Devarim Rabbah, in its unique way, uses a verse from Deuteronomy as a springboard to delve into just that.

The verse in question is Deuteronomy 4:39: "You shall know this day and restore to your heart that the Lord, He is the God in Heaven above and upon earth below; there is no other." Right after this, Deuteronomy 4:41 states, “Then, Moses designated three cities beyond the Jordan toward the rising sun.” But before we get to the cities, the text pauses. "Then, Moses designated" – and here begins a halakha, a point of Jewish law, about Adam, the first human.

So, how many commandments was Adam given? The Sages teach us that Adam was commanded regarding six things: idol worship, profaning God's Name, judges, bloodshed, illicit relations, and robbery. Quite the list, right?

Rabbi [Yehuda HaNasi] takes it even further. He suggests that all of these are alluded to in a single verse: Genesis 2:16, "The Lord God commanded the man, saying: From every tree of the garden you may eat." It’s a classic example of midrash, of finding hidden meanings in the text.

Let’s break it down: "Commanded [vaytzav]" – this hints at idol worship. How so? Because, as Hosea 5:11 says, "[Ephraim is exploited…] because he willingly followed an order [tzav]." The idea is that Ephraim followed the orders of idol prophets, or Yerovam, and worshipped idols.

"The Lord" – this refers to profaning the Name, as Leviticus 24:16 states, "And one who blasphemes the name of the Lord [shall be put to death]." Pretty serious stuff.

"God [Elohim]" – this alludes to judges. Remember, Exodus 22:8: "The statement of both parties shall come to the judges [elohim]." Elohim, usually translated as God, can also refer to judges in certain contexts.

"The man" – this represents bloodshed. Genesis 9:6 is clear: "One who sheds the blood of man, [by man shall his blood be shed]." A stark reminder of the sanctity of life.

"Saying" – this signifies illicit relations. Jeremiah 3:1 comes to mind: "Saying, behold, if a man sent his wife away…[but you acted licentiously]."

And finally, "From every tree of the garden you may eat" – but not from what has been obtained through robbery. The commentary, Maharzu, emphasizes that Adam was only permitted to eat from the trees of the Garden. Anything else would be stealing.

The text emphasizes that forgiveness exists for all these sins, except for bloodshed. Genesis 9:6 is repeated: "One who sheds the blood of man, by man shall his blood be shed." It's a heavy statement, and Rabbi Levi raises a valid point: "But there are many men who killed, and died in their beds."

The answer given is fascinating. "What is 'by man shall his blood be shed'? When all people will come [back to life] in the future, at that time, his blood will be shed." It suggests a future reckoning, a cosmic justice.

To illustrate this, the text tells a chilling story: two brothers, one kills the other. The mother takes a cup, fills it with the slain son’s blood, and places it in a tower. Each day, she finds the blood bubbling, effervescent. Then, one day, it’s settled. She knows, in that moment, that her other son has also been killed. A stark, almost gruesome, visualization of "One who sheds the blood of man, by man shall his blood be shed."

It’s a powerful message, isn’t it? This passage from Devarim Rabbah, through its interpretation of seemingly simple verses, explores the very foundations of human morality. It reminds us that even in paradise, the potential for sin exists, and that some actions carry consequences that extend far beyond our earthly existence. What does this all mean for us today? Perhaps it's a call to examine the seemingly small choices we make, recognizing that they ripple outwards, shaping not just our own lives, but the world around us.