At least, that's what we learn from Bereshit Rabbah 21, a fascinating passage in the ancient rabbinic commentary on Genesis.

Rav tells us that "in every place, the eastern direction offers refuge." Adam, after being banished from the Garden of Eden: "He banished the man; He stationed the cherubs east of the Garden of Eden” (Genesis 3:24). Cain, after his terrible deed: "Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden" (Genesis 4:16). And even in the laws of Moses: "Then, Moses designated three cities on the eastern side of the Jordan [that a killer may flee there who kills his neighbor unwittingly]" (Deuteronomy 4:41–42). See the pattern? East seems to be the direction to head when you need a clean slate.

But there's more to this verse than just geography. The Midrash dives deep into the words themselves. When it says, "[He stationed the cherubs] east [mikedem] [of the Garden of Eden]," it's not just about location. The word mikedem also hints that the angels were created before [kodem] the Garden of Eden. How do we know these "cherubs" are angels? Well, the prophet Ezekiel gives us a clue: "This was the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that they were cherubs" (Ezekiel 10:20). So, cherubs = angels, according to this interpretation.

And what about that "flame" guarding the Garden? The Midrash connects it to the verse in Psalms: "His servants are flaming fires" (Psalms 104:4). In other words, these angels are fire, or at least, they wield it. And that "ever-turning sword [hamithapekhet]"? That's where things get really interesting.

It’s described as "ever-turning"– because these angels have various forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes angels. They're constantly changing, shifting, making them even more fearsome guardians.

But there's another interpretation, a darker one. Mikedem, that word for "east," also hints that Gehenna (hell) was created before [mikodem] the Garden of Eden. The Midrash says that Gehenna was created on the second day, while the Garden of Eden was created on the third. That "flame [lahat] of the ever-turning sword" is then linked to the verse, "The day that is coming will burn [velihat] them" (Malachi 3:19). Yikes!

The sword is described as "ever-turning"– as it turns over upon the person and burns him from head to toe and from toe to head. Imagine Adam's horror, realizing that his descendants are destined for this fiery fate! He cries out, "Who will save my descendants from this fire?"

Rabbi Huna, in the name of Rabbi Abba, offers a solution: "The sword of circumcision," based on the verse, "Make flint swords for yourself [and circumcise the children of Israel]" (Joshua 5:2). The Rabbis offer another answer: "The sword of Torah," as it is stated, "And a double-edged sword in their hand" (Psalms 149:6). So, it's through ritual and through learning that we can protect ourselves from the fires of Gehenna.

The Midrash concludes with a poignant observation. When Adam realized the potential fate of his descendants, he refrained from having children. But when he foresaw that after twenty-six generations, Israel would receive the Torah, he knew there was hope. Only then "The man was intimate with Eve, his wife" (Genesis 4:1).

So, what does this all mean for us? It's a reminder that even in the face of darkness and potential suffering, there is always hope. Whether it's finding refuge in a new direction, embracing sacred rituals, or immersing ourselves in the wisdom of the Torah, we have the power to shape our destiny and protect ourselves and future generations. And maybe, just maybe, find our own way back to the Garden.