Genèse 2:9

And the Lord God made to grow from the ground every tree that was desirable to behold and good to eat, and the tree of life in the midst of the garden, whose height was a journey of five hundred years, and the tree of whose fruit they who ate would distinguish between good and evil.

AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said that no one knows the true central point except G-d alone.
And the tree of life. This was a tree the fruit of which gave those who ate it long life.
And the tree of the knowledge of good and evil. The commentators have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad? — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil. here means angels, who have no such desire (R’dak). And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’ And the Rabbis have already said: “Three stated the truth and perished from the world, and these are: the serpent, the spies, and Doeg the Edomite., was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.
The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, …

ויצמח, G‘d made the food necessary for Adam sprout forth. The verse illustrates with what ease Adam could secure his requirements in Gan Eden.

נחמד למראה, looking at these trees resulted In the viewer experiencing intellectual stimulation both of his heart and his brain. He would thus be capable of “digesting” the additional intellectual insights granted him by G’d. Compare Kings II 3,15 ותהי עליו יד ה', “Elisha had now been endowed by G’d’s generosity.” [a reference to the additional spiritual insights he had asked from his mentor Elijah prior to the latter ascending to heaven. Ed.]

ועץ הדעת, a tree whose fruit results in those who eat from it gaining greater understanding of the relationship of good and evil. The word דעת, which appears here for the first time, helps us understand Genesis 4,1 והאדם ידע את חוה אשתו. Without this verse we would have been puzzled by the Torah telling us something that was so obvious. Who does not “know” his wife, especially when he had described her as “bone of my bone and flesh of my flesh!” (2,23) In our verse we are told that the words ידע, דעת do not primarily refer to factual knowledge but to conceptual knowledge. This also helps us to understand why relatives, as in Ruth 2,1 are referred to as מודע לאישה, “someone whom her late husband had been intimate with, had been related to by blood.” It is normal for blood relations to be concerned with the physical and emotional needs of their kin. (compare Proverbs 17,17.)

טוב ורע, to choose that which appeared as appealing to the senses even though it would prove harmful, and to despise anything which did not appeal to his senses although he knew it to be useful to him.

ויצמח, after having mentioned the existence of the garden in the previous verse, it is clear that the words מן האדמה at the beginning of the verse, refer to the soil of Gan Eden. Our verse informs us inter alia that G’d had not planted any non fruit-bearing trees in Gan Eden. All of them were distinguished from the trees in other parts of the earth by their excellence. This is why the Torah added the words נחמד למראה וטוב למאכל, the fruit of every tree in this garden was delicious. The word למראה, refers to the external appearance of the trees, whereas the words טוב למאכל refer to the quality of their fruit. Seeing that Adam did not have much time to enjoy any of this, unless he ate some between the time he repented and was expelled (3,24), Adam’s sons did not get to taste the fruit of the garden at all, and Gan Eden in its entirety has been stored up by G’d for use by the Jewish people in the times after the Mashiach has come. At that time, everyone will be able to experience at first hand what Adam had lost by having eaten from the tree of knowledge. At that time they will all know G’d and the reason why they have been created. This is what the sages had in mind when they spoke of the יין המשומר בענביו מששת ימי בראשית, that in those days we will taste “the wine which has been stored up within its grapes ever since the six days of creation.” This represents the most enjoyable product of Gan Eden. We must not forget that such stories as the one of Gan Eden have meaning both as literal peshat, but also have a hidden meaning which is subject to understanding by people probing the text of the Torah more deeply ועץ החיים בתוך הגן ועץ הדעת טוב ורע, the word בתוך, normally translated as “within,” or “among,” here means literally “in the middle.” (Targum Onkelos) The reason it was dead in the center is that if you want to protect something carefully you place it in the center where it is surrounded, i.e. protected, from all sides equally. Man’s heart, lung, liver, his most precious organs, are surrounded by all manner of protective bone, flesh, and other tissue. These all act like a wall protecting the interior organs from injury.
The explanation of the words “ועץ החיים,” is: “G’d had also made a tree of life grow in the center of the garden.” The normal function of this tree, i.e. its fruit, is to reinforce the vital organs and parts of the human being. Anyone eating from the fruit of this tree regularly would enjoy very long life. According to the aggadah, …