Parshat Bereshit6 min read

The First Slanderer Cursed and Scaled in Eden

In Eden the serpent whispered against its Maker, and the blessing already spoken over the humans bent the curse past them onto the first slanderer.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Whisper Against the Maker
  2. Why No Curse Fell on the Man
  3. The Legs the Angels Took
  4. The Mark That Branded the Slanderer
  5. The One Wound That Never Heals

The serpent stood on its legs in the cool of the garden, taller than the beasts that grazed beneath it, and it watched the man and the woman walk among trees that bore every delicacy the world would ever know. It ate what they ate. It went where it pleased. Of all the creatures the Holy One had shaped, none carried itself with such ease, and none had a tongue so quick.

The Serpent came to the woman near the tree that stood apart, and it did not begin with the fruit. It began with a whisper about the One who had planted it. "Every craftsman hates his fellow," it said. "When He wished to make His world, He ate from this tree, and out of it He built the heavens and the earth. He forbids it to you for one reason. He does not want a rival. Eat, and your hand will shape worlds as His did."

The Whisper Against the Maker

Nothing in the garden had ever spoken against its Maker. Animals quarreled. Beasts hunted. But no mouth had turned its words back toward the One who gave it breath. The serpent was the first to do it. It spoke evil not of a neighbor, not of the man, not of the woman, but of the Creator Himself, and it dressed the slander in the shape of a favor.

Eve listened. She reached. The fruit passed from her hand to the man's, and the taste of it opened their eyes to their own nakedness, and the garden that had been theirs without thought became a place where they hid.

Why No Curse Fell on the Man

When the Holy One walked in the garden and called them out from the trees, the man pointed to the woman and the woman pointed to the serpent, and the words came down in order. To the woman, pain. To the man, the sweat of his face and a ground that would fight him for every loaf. Hard words, both. But over neither of them did the single word fall that fell on the serpent.

"Cursed are you," the Holy One said, and He said it to the serpent alone.

The man and the woman were spared that word, and they were spared it for a reason older than their sin. On the day they were made, before they had done anything at all, the blessing had already come. "And God blessed them," it had been spoken over them at the start. A blessing once spoken cannot be unspoken. The mouth that had blessed them would not now curse the same flesh. So the decree bent around them. Pain came, and toil came, but the curse went past the humans and settled on the thing that had whispered.

The Legs the Angels Took

"Upon your belly you shall go," the Holy One said, and the words had weight the serpent had never felt. It still stood upright as the sentence fell. Then the angels came down into the garden, and they did not argue and they did not weep. They bent to the creature that had walked taller than the beasts, and they cut its legs away at the root.

It dropped. The body that had moved through the garden at the height of a man now lay flat against the dust it had been told it would eat. "And dust you shall eat all the days of your life." It had tasted every delicacy the world could offer. Now whatever it swallowed, the figs, the honey, the sweetest fruit of any tree, would turn in its mouth to grit. Its hunger would never settle. It could eat the riches of the earth and rise still tasting only dust, because it had brought the children of earth down to the dust with a lie.

The Mark That Branded the Slanderer

There was one more thing in the curse, and it lay on the skin. The same affliction that would one day brand the human slanderer, the white scale that drove a man outside the camp, was laid first on the creature in the garden. The colorings that ran along the serpent's back, the patterned scales that men would later call beautiful, were its leprosy, set into it the day it spoke against its Maker.

For the tongue that carries slander, the body pays. The sages would say it plainly. A man who speaks evil of his neighbor is struck with the white plague and shut out from those he wronged. And the first to bear that mark wore it not for slandering a neighbor but for slandering the One who made him, and it was burned into its hide before any human ever earned it.

The One Wound That Never Heals

"Cursed are you above all the beasts." There was a second meaning folded inside that word above, and it reached past the garden into the end of days.

For a time would come when every wound is undone. The blind would open their eyes. The lame would leap like the deer. The wolf and the lamb would graze in one field, and every creature that carried a blemish would be made whole. The children of Adam, healed. The beasts, healed. But not the serpent. Above all the beasts meant this: all of them would be lifted out of their hurt, and it alone would be left in it. Dust would still be its food when every other mouth was filled. The mark would still run along its back when every other scar was smoothed away. One curse, of all the curses ever spoken, with no morning at the far end of it, because one mouth, of all the mouths ever made, was the first to turn its words against the One who gave it speech.


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Midrash Aggadah, Genesis 3:14Midrash Aggadah

"Cursed are you." And why was "cursed" not said of the man and his wife, just as He cursed the serpent? Because He had already blessed them, as it is said, "And God blessed them" (Genesis 1:28).

"From every beast and from every animal of the field." If from the animal of the field, which is free and not in his domain, the serpent was cursed, all the more so (a fortiori) that it was cursed more than every domestic beast. He said to him: when they were cursed, [the serpent was cursed] above the domestic beast and the wild animal sevenfold. And what are they? The donkey more than the cat, for the cat bears its young in its womb fifty-two days, and the donkey three hundred sixty-five [days], and a human being nine months; and the serpent was cursed more than the donkey sevenfold, for the donkey [carries its young] a year, while the serpent carries its young in its belly for seven years.

"Upon your belly you shall go." From here they said that it used to walk upright, and the angels came down and cut off its legs.

"And dust you shall eat all the days of your life." For it used to eat all the delicacies of the world; and once it caused Eve to sin, it was decreed upon it that it would eat dust all the days of its life, so that even if it eats the delicacies of the world, its mind is not settled upon it until it eats dust.

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Midrash Tanchuma Buber, Metzora 7:1Midrash Tanchuma Buber, Metzora

[(Leviticus 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] And so too you find regarding the primeval serpent: because he spoke slander against his Creator, therefore he was stricken with leprosy. And what did he say? Rabbi Joshua ben Levi said (Genesis 3:5): "For God knows that on the day you eat of it [your eyes will be opened, and you will be like God, knowing good and evil]." He said to her: Every craftsman hates his fellow. And when He wished to create His world, He ate from this tree and created His world. You too eat from it, and you will be able to create like Him. The Holy One, blessed be He, said to him: You have spoken slander; your end is to be stricken. As it is said (Genesis 3:14): "And the LORD God said to the serpent [Because you have done this, cursed are you above all cattle…]." With what did He curse him? With leprosy. And "cursing" (arirah) is nothing other than leprosy, as it is said (Leviticus 13:51): "for it is a malignant leprosy (tzara'at mam'eret)."

Rabbi Huna of Sha'av said [in the name of] Rabbi Joshua ben Levi: The scales (that is, the colorings) that are upon the serpent are his leprosy. And not only that, but all who have blemishes will be healed in the World to Come, yet the serpent will not be healed, as it is said (Genesis 3:14): "Cursed are you above all the beasts." What is "above all"? That all will be healed, but he will not be healed. The children of Adam will be healed, as it is said (Isaiah 35:5-6): "[Then the lame will leap like a deer…] Then the eyes of the blind will be opened… [then the lame will leap like a deer…]." And concerning beast and cattle it is written (Isaiah 65:25): "The wolf and the lamb will graze as one." But the serpent has no healing, as it is said (ibid.): "and dust will be the serpent's food." Rabbi Helbo said: Even if he eats all the delicacies of the world, he tastes them only as dust. And so too in the time to come: "and dust will be the serpent's food," for he is never healed, because he brought the creatures down to the dust. And what caused this for him? Because he spoke slander. Therefore, "THIS SHALL BE THE LAW OF THE LEPER." There are many laws (torot) in this book: "This is the law of the burnt offering" (Leviticus 6:2); [(Leviticus 7:1:) "This is the law of the guilt offering";] "This is the law of the sacrifice of peace offerings" (Leviticus 7:11). And here too I have set in order a law for the leper: "THIS SHALL BE THE LAW OF THE LEPER."

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Yalkut Shimoni on Torah 27:1Yalkut Shimoni on Torah

"For God knows" (Genesis 3:5). It does not say here "For gods know," but the serpent began to speak slander against his Creator. He said to her: From this tree the Holy One, blessed be He, ate, and created the world; and He told you, "Do not eat from it," so that you should not create other worlds. For every craftsman hates his fellow in the same trade. Everything created after its fellow rules over it. Heaven was on the first day, the firmament on the second, and the firmament cannot bear it. The grasses on the third do not supply its waters; the luminaries on the fourth, and so on; the birds on the fifth, like the Ziz of the field, which is a pure bird, and when it flies it darkens the disk of the sun. And you were created after everything, to rule over everything. Hurry and eat before He creates other worlds that will rule over you. This is what is written (verse 6): "And the woman saw that it was good" - she saw the words of the serpent. "For the tree was good for food" (Genesis 3:6). Three things were said about the Tree of Knowledge: good for food, pleasing to the eyes, and it adds wisdom. "The tree was desirable to make one wise," as you say, "A maskil [contemplation] of Ethan the Ezrahite." "And she took of its fruit and ate." She pressed grapes and gave to him. She said to him: What do you think, that I will die and another Eve will be created for you? "There is nothing new" (Ecclesiastes 1:9). What do you think, that I will die and you will sit idle? "He did not create it as chaos" (Isaiah 45:18). She began to wail at him with her voice. "Also" - this is an amplification: she fed the animals, the beasts, and the birds; all heeded her except for one bird whose name is Chol. This is what is written, "And like the Chol" (Job 28:18). It lives a thousand years, and at the end fire comes out from its nest and burns it, and an amount like an egg remains of it, and it grows limbs again and lives. Rabbi Yudan says: At the end of a thousand years its body wastes away and its wings molt, and an amount like an egg remains of it, and it grows limbs again.

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Bereshit Rabbah 20:1Bereshit Rabbah

(Genesis 3:14) tells us, "The Lord God said to the serpent: Because you did this, cursed are you from all the animals, and from all the beasts of the field; on your belly you shall go, and you shall eat dust all the days of your life." But what's really behind that curse? It's not just about a snake losing its legs. According to the sages, it's about slander, about the power of words to corrupt and destroy.

Bereshit Rabbah, a classic collection of rabbinic interpretations of Genesis, dives deep into this verse. It links the serpent's punishment to a verse in Psalms (140:12): "The slanderer shall not stand in the land; [may evil trap unjust men, bringing about banishments]." Intriguing connection. Rabbi Levi offers a powerful vision of the Messianic future. Imagine a time when God confronts the idolaters, asking them why they punished the Jewish people. And what's their excuse? "It is from them themselves, as they would come and slander one another." They blame the Jews' suffering on.. themselves, on their own internal squabbles and negativity! The audacity! God, understandably, is not impressed. According to Rabbi Levi, God will take both the slanderers and those who enabled the slander through idolatry and send them down to Gehenna (גֵּיהִנּוּם), a sort of Jewish hell. This, the Midrash (rabbinic interpretive commentary) suggests, is the deeper meaning of the plural "banishments" in the verse from Psalms.

So, the serpent isn't just a snake; it's a symbol of lashon hara (לָשׁוֹן הָרַע), evil speech, slander. It represents the corrosive power of negative words, the way gossip and backbiting can poison a community. The serpent slandered God by tempting Adam and Eve, and its punishment reflects the consequences of such destructive behavior.

The Midrash goes on to emphasize that it's not just one banishment, but "banishments." Adam was cursed, Eve was cursed, and the serpent was cursed – each representing a different facet of the fallout from that original act of disobedience and slander. This resonates with the idea that sin and negativity have ripple effects, impacting individuals and the entire world. As Ginzberg retells it in Legends of the Jews, the serpent's actions had far-reaching consequences that continue to affect humanity. how often do we engage in gossip, even unintentionally? How often do we let negative thoughts and words slip out? The story of the serpent isn't just an ancient myth; it's a timeless reminder of the power of our words and the importance of choosing them wisely. What kind of world could we build if we all committed to speaking with kindness and compassion, instead of succumbing to the temptation of lashon hara?

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