Gen 2:5-17
The Source of Life planted a garden (gan) in Eden eastward
and put there the adam which god formed, and (the Source) caused to grow from the
land every tree pleasurable for seeing and good for eating, and the
life-tree in the middle of the gan and the tree of knowing good and
bad/evil... The Source of Life took the adam and placed/rested them in gan Eden to
work her/to serve her and to watch over her ( l`ovdah ul’shomrah. )And the Source of Life commanded over the adam, saying: From every tree in the garden
eating you will eat; and from the tree of knowing good and bad, you will not eat
from him, for in the day of your eating from him dying you will die.
* To serve. L`ovdah ul’shomrah is often translated ‘to till and to tend’ or ‘to work her and guard her’, but l`ovdah means la`avod otah. Like l`ovdo in the 2nd paragraph of the
Shema, which means ‘to serve’ or ‘to worship’ God—not ‘to work God’—l`ovdah means ‘to serve her’. According toTorah, agriculture is meant to be a sacrament.
-R David Seidenberg, neohasid.org

Gen 3:7-2
The Source of Life sent him / threw him (them) out of gan Eden to work /
to serve (la`avod) the ground that he was taken from. And god drove out (va-yigaresh) the adam....
* to serve. la'avod- To serve the ground from where he had been taken. The soil from which the human being was first created. The humans are not thrown out of Eden willy-
nilly but are brought to a place where they have a special connection to the ground: their birthplace.

Drove out. Vayigaresh. The human is exiled from the garden, but not from the ground. The root GRSh also means ‘to divorce’.
(footnote by David Seidenberg)

The Cedar and the Salmon, by Vi Hilbert
My grandfather, my dad’s father, was an expert at that and taught my dad all the skills of knowing the river and knowing how to use the river in every way so I had lots of respect for my dad’s knowledge of the water. It was wonderful to see him understand how the water worked and how to use each body of water, the still water, the rough water, and the quiet still water. I watched him read the river, read where the deep eddies might hold a special group of salmon. I think he could spear them without seeing them. He knew where they were and also where there was a big logjam and a particular way the water gathered around a logjam. He knew how to walk out on that logjam and find a salmon in the deep eddies that were created by the logjam.
I watched him do that as a child and I was allowed to travel with him. It was always a great joy for me to watch him at work and to know that I had to learn how to be very quiet, very still, never to jiggle the canoe, never to move, but to sit quietly and listen and observe. So that was part of my teaching, to learn how to be still, to learn how to listen. It was a beautiful childhood and I still appreciate that I was raised and given lessons of that kind and the patience that it takes to wait for things to happen. That’s why I guess I have a lot of patience.
(The late Vi Hilbert,(b. 1918)- whose Indian name is Taqwseblu, was a member of the Upper Skagit tribe. Her life’s work was preserving the Lushootseed (Puget Salish for “Puget Sound, connected to the saltwater.” ) language and culture. Vi learned Lushootseed, the language of Chief Seattle, as a child listening to her parents. She was widely acknowledged as a respected elder, tribal historian, linguist, and storyteller.

for full transcript and recording
https://wisdomoftheelders.org/turtle-island-storyteller-the-late-vi-hilbert/-