's infamous excuse: "The woman whom You gave…" This is contrasted with Job's declaration, "I would speak, and I would not fear Him; for it is not so that I am, with myself [imadi]" (Job 9:35). What does this mean? The Rabbis see Job as saying, "I am unlike the one who said, 'The woman whom You gave to me [imadi]…'" In other words, Adam blamed Eve (and, indirectly, God), while Job takes a different approach.

the verse says, Adam heeded his wife's words, while Job did not. Remember Job's story? His wife, in her despair, urged him to "Blaspheme God and die" (Job 2:9). Unlike Adam, Job refused to listen. Rabbi Abba bar Kahana even suggests that Job's wife was actually Dina, Jacob's daughter! He supports this by quoting Job's rebuke to her: “You are speaking as one of the disgusting women [nevalot] would speak." The connection? The text reminds us that regarding Dina, it is written: “As he performed a disgusting act [nevala] in Israel to lie with Jacob's daughter” (Genesis 34:7).

Job then asks, rhetorically, "Shall we accept the good from God, [and not accept the bad]?" (Job 2:10). The text points out that it doesn't say "Shall I accept," but "Shall we accept [nekabel]." Even though only Job was suffering, he uses the plural, suggesting a shared responsibility or experience. Nekabel is interpreted here as "pleased [na’im] about accepting [kabel]." Should we only be pleased with the good and not the bad? The text implies a resounding no.

But here's a twist. The passage continues, "With all this, Job did not sin with his lips" (Job 2:10) – implying that perhaps he did sin in his heart. Rabbi Abba bar Kahana adds, "'And I ate [veakhalti]' is not written here, but rather, 'vaokhel' – I ate and I will eat again." The shift from the past tense veakhalti to the ambiguous vaokhel, which can indicate past or future, suggests that Job defiantly declared he would repeat the act.

Rabbi Shimon ben Lakish takes it a step further, stating that Adam was banished only after he blasphemed. This defiance, this sacrilegious speech, was the final straw. The text then references (Isaiah 5:2): "He hoped to produce grapes, but it produced sour grapes," perhaps as a metaphor for Adam's failed potential.

Finally, the passage turns to Eve's defense: "The woman said: The serpent enticed me, and I ate" (Genesis 3:13). The text explores the Hebrew word for "enticed me" [hishiani], revealing its multiple layers of meaning: It enticed me, it brought liability upon me, and it misled me. Each of these interpretations is supported by biblical verses.

It seems the text is pushing us to consider our own reactions to adversity. Do we blame others, like Adam and Eve? Do we maintain outward piety while harboring resentment, as perhaps Job did in his heart? Or do we strive for a more complete acceptance of both good and bad, acknowledging our own role in the events that shape our lives?

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