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 knowing good and evil," and not "knowing" or "discerning the true and the false": while in necessary truths we can only apply the words "true and false," not "good and evil." Further observe the passage, "And the eyes of both were opened, and they knew they were naked" (Gen. iii. 7): it is not said, "And the eyes of both were opened, and they saw"; for what the man had seen previously and what he saw after this circumstance was precisely the same: there had been no blindness which was now removed, but he received a new faculty whereby he found things wrong which previously he had not regarded as wrong. Besides, you must know that the Hebrew word pakaḥ used in this passage is exclusively employed in the figurative sense of receiving new sources of knowledge, not in that of regaining the sense of sight. Comp., "God opened her eyes" (Gen. xxi. 19). "Then shall the eyes of the blind be opened" (Isaiah xxxviii. 8). "Open ears, he heareth not" (ibid. Xlii. 20), similar in sense to the verse, "Which have eyes to see, and see not" (Ezek. xii. 2). When, however, Scripture says of Adam, "He changed his face (panav) and thou sentest him forth" Job xiv. 20), it must be understood in the following way: On account of the change of his original aim he was sent away. For panim, the Hebrew equivalent of face, is derived from the verb panah, "he turned," and signifies also "aim," because man generally turns his face towards the thing he desires. In accordance with this interpretation, our text suggests that Adam, as he altered his intention and directed his thoughts to the acquisition of what he was forbidden, he was banished from Paradise: this was his punishment; it was measure for measure. At first he had the privilege of tasting pleasure and happiness, and of enjoying repose and security; but as his appetites grew stronger, and he followed his desires and impulses, (as we have already stated above), and partook of the food he was forbidden to taste, he was deprived of everything, was doomed to subsist on the meanest kind of food, such as he never tasted before, and this even only after exertion and labour, as it is said, "Thorns and thistles shall grow up for thee" (Gen. iii. 18), "By the sweat of thy brow," etc., and in explanation of this the text continues, "And the Lord God drove him from the Garden of Eden, to till the ground whence he was taken." He was now with respect to food and many other requirements brought to the level of the lower animals: comp., "Thou shalt eat the grass of the field" (Gen. iii. 18). Reflecting on his condition, the Psalmist says, "Adam unable to dwell in dignity, was brought to the level of the dumb beast" (Ps. xlix. 13)."

May the Almighty be praised, whose design and wisdom cannot be fathomed."

might be thought that the Hebrew words temunah and tabnit have one and the same meaning, but this is not the case. Tabnit, derived from the verb banah (he built), signifies the build and construction of a thing--that is to say, its figure, whether square, round, triangular, or of any other shape. Comp. "the pattern (tabnit) of the Tabernacle and the pattern (tabnit) of all its vessels" (Exod. xxv. 9); "according to the pattern (tabnit) which thou wast shown upon the mount" (Exod. xxv, 40); "the form of any bird" (Deut. iv. 17); "the form (tabnit) of a hand" (Ezek. viii. 3); "the pattern (