Further Essays from the Author of The Heavenly Time Machine and Other Authors

A Lesson in Torah – I In late October, 2000, I received on my computer the Parshat Hashavua shiur for Breishit, prepared by Rabbi Menachem Leibtag for www.tanach.org. This is a lesson (shiur) on the Torah section (parsha) read that week, which was the first part of the Torah in the book of Genesis (Breishit). Numerous lessons on the portion of the week are available in books, in newspapers, on the internet, and other places. (See A Lesson In Torah[II] for a different approach to the same material). Rabbi Leibtag's fresh insights is one of the perspectives that I have come to value in my effort to better understand the Torah. I was not disappointed. But this shiur did more for me than usual. The content fit so nicely to what I have been trying to say in my book that I immediately got in touch with Rabbi Leibtag, asking for permission to use the material. Permission to quote was readily and graciously granted, and the material is reproduced below. I believe that this material is a useful addition to this book for several reasons. The topic and direction taken complements the content of the book. The material was not prepared as a guide to science and Torah, and certainly the author knew nothing of my book. It is totally independent material. I have stated several times in the book that study of Torah is a most sophisticated endeavor. Those familiar with such material know what I mean, but what of those who have not been exposed to this mode of analysis before? Now these people too will see what I am talking about. I have stated in my book that whatever I have done, it is not in the category of teaching Torah. Now the reader will see what a lesson in Torah is actually like. The material that follows is received as an email message or an internet download. Anybody interested will find more of the same on www.tanach.org/. The medium imposes certain structural limitations. This involves limitations on file size, choice of fonts, methods of providing emphasis, and others. Also, as noted in the book, there are certain words and phrases, which lose their breadth of meaning in translation. Hence it is common to use the Hebrew rather than an English equivalent. This is why what follows is a shiur and not a lesson. I have taken the liberty to make a few minor structural changes to better fit the material into the format that I am using. Emphasis, which is shown in capitals in the original, is now shown by italics, for example. Otherwise the material is exactly as received in the email download. Shiur-Lesson on Breishit-Genesis The translations below are intended to help the reader not familiar with these terms. These translations are not part of the original, and were prepared by me. Rabbi Leibtag is not responsible for any errors. It also, goes without saying, that while Rabbi Leibtag kindly granted permission to republish his material, this does not in any way constitute endorsement on his part for what I have written in my book. The following are in the sequence that these appear in the shiur. Parshat, parsha: a section of the written Torah, read and studied during one week. The whole Torah is covered in this way during a period of one year. Breishit: the first book of the Torah, Genesis. Also: in the beginning. Parshat Breishit: is the first section or portion of Genesis. Sefer: book. In this case one of the five books of the written Torah. Sefer Breishit: the book of Genesis. Yeshiva: a school for study of Torah. Gan Eden: the Garden of Eden. Shiur: lesson. There are a number of direct quotations, such as: vayhi erev vayhi boker – "and it was evening and it was morning". I am not providing any translation of these because the shiur provides a translation in most cases, and it also references the chapter and verse where these will be found. The reader will need to check the Bible in the original and in translation. This is the proper way to study a shiur anyway. Please note the word, "study". A shiur on Torah is not structured to be just read, it is meant to be studied. Bara: created (out of nothing). Shamayim: heaven or heavens (all that is not the earth). Aretz: earth, usually the substance of earth/matter, but sometimes the planet. Yabasha: dry land. Mayim: water(s). Yamim: seas. Elokim: the Name which is pronounced in Hebrew as it sounds in English. Shem Havaya: the four letter Name, Tetragrammaton. Nevuah, Navi: prophecy and prophet. Va'yomer: spoke or said. Pasuk, psukim: paragraph(s), statement(s). Chumash: Pentateuch. Tanach: acronym for phrase involving all of scripture, Torah + Prophets + writings. Mishkan: Tabernacle. 5761: Hebrew year beginning according to the common calendar in October, 2000. _____________________________ Parshat Breishit (revised 5761) How many stories of Creation are there in Parshat Breishit, one or two? Although this question is often discussed more by Bible critics than yeshiva students, its resolution may carry a significant spiritual message. In this week's shiur, we discuss the structure of Parshat Breishit, in an attempt to better understand the meaning of the Torah's presentation of the story of Creation. Our analysis will also 'set the stage' for our discussion of the overall theme of Sefer Breishit in the shiurim to follow. Introduction From a literary perspective, it is quite easy to differentiate between two distinct sections in Torah's account of the story of Creation. Section I – The creation in seven days/ 1:1------>2:3 Section II – Man in Gan Eden/ 2:4------>3:24 In our shiur, we will first explain what makes each section unique. Afterwards we will discuss how they complement one another. Perek Aleph Section I, better known as Perek Aleph, is easily discerned because of its rigid structure; i.e., every day of creation follows a very standard pattern. Each day begins with the phrase: "va'yomer Elokim...", heralding a new stage of creation (see 1:3, 6, 9, 14, 20, 24); Continues with "va'yar Elokim...ki tov" (see 1:4, 10, 12, 18, 21, 31); Concludes with "vayhi erev vayhi boker...yom" (see 1:5, 8, 13, 19, 23, 31). Furthermore, within this section, G-d's Name is exclusively shem Elokim (in contrast to shem Havaya in the next section). Finally, the use of the Hebrew verb "bara" (to create ex nihilo – something from nothing) is also unique to this section. In addition to this special structure, the content of perek aleph also indicates that it should be considered a self-contained unit, as it presents a complete story of creation. For example, note how the introductory sentence is 'matched' by the finale. The section opens with: Breishit (in the beginning) bara Elokim – G-d created shamayim and aretz...(1:1-2). And concludes with vaychulu (Then came the completion of ) ha'shamayim v'ha'aretz... asher bara Elokim – that G-d created (2:1-3). While this 'match' provides us with a 'technical' reason to treat 1:1 through 2:3 as a distinct unit, their content provides with a thematic reason as well. Let us explain: Note how the opening two psukim first describe the pre-creation state of – tohu va'vahu – total chaos (see 1:1-2). In contrast to this original chaos, at the conclusion of the six days of creation we find a structured universe in a state of perfect order. This is emphasized by the closing statement in 2:1-3 where G-d blesses the seventh day... for on it He ceased from all of his work. Perek Bet The next unit is 2:4-3:24, better known as perek bet. As you review these chapters, note how they appear to present a conflicting account of Creation. For example, note that: 1. Nothing can grow before G-d creates man (2:5), therefore: 2. G-d creates man first (2:6-7), then: 3. G-d plants a garden for man, vegetation develops (2:8-14): 4. G-d gives man the job to work and guard the garden (2:15): 5. G-d commands man concerning what he can/cannot eat (2:16-17): 6. G-d creates animals for the sake of man (2:18-20): 7. G-d creates a wife for man, from his own rib (2:21-25). Clearly, the order of creation is very different. In perek bet we find man is created first, and everything afterward (i.e., the plants and animals) are created for him. In contrast, even though perek aleph places man the pinnacle of G-d's Creation, it does not depict man as its primary purpose. In addition, there are several other obvious differences between these two sections. Throughout this section, G-d's Name is no longer simply Elokim, rather it is Hashem Elokim (better known as shem Havaya). In Contrast to consistent use of verb "bara" (creation from nothing) in perek aleph, perek bet uses the verb "ya'tzar" (creation from something/ see 2:7. 19). Although it is possible to reconcile these apparent contradictions (as many commentators do), the question remains – why does the Torah present these two accounts in a manner that at least appear to be conflicting? We obviously can not accept the claim of the Bible critics that these two sections reflect two conflicting ancient traditions. As we believe that the entire Torah was given by G-d at Har Sinai (and hence stems from one source). We must conclude that this special manner of presentation is intentional and should carry a prophetic message. Since this is a very fundamental point, let's take a minute to explain why. What is Nevuah? Before opening a book of any sort, the reader will usually have some idea of what to expect, based on the type of book that he has chosen. For example, when you read a history book, you expect to find history; in a science book you expect to find scientific facts; and when you read a novel you expect to find drama and/or entertainment. In a similar manner, when one reads (or studies) Chumash, he should expect to find nevuah; but what does this mean? The popular translation of nevuah – prophecy – may be misleading, for it implies the ability to see (or predict) the future. In Tanach, that is not the primary mission of a prophet. Technically speaking, a navi is a spokesman (usually for G-d). Even though this may at times include the prediction of certain events, his primary job is to deliver G-d's message to man. (Similarly a navi Baal is a spokesman for the Baal god. A navi sheker is one who claims to be speaking in the name of G-d, but instead is making it up himself. In other words, anyone speaking for any type of god can be called a navi). [Note that the Hebrew word niv ­ a saying- stems from the same root. See Yeshayahu 57:19, borey niv sfatayim). To clarify this point, lets take an example from G-d's appointment of Moshe Rabeinu to be his navi. Recall how G-d first commanded Moshe, "... speak to Pharaoh, king of Egypt, everything that I tell you" (6:29); i.e., to become his navi = spokesman. Moshe first declines, explaining: "... see I am of impeded speech [aral s'fataim], how then would Pharaoh listen to me (6:30)." To solve this problem, G-d offers a compromise of sorts. Moshe remains G-d's spokesman, but now due to his 'speech problems', Moshe himself needs a spokesman – towards that purpose Aharon is appointed to become Moshe's navi. Note how the Torah explains this: "And G-d responded to Moshe, see – I have appointed you as [a spokesman of] G-d to Pharoh, but Aharon your brother will be your navi – i.e. your spokesman. You will say [to Aharon] everything that I command you, and Aharon your brother will speak unto Pharaoh..." (see 7:1-2) Hence, a sefer of nevuah must be a book that delivers a message from G-d to man, delivered by His spokesman – the navi. Therefore, when we study a book of nevuah, we should expect it to contain a message from G-d to man. Therefore, as we study Sefer Breishit, we must assume that purpose of Torah's presentation of the story of Creation must relate to the nature of his relationship with G-d. Two renowned Torah scholars of this century have discussed this issue of the two creation stories at length. The analytical aspect, the approach of shtei bechinot (two perspectives), has been exhausted by Rabbi Mordechei Breuer in his book Pirkey Breishit. The philosophical implications have been discussed by Rav Soloveichic ZT"L in his article 'The Lonely Man of Faith' (re: Adam I & Adam II). It is beyond the scope of this shiur to summarize these two approaches (it is recommended that you read them). Instead we will simply conduct a basic analysis of perek aleph and perek bet and offer some thoughts with regard to its significance. This will provide a background for those who wish to pursue this topic in greater depth. With this in mind, we begin our analysis in an attempt to find the primary message of each of these two sections. We begin with Perek Aleph. Perek Aleph – The Creation Of Nature As we mentioned above, each day of creation in Perek Aleph begins with the phrase "va'yomer Elokim" followed by a description of what G-d creates on that day. As you review this chapter, note that there is one primary creation introduced by each "va'yomer". [Note also that days three and six have two "va'yomer" stages!] The following list summarizes what was created on each day, based on each introductory "va'yomer". Day # G-d Created I. "or" = light II. "rakiya" – which separates: A. the mayim above [= shamayim], and B. the mayim below [= yamim]. IIIa. "yabasha", called aretz (the land) IIIb. vegetation (on the aretz): A. seed-bearing plants/ "esev mazria zera", and B. fruit-bearing trees / "etz pri oseh pri" IV. Lights in the shamaym (sun, moon, stars, etc) V. Living Creatures: A. birds in the sky [= rakiya shamaym], and B. fish in the sea [= mayim] VIa. Living Creature who live on the aretz (land), animals – all forms VIb. Man – b'tzelem Elokim, blessed by G-d to dominate all other living creatures. Then, G-d assigns their appropriate food: 1. Man – can eat vegetables and fruit (see 1:29) 2. Animals – can eat only vegetables (see 1:30) VII. Shabbat. G-d rested, His Creation was complete Now, let's turn our list into a table. If we line up the first three days against the last three days, we find a rather amazing parallel: Day 1 – 3 Days 4 – 6 I. Light IV. Lights in the heavens II. Rakiya: Shamayim (above), Mayim (below) V. Birds in Shamayim, Fish in Maym III. Aretz (land): seed bearing plants, Fruit bearing trees VI. Animals & Man on the Aretz: Plants be eaten by Animals, Fruit of trees to be eaten by Man This suggests that the potential of G-d's creation in the first three days is actualized in the last three days, but the deeper meaning of this parallel is beyond the scope of this shiur. For our purposes, this shows once again how Perek Aleph must be considered a distinct unit that describes the creation of a very structured universe. This established, we must ask ourselves what precisely was created in these six days, and what can we learn from this style of presentation. Divine Evolution We mentioned earlier that Perek Aleph contains a complete story of the process of Creation. In contrast to a primal state of total chaos, after six days we find a beautifully structured universe containing all of the various forms of life that we are familiar with; including plants, animals and man. Note that the Torah emphasizes that each form of life is created in a manner that guarantees its survival, i.e. its ability to reproduce. a. plants: "esev mazria zera" ­ seed bearing vegetation, "etz pri oseh pri" – fruit bearing trees. (1:11-12) b. fish and fowl: "pru u'rvu" – be fruitful and multiply (1:22) c. Man: "pru u'rvu" – be fruitful and multiply (1:28) One could summarize and simply state that the end result of this creation process is what we call nature – in other words – the exact opposite of tohu va'vohu. What perek aleph describes then, is G-d's creation of nature, the entire material universe and its phenomena. It informs us that nature itself, with all its complexities and wonders, was a willful act of G-d. By keeping Shabbat, resting on the seventh day, as G-d did, we assert our belief that G-d is the power behind nature. This analysis helps us understand why the Torah uses G-d's name – Elokim – throughout this entire chapter. As Ramban explains (towards the end of his commentary on 1:1), the Hebrew word "el" implies someone with power ( or strength) and in control. Therefore, "shem Elokim" implies the master of all of the many forces of nature. [This explains why G-d's Name is in the plural form ­ for He is all of the powers. See also Rav Yehuda ha'Levi, in Sefer Kuzari, beginning of Book Four.] This understanding can help us appreciate the Torah's use of the verb, "bara" in perek aleph. Recall that "bara" implies creation ex-nihilo, something from nothing. Now, note three active uses of the verb "bara" in perek aleph. They are precisely where we find the creation of each of the basic forms of life (i.e. plants, animals, and man), reflecting the three fundamental steps in the evolutionary development of nature. Step I. All matter and plants – "Breishit bara Elokim et ha'shamayim v; et ha'aretz" (1:1). This includes everything in the shamayim and on the aretz, i.e. the creation of all "domem" (inanimate objects) and "tzomeyach" (plants). Note that this takes place during the first four days of Creation. Step II. The animal kingdom – "va'yivra Elokim – and G-d created the taninim and all living creatures... by their species" (1:21). This includes birds, fish, animals, and beasts, etc. which are created on the fifth day. Step III. Man – "va_ivra Elokim et ha'Adam..." The creation of man b'tzelem Elokim, in G-d's image. The Torahs First Story Now we must ponder what may be the Torah's message in telling man that creation of nature was a willful act of G-d? In his daily life, man encounters a constant relationship with nature, i.e. with his surroundings and environment. Man does not need the Torah to inform him that nature exists; it stares him in the face every day. Nor, can man avoid nature, rather he must constantly contemplate it, and struggle with it. Without the Torah's message, one could easily conclude that nature is the manifestation of many gods – a rain god, a sun god, a fertility god, a war god, etc. – as ancient man believed. Nature was attributed to a pantheon of gods, often warring with one another. In contrast, modern man usually arrives at quite the opposite conclusion – that nature exists, and doesn't relate to any form of god at all. One could suggest that Chumash begins with the story of Creation, for man's relationship with G-d is based on his recognition that nature is indeed the act of one G-d. He created the universe for a purpose, and continues to oversee it. Now we must explain how this relates to man himself. Man – In Perek Aleph In Perek Aleph, man emerges not only as the climax of the creation process, but also as its master. "And G-d blessed man saying: Be fruitful and multiply, fill the earth and master it, and rule the fish of the sea, and the birds in the sky, and the living things that creep on the earth..." (1:28) Note that this is G-d's blessing to man, and not a commandment! One could consider this 'blessing' almost as a definition of man's very nature. Just as it is 'natural' for vegetation to grow ["esev mazria zera"], and for all living things to reproduce ["pru u'rvu"], it is also 'natural' for man to dominate his environment; it becomes his natural instinct. The Torah's use of the verb "bara" at each major stage of creation, and then to describe the creation of man may shed light on this topic. When contemplating nature and his relationship with the animal kingdom, man might easily conclude that he is simply just another part of the animal kingdom. He may be more advanced or developed than the 'average monkey', but biologically he is no different. The Torah's use of the verb "bara" to describe G-d's creation of man informs us that man is a completely new category of creation. He is created 'b'tzelem Elokim", in the image of G-d; i.e., he possesses a spiritual potential, unlike any other form of nature. [See the Rambam in the very beginning of Moreh N'vuchim (1.1), where he defines "tzelem Elokim" as the characteristic of man that differentiates him from animal.] Perek Aleph teaches man to recognize that his nature to dominate all other living things is also an act of G-d's creation. However, he must ask himself, "Towards what purpose?" Did G-d simply create man, or does He continue to have a relationship with His creation? Is the fate of man out of His control, or does a connection exist between man's deeds and G-d's "hashgacha" (providence) over him? The answer to this question lies in Perek Bet! Perek Bet – Man In Gan Eden Perek Bet presents the story of creation from a totally different perspective. Although it opens with a pasuk that connects these two stories (2:4), it continues by describing man in an environment that is totally different than that of Perek Aleph. In Perek Bet, man is the focal point of the entire creation process. Almost every act taken by G-d is for the sake of man. No vegetation can grow before man is created (2:5) G-d plants a special garden for man to live in (2:8) G-d 'employs' man to 'work in His garden' 9(2:15) G-d creates the animals in an attempt to find him a companion (2:12/compare with 2:7) G-d creates a wife for man (2:21-23) In contrast to Perek Aleph, where man's job is to be dominant over G-d's creation, in Perek Bet man must be obedient and work for G-d, taking care of the Garden. "And G-d took man and placed him in Gan Eden – l'ovdah ul'somrah ­ to work in it and guard it". (2:15) Most significantly, in Perek Bet man enters into a relationship with G-d that contains reward and punishment; i.e., he is now responsible for his actions. For the first time in Chumash, we find that G-d commands man: "And Hashem Elokim commanded man saying: From all the trees of the Garden you may eat, but from the Tree of Knowledge of Good and Bad you may not eat, for on the day you eat from it you will surely die..."(2:16-17) This special relationship between man and G-d in Gan Eden, is paradigmatic of other relationships between man and G-d found later on in Chumash (e.g., in the Mishkan). G-d's name in Perek Bet – Hashem Elokim (better known as "shem Havaya") – reflects this very concept. The shem Havaya comes from the shoresh (root) – "I'hiyot"(to be, i.e., to be present). This Name stresses that Gan Eden is an environment in which man can recognize G-d's presence, thus encouraging the possibility of a relationship. Should man obey G-d, he can remain in the Garden, enjoying a close relationship with G-d. However, should he disobey, he is to die. In the next chapter, this 'death sentence' is translated into man's banishment from Gan Eden. In biblical terms, becoming distanced from G-d is tantamount to death. (see Devorim – Deuteronomy 30:15-20) In the Gan Eden environment, man is confronted with a conflict between his "taava" (desire) and his obligation to obey G-d. The "nachash" (serpent), recognizing this weakness challenges man to question the very existence of this Divine relationship (3:1-4). When man succumbs to his desire and disobeys G-d, he is banished from the Garden. Whether or not man can return to this ideal environment will later emerge as an important biblical theme. A Dual Existence From Perek Aleph, we learn that G-d is indeed the Creator of nature, yet that recognition does not necessarily imply that man can develop a personal relationship with Him. The environment created in Perek Bet, although described in physical terms, is of a more spiritual nature, for in it, G-d has created everything specifically for man. However, in return he must obey G-d in order to enjoy this special relationship. In this environment, the fate of man is a direct function of his deeds. So which story of Creation is 'correct', Perek Aleph or Perek Bet? As you probably have guessed – both, for in daily life man finds himself involved in both a physical and spiritual environment. Man definitely exists in a physical world in which he must confront nature and find his purpose within its framework (Perek Aleph). There, he must struggle with nature in order to survive, yet he must realize that G-d Himself is master over all of these Creations. However, at the same time, man also exists in a spiritual environment that allows him to develop a relationship with his Creator (Perek Bet). In it, he can find spiritual life by following G-d's commandments while striving towards perfection. Should he not recognize the existence of this potential, he defaults to spiritual death, man's greatest punishment. Why does the Torah begin with the 'double' story of creation? We need only to quote Ramban (in response to this question, which is raised by the first Rashi of Chumash): "There is a great need to begin the Torah with the story of Creation, for it is the 'shoresh ha'emunah', the very root of our belief in G-d." Understanding man's potential to develop a relationship with G-d on the spiritual level, while recognizing the purpose of his placement in a physical world as well, should be the first topic on Sefer Breishit, for it will emerge as a primary theme of the entire Torah. The above material has been reprinted with permission of Rabbi Menachem Leibtag on behalf of www.tanach.org.

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