Adam Saw Two, Not Three

There are three focuses which lead us in the right direction: G-d, us and the rest of the world. To lead a wholesome life we cannot leave any item out of the equation.

The Enigma of Adam’s Sin

One of the great Biblical enigmas is the way Adam and Eve partook of the fruit of the Tree of Knowledge against the express command of G-d!

In the preceding essay two explanations were offered as to how Adam and Eve could have so miserably failed history’s most crucial test. The first explanation is that pressure is commensurate with the importance of the test. Therefore, precisely because this was so crucial a matter, the pressure to succumb was likewise formidable. The second answer was based on the Midrashic premise that this sin was “orchestrated” by G-d to enable evil to become intermingled with good.

In this chapter we will cite and explain a third answer given in a collection of Midrashic literature, known as Midrashei peliah (anomalous or puzzling Midrashim). At first glance, these Midrashic comments make absolutely no sense. Only upon deeper reflection does one see their true meaning. They are riddles designed to pique or intellectual curiosity so that we uncover profound lessons that might have otherwise been overlooked.

The Midrash states cryptically:

“Adam saw two and not three.”

It seems that the Midrash is trying to answer the foregoing question, how it was that Adam was able to transgress so grievously? How could it be that Adam, who was given one Mitzvah, not to eat of the forbidden fruit, could not control himself?

The answer of the Midrash is that something fundamental was lacking in his vision: “he saw two and not three.”

What is the Midrash referring to when it says “he saw two and not three?” What “two” and “three” is it alluding to?

Reflect on Three Things

One explanation offered by Rabbi Elijah of Vilna is that the statement “two and not three” is a reference to the first Mishnah (paragraph) in the third chapter of the Talmudic tractate, Pirkei Avos (Ethics of the Fathers):

“Reflect on three things and you will not come to sin. Know from where you came, and where you are going and before whom you will give an accounting. From where do you come? From a putrid drop. Where are you going? To a place of dust, worms and maggots. And before whom you will give an accounting? Before the supreme King of Kings, the Holy one blessed is He.”

From this Mishnah it is clear that one must be able to reflect on all three things in order to be protected from sin. Hence, Adam who could not reflect on the fact that he came from a putrid drop—because Adam was not born but was formed from the earth by G-d Himself—did not have the mechanism to protect himself from sin.

The Difficulty

The foregoing ingenious interpretation, however, is problematic.

First of all, Adam had much more to reflect on than an ordinary person. Adam could have reflected that he was created by G-d Himself—he was Yetzir kapov shel hadodosh baruch hu, a direct creation of G-d, without the contribution of a mortal father or mother.

And if Adam needed a more sobering, downto-earth meditation, he could have reflected on the fact that he was formed by G-d from dust of the earth. Indeed, this is the essence of the second meditation of the Mishnah: that we are going to a place of dust etc. Why couldn’t he have reflected on the fact that he came from and was no more significant than dust of the earth?

Moreover, the Torah itself connects these two things: “You are dust and to dust you shall return.”

If so, Adam did indeed have three things to reflect on. And his reflection should have been more powerful and effective than ours. Yet the Midrash contends that he only “saw two and not three.” To which “two” and “three” is the Midrash referring?

Seeing Three and Not Just Two

One could offer another explanation of this puzzling Midrashic comment, by delving more deeply into the words of the aforementioned Mishnah. The Rebbe, in his commentary on Ethics of the Fathers, explains that the statement that we are to reflect on three things can actually be divided into three categories. The three things for one category might not be the same as for another.

The first category was directed to tzadikkim, the truly righteous and saintly individuals who have conquered their evil impulses. They no longer have to reflect on where they came from and where they are going etc. For them it suffices to simply reflect that there are three things in existence. These three things are: G-d, us and the world around us.

This means that when a person realizes that G-d put us here to change not only ourselves but also the world around us, and make it into a dwelling place for Him, a person will not even come close to sinning. For sinning is a product of one’s loss of focus on why he or she is here. When a person is fully aware of their life’s mission, it is not likely they will even come close to sinning.

Perhaps, this can be likened to a pilot who knows that his destination is to fly eastward to Israel. Would it occur to him at any point to fly westward? Obviously not. Likewise a righteous person, one whose eyes are always on the ball, will never even entertain the notion to go in the opposite direction of his or her mission in life.

The second and third categories of people whose gaze is not always fixed on the goal, require more sobering reflections such as “from where do they come,” etc. But for the more spiritually sophisticated human being, there is only a need to know that there are three things that matter, and that we are here to be the link between G-d and His world.

Based on this analysis of the meditation on the three things, we could say that the problem with Adam was that he only saw two of the three things. Adam was certainly aware of G-d’s presence as he was of his own existence, but he was oblivious to the fact that there was a world around him that he had an obligation to affect.

Reaching for the Stars and Coming up Empty-handed

Rabbi Yonasan Eibushitz (one of the great eighteenth century Talmudic authorities and Kabbalists) provides a novel interpretation of Adam’s indiscretion:

In his classic work Ya’aros D’vash, Rabbi Yonasan Eibushitz explains that Adam knew that his partaking of the forbidden fruit would end in his demise. But, Adam felt that only then—when his soul would no longer be encumbered by his body—that he would be able to achieve the pinnacle of spirituality.

According to Rabbi Yonatan Eibushitz, Adam wanted to give up his life so that he could reach the “fiftieth gate of understanding,” the apex of spirituality.

This interpretation is consistent with the idea expressed earlier that Adam was two dimensional in his thought process. Adam was thus only interested in G-d and himself; that he would be able to reach the highest spiritual level. He forgot that G-d created him with a purpose to be in this world and to ultimately redeem it.

Three Dimensions and the Three Categories of People

People who seek only physical pleasure and instant gratification are one dimensional—all they think of is themselves; how to enhance their lives and pleasure.

People who seek to create a profound spiritual relationship with G-d are two dimensional because G-d is an integral and co-equal part of the equation. They are not just interested in their own existence.

And when one seeks to escape the lowly existence that is our world of materiality and temptation, though admirable in one sense, it is a sign that they have not reached the three-dimensional approach that is the hallmark of Judaism.

The Talmud emphasizes the role of the number three in the context of the giving of the Torah at Sinai. The Torah is divided into three, given by Moses who was the third child, in the third month, after three days of preparation etc.

Why the obsession with the number three?

In light of the above it is clear that the role of Torah is to connect G-d and his world through our efforts in the observance of the Torah and its commandments—a point that eluded Adam.

Three and the Moshiach

The three-dimensional process of Torah—to make the world a G-dly world—is a gradual one. Each Mitzvah that we perform changes the world, one step at a time. The process will only be complete in the days of Moshiach.

Moshiach is identified by the combination of his close relationship with G-d and his ability to influence the whole world. This three dimensional approach that Adam was lacking will be the greatest strength of Moshiach. The exquisite balance between the three elements of G-d, the person and the world that Moshiach possesses will rectify the gap in Adam’s record who “saw two but not three.”

The very name Adam is said to be an acrostic for: Adam, David and Moshiach. Moshiach’s mission will be to rectify that which Adam damaged.

The Three Holy Temples

The number three also relates to one of the salient characteristics of the Messianic Age; the building of the Holy Temple in Jerusalem. This will be the third Temple, as the first two were destroyed by the Babylonians and Romans respectively.

The first Temple was known for the dramatic display of G-dly light. It highlighted the G-dly dimension.

The second Temple was known for its physical beauty and majesty. It highlighted the worldly dimension.

The third Temple will combine the qualities of the first two. It will link the majesty of G-d within the parameters of the world. Thus it can be said that the third Temple will be the ultimate structure that exemplifies the threedimensional character of the Messianic Age because it will highlight the qualities of the first two and also serve as the link between them.

The First Temple with its heightened display of G-dly light corresponds to the first aspect that we must reflect on: G-d.

The Second Temple, which was closer to the level of the people, corresponded to the second element that we must reflect on: ourselves.

The Third Temple, besides combining these two qualities, will also have its influence and light spread to the entire world; the third element on which we must reflect.

From the book Light from the Future: Parshas Breishis by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.