[Par-lite] Parshat Breishit - shiur

Tue Oct 2 14:20:19 EDT 2007

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     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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               PARSHAT  BREISHIT

    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 the 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.  Afterward 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).

  In fact, one could construct a 'blank form' that would fit

just about any day of Creation, that would look something like

this:

     "va'yomer Elokim" - And God said... _________

          [followed by some act of Creaton.]

     "va'yhi chen" -  And so it was

    [often followed by some naming process: like

    "va'yikra.Elokim... , or some divine 'comment']

     "va'yar Elokim... ki tov" - And God saw it was good

     "va'yhi erev va;yhi boker, yom __#__"

     Even though certain days may vary from this basic format,

certainly each day begins with the phrase "va'yomer

Elokim...".

  This observation allows us to identify the first two psukim

of this unit (1:1-2) as its header, for Day One must begin

with the first "va'yomer Elokim" (in the third pasuk/ see 1:3

and Rashi on the meaning of the word "Breishit" in his

interpretation to 1:1).

     We reach a similar conclusion in regard to the 'Seventh

Day' (i.e. 2:1-3).  Since these psukim describe 'Day Seven',

they must be part of this overall Story of Creation; yet

because they begin with "va'ychulu..." - and not with

"va'yomer Elokim" - they form the conclusion of this unit.

  To verify this, note the beautiful parallel between these

two 'bookends' (i..e 1:1-2 and 2:1-3, noting the phrase

"shamayim v'aretz" and the verb "bara"!), and how Day Seven

'concludes' that which was introduced in 1:1.

     This introduction and conclusion define for us the

primary topic of this entire unit - - "briyat ha'shamayim

v'ha'aretz" - God's Creation of the Heavens and the Earth.

This topic is presented through a daily progression of God's

creations that span over six days.

     With this general framework defined, we can now begin our

analysis of the progression of Creation from one day to the

next.  We will pay attention to how each day either follows,

or slightly varies from the standard format discussed above.

[For example, the fact that day two does not include the

phrase "va'yar Elokim ki tov " should be significant.]

A DAILY "CHIDUSH"

     As we mentioned above, within this unit, the phrase

"va'yomer Elokim" begins each day, and is always followed by

an act God's Creation - or at least some type of "chidush"

[i.e. something new, that didn't exist the day before].

  After the execution each act of Creation, we may find

'peripheral' comments such as God giving names or duties to

what He just created.  However, we will show how the next

"chidush" of Creation doesn't take place without an additional

"va'yomer Elokim"!

     We should also point out that in Days Three and Six we

find our basic form repeated twice, i.e. the phrase "va'yomer

Elokim" appears twice on each of these days, and each time

followed by a distinct act of Creation, followed by the

evaluation of - "va'yar Elokim ki tov".  This suggests that

each of these days will contain two acts of Creation.  [The

deeper meaning of this will be discussed as we continue.]

     Therefore, .our analysis begins by identifying what was

the precise "chidush" of each day.   Then, we will discuss the

'peripheral comments' of each day, showing how they relate to

that "chidush".

DAY ONE  (1:3- 5)

     God's first act of creation (i.e. what follows the first

"va'yomer Elokim") was making "OR" - or what we call 'light'.

     This creation is followed by a 'naming process' where God

calls the light - 'Day', and the darkness (the lack of light)

is called 'Night'.

DAY TWO  (1:6-8)

     God makes the "rakiya" - whose function is to divide

between the 'water above' and the 'water below'.

     Then, God names these 'waters above' - "shamayim"

[Heavens].  Note that the 'waters below' are not named until

Day Three.  Note as well that this is only time when God's

creation is not followed by the phrase "va'yar Elokim ki tov".

Hence, it appears that something on this day is either 'not so

good' or at least incomplete.  [We'll return to this

observation later in the shiur.]

DAY THREE (1:9-12)

 * Stage One: (i.e. the first "va'yomer Elokim").

     Gods makes the "yabasha" [dry land].

       Then God names this 'dry land - ARETZ  [Earth?] and the

  remaining "mayim" - YAMIM [Seas].

     Followed by God's positive evaluation: "va'yar Elokim ki

tov"

 * Stage Two (i.e. the second "va'yomer Elokim" / 1:11-12)

     God creates what we call 'vegetation', i.e. all the

various species of vegetables and fruit trees.  Note how these

psukim emphasize precisely what makes the 'plant kingdom'

unique - i.e. how these species contain seeds that will

produce the next generation - e.g. "esev mazria zera" and "etz

pri oseh pri".

       Note that God no longer gives 'names' to what He

  created.  However, we still find the standard positive

  evaluation "va'yar Elokim ki tov".  [You were probably aware

  that "ki tov" is mentioned twice in Day Three, but you

  probably weren't aware that it was because it contains two

  "va'yomer Elokim's"!]

A QUANTUM LEAP

     Note the 'quantum leap' that takes place in stage Two on

Day Three.  Up until Stage Two, everything that God had

created was 'inanimate' (non-living).  From this point on,

livings things are created.  [Keep this in mind, as we will

uncover a similar 'quantum leap' when we discuss the

progression from Stage One to Two in Day Six!, i.e. when we

jump from animal to man.]

     This may explain why Stage One of Day Three is the last

time that we find God giving names.  It seems as though God

gave names only to His 'non-living' creations.

  [In chapter two, we will see how it becomes man's job to

  give names to other livings things (see 2:19), and maybe

  even to God Himself! (see 4:26)!]

     Furthermore, note the 'separation process' that emerges

as God created "shamayim v'aretz".  In the introduction, we

find "mayim" - with "ruach Elokim" [God's spirit?] hovering

over it  (see 1:2).  Then, in Day Two, God takes this "mayim"

'solution' and separates it  ["va'yavdel"] between the "mayim"

'above' and 'below' the "rakiya".  The 'water above' becomes

"SHAMAYIM", but the 'water below' needs further separation,

which only takes places on Day Three - when the remaining

'solution' separates between the "ARETZ" [Land] and the

"YAMIM" [Seas].

  Technically speaking, this is how God created "shamayim

v'aretz".  [The creation of the remaining "v'kol tzvaam" - and

all their hosts (see 2:1) - takes place from this point and

onward.]

DAY FOUR (1:14-19)

     God creates the "meorot", i.e. the sun, moon and stars.

     This time however, note how God explains the function of

His new creations (instead of giving names).  For example,

"va'hayu l'otot u'moadim " - and they shall be for signs and

appointed times; and later - " l'ha'ir al ha'aretz" - to give

light on the land (see 1:14-15).  And finally: "l'mshol ba'yom

u'va'layala" - to rule over day and night (1:18).  [Note as

well how this day relates back to Day One.]

DAY FIVE (1:20-23)

     On this day, we find yet another 'quantum leap', as God

begins His creation of the 'animal kingdom' (i.e. in contrast

to the 'vegetation' created on day three).  God creates all

livings things that creep in the water or fly in the sky (i.e.

fish and fowl).

     Even though this day follows the standard 'form'

(discussed above), we do find two very important additions.

1.    The verb "bara" is used to describe how God creates this

     animal kingdom: "va'yivrah Elokim et ha'taninim ha'gedolim

     v'et kol nefesh ha'chaya..."  (1:21).  Note how this is the

     first usage of this verb since the first pasuk of "breishit

     bara..." (1:1)!  The Torah's use of the verb "bara"

     specifically at this point may reflect this 'quantum leap' to

     the animal kingdom in this critical stage of the Creation.

2.   A 'blessing' is given (for the first time) to these fish

   and fowl after their creation: "va'yvarech otam Elokim laymor

  - pru ur'vu..." - that they should be fruitful and multiply

  and fill the seas and skies.  Note how this blessing relates

  to the very essence of the difference between the 'plant

  kingdom' and the 'animal kingdom'.  Whereas self produced

  seeds allow vegetation to reproduce itself, the animal kingdom

  requires mating for reproduction to take place, and hence the

  need for God's blessing of "pru u'vru" to keep each species

  alive.

DAY SIX (1:24-31)

     Here again, like in Day Three, we find two stages of

Creation, each beginning with the phrase "va'yomer Elokim,

with yet another 'quantum leap' in between:

* Stage One (1:24-25)

     God creates the living things that roam on the land, i.e.

the animals.  There is really nothing special about this

stage, other than the fact that God found it necessary to

create them 'independently' on the first stage of Day Six,

instead of including them with His creation of the rest of the

of the animal kingdom (i.e. with the fish and the fowl) in Day

Five.

     In fact, we find an interesting parallel between both

days that contain two stages (i.e. days Three and Six). Just

as Stage One of Day Three (separating the Earth from the

'water below') completed a process that God had begun in Day

Two, so too Stage One of Day Six (the animals) completed a

process that God began in Day Five!

 * Stage Two (1:26-31)

     God creates MAN - "btzelem Elokim"!

     Note how many special words and phrases (many of which we

encountered before) accompany God's creation of man:

     First of all, we find once again the use of the verb

'bara' to describe this act of creation, suggesting that the

progression from animal to man may be considered no less a

'quantum leap' than the progression from vegetation to animal.

     Secondly, God appears to 'consult' with others (even

though it is not clear who they are) before creating man

("naaseh adam b'tzalmeinu").

     Here again, we find not only an act of creation, but also

a 'statement the purpose' for this creation - i.e. to be

master over all of God's earlier creations:

  "v'yirdu b'dgat ha'yam u'b'of ha'shamayim" - Be fruitful

  and multiply and be master over the fish of the seas and the

  fowl in the heavens and the animals and all the land, and

  everything that creeps on the land. (see 1:26).

  Thus, it appears that man is not only God's last Creation,

but also His most sophisticated creation, responsible to rule

over all other creations 'below the heavens'.

     This explains we find yet another blessing (following

this act of creation / similar to the blessing on Day Five).

This blessing to man includes not only fertility, but also

relates to his potential to exert dominion over all that

Elokim had created. ["pru u'rvu v'kivshuha, u'rdu b'dgat

ha'yam" / see 1:28, compare with 1:26)

     It should be noted that we find one final section, that

also begins with the phrase "va'yomer Elokim" (see 1:29), but

quite different than all the earlier ones, as this statement

does not introduce an act of Creation, but rather the

administration of food.  In a nutshell, in these psukim God

allows the animal kingdom to consume the plant kingdom.  The

green grass is given for the animals (to graze upon), while

man receives the 'added privilege' of eating the fruit of the

trees (see 1:29-30).

SOMETHING SPECIAL

     As you surely must have realized, all of these

'variances' from the 'standard format' in regard to God's

creation of man emphasize that there must be something very

special about man's creation, and hence his purpose. But this

should not surprise us, for that is precisely what we should

expect from a book of prophecy, a divine message to man to

help him understand his relationship with God, and the purpose

for his existence.

     All of these special points about man's creation should

be important, but before we discuss their significance, we

must take into consideration one more observation concerning

the progression of Creation during these six days.

A PARALLEL STRUCTURE

     Let's summarize our conclusions thus far concerning what

was created on each day (and each statement of "va'yomer

Elokim."):

DAY       GOD CREATED...

====      =============

 I.    "OR" = LIGHT

II.   "RAKIYA" - separating:

          A. the MAYIM above [=SHAMAYIM], and

          B. the MAYIM below [=YAMIM].

IIIa.  "YABASHA", called the ARETZ (the Land) -

IIIb.     Vegetation (on that ARETZ)

          A. seed-bearing plants / "esev mazria zera"

          B. fruit-bearing trees / "etz pri oseh pri"

IV.   LIGHTS in the SHAMAYIM (sun, moon, stars etc.)

 V.   LIVING CREATURES:

          A. birds in the sky [=RAKIYA SHAMAYIM]

          B. fish in the sea [=MAYIM]

VIa.  LIVING CREATURES who live on the ARETZ (land)

          animals - all forms

VIb.  MAN - b'tzelem Elokim, blessed by God

              to dominate all other living creatures

         Then, God assigns the appropriate food for these 

         living creatures:

          1. Man - can eat vegetation and fruit (see 1:29)

          2. Animals - can eat only vegetation/grass - (see 1:30)

VII. SHABBAT - God rested, as 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:

   DAYS 1-3             DAYS 4-6

   =========            =========

I.  LIGHT              IV.  LIGHTS in

                          the heavens

II. RAKIYA - dividing:  V.Living things: 

   SHAMAYIM (above):       Birds in the SHAMAYIM

     MAYIM  (below)        Fish in MAYIM (sea)

III. ARETZ (land)      VI. Animals & Man

                       on the ARETZ

  Seed bearing plants  --->  to be eaten by the Animals

  Fruit bearing trees  --->  to be eaten by Man

     Note how this parallel reflects our discussion above

concerning the internal progression of these six days of

Creation; and our observation that from Day Four and onward,

God not only creates, but He also states the purpose of His

creations.

  It also shows how the last three days 'fill in' the

potential for what God created in the first three days.

Basically, from day four and onward, nature 'goes into

motion', as we find 'movement' both in the Heavens above and

in the Earth below.

     In summary, when these six days are complete, what we

call 'nature' has gone into motion.

DIVINE EVOLUTION

     If we understand the phrase "tohu va'vahu" in the

introductory section (see 1:2) as total chaos, then from this

primordial state - six days later, 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 & multiply (1:22)

   c. Man: "pru u'rvu..." - be fruitful & 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'VAHU.

  In this manner, PEREK ALEPH describes God's creation of

nature, i.e. the entire material universe and its phenomena.

  Even though 'nature' itself remains dynamic, with living

things constantly changing and reproducing, its basic

framework remains constant - for after "va'ychulu" (2:1),

nothing 'new' will be created, and certainly, nothing more

advanced or sophisticated as man.

     This established, we must now ask ourselves the more

fundamental question, which is - what can we learn from the

unique manner by which the Torah tells over the story of

Creation?   Is it recorded for the sake of our curiosity,

simply to let us know 'how it all happened'  - or does it

carry a prophetic message - for any human being contemplating

the purpose of the world that surrounds him!

ONE GOD, OR MANY?

  Certainly, one primary message that emerges from this

presentation is that the creation of nature, with all its

complexities and wonders, was a willful act of GOD.  Hence, by

keeping Shabbat, resting on the seventh day, as God did, we

assert our belief that God is the power the created nature

(and continues to oversee it).

     This analysis can also help us appreciate why the Torah

uses the name -Elokim - to describe God throughout this entire

chapter. As Ramban explains (toward 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 can explain why God'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 also help us appreciate the

Torah's use of the verb "bara" in PEREK ALEPH. Note how the

THREE active uses of the verb "bara" in PEREK ALEPH reflect

each level of sophistication in Creation, i.e. "tzomeyach"

[plant kingdom], "chai" [animal kingdom] and "m'daber" [man].

This also reflects the three 'quantum leaps' that we discussed

in the evolutionary development of nature during these six

days.

 * STEP ONE - 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 TWO - The animal kingdom

  "va'YIVRA Elokim - and God created the TANINIM and all

  living creatures... by their species"(1:21)

  This includes the birds, fish, animals, and beasts etc.

  which are created on the fifth and sixth days.

* STEP THREE - Man

      "va'YIVRA Elokim et ha'ADAM..." (1:27)

    The creation of man b'tzelem Elokim, in God's image.

     Now we must ponder what may be the Torah's message in

telling man that the creation of nature was a willful act of

God?

     In his daily life, man constantly encounters a

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.  As man

cannot avoid nature, 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, war gods, 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 just exists, and doesn't

relate to any form of god at all.

     One could suggest that Chumash begins with story of

Creation, for man's relationship with God is based on his

recognition that nature is indeed the act of one God. He

created the universe for a purpose, and continues to oversee

it.

     But how does this relate 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 God 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 God'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 in its description of God's 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 God'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

God, i.e. he possesses a spiritual potential, unlike any other

form of nature.

    [See the Rambam in the very beginning of Moreh N'vuchim

  (I.1), where he defines "tzelem Elokim" as the

  characteristic of man that differentiates him from animal.]

     In other words, man's creation in a separate stage of Day

Six, and the use of the verb "bara", and his special blessing

etc. all come to impress upon man that he is indeed a 'quantum

leap' above all other creations.  He should not view himself

as just the most sophisticated animal of the universe, but

rather as a Godly creation.

     Perek Aleph teaches man to recognize that his very nature

to dominate all other living things is also an act of God's

creation.

     However, man must also ask himself, "Towards what

purpose?" Did God simply create man, or does He continue to

have a relationship with His creation?  Does the fate of

mankind remain in God's control; does there remain a

connection between man's deeds and God's "hashgacha"

(providence) over him?

     The answer to this question begins in PEREK BET - the

story of Gan Eden, and will continue through the rest of

Chumash!

PEREK BET (2:4-3:24)

     PEREK BET presents what appears to be conflicting account

of the story of Creation.  As your review chapter two, note

how:

 1) Nothing can grow before God creates man (see 2:5),

therefore:

 2) God creates man FIRST (2:6-7), then:

 3) God plants a garden for man, vegetation develops (2:8-14);

 4) God gives man the job to work and guard this garden(2:15);

 5) God commands man re: what he can/cannot eat (2:16-17);

 6) God creates animals for the sake of man (2:18-20)

 7) God 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 that man is created FIRST, and everything

afterward (i.e. the plants and the animals) are created FOR

him. In contrast to perek Aleph where man was God's final

Creation - the most sophisticated - and blessed to exert his

dominion over the entire animal kingdom; in Perek Bet we see

how man is simply a servant of God, tending to His Garden (see

2:15-16), and searching for companionship (see 2:18-25).  In

perek Aleph, he emerged as 'ruler', almost like a god himself

("b'tzelem Elokim"); in perek Bet he is a servant.

     In addition, there are several other obvious differences

between these two sections:

 *  Throughout this section, God's Name is no longer simply

    ELOKIM, rather the name HASHEM ELOKIM (better known as

    "shem Havaya").

 *  In contrast to the 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) appears to be conflicting?

     We obviously cannot accept the claim of the Bible critics

that these two sections reflect two conflicting ancient

traditions.   Our belief is that the entire Torah was given by

God at Har Sinai - and hence stems from one source.

Therefore, we must conclude that this special manner of

presentation is intentional and should carry a prophetic

message.  For this reason, our study of Sefer Breishit will

focus more so on how the Torah's 'stories' of Creation explain

the nature of man's relationship with God, and less so on how

to resolve the 'technical' problems to determine what events

actually took place and when.

     Two renowned Torah scholars of the 20th century have

discussed this issue of the two creations stories at length.

The analytical aspect, the approach of "shtei bechinot" (two

perspectives), has been exhausted by Rabbi Mordechei Breuer in

his book Pirkei Breishit.  The philosophical implications have

been discussed by Rav Soloveichik 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 & PEREK BET and offer some thoughts with regard to its

significance.  Hopefully it will provide a elementary

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 a review of our conclusions regarding Perek Aleph.

PEREK ALEPH - THE CREATION OF NATURE

     Nature - the entire material universe and its phenomena

["ha'shamayim v'haretz v'chol tzvaam"] - was the end result of

the Seven Days of Creation.  Without the Torah's message, man

may logically conclude that the universe that surrounds him is

controlled by various different powers, each controlling their

own realm (or what ancient man understood as a pantheon of

gods).

  Chumash begins by informing us that nature itself, with all

its complexities and wonders, was a willful act of the 'one

God' - who continues to oversee His creations. [Hence the name

-Elokim -(plural) all of the powers of nature.]

     However, if there is one phenomenon in nature that

appears to contradict this conclusion of unity, it is the very

existence of "shamayim" [Heaven] and "aretz" [Earth].   Two

totally different realms, with almost not contact between

them, separated by the

"rakiaya"!  This observation may explain why there was

'nothing good' about Day Two, when God made the "rakiya", for

it was this very first division that leaves us with the

impression that there must be 'many gods', and not one.

     This may also explain why the entire story of Creation

begins with the statement that Elokim made [both] "shamayim

v'aretz" (see 1:1), and concludes with a very similar

statement (see 2:1 & 2:4).

  [Note as well See Breishit 14:19-22 & 24:3.  Note as well

  Devarim 31:28 & 32:1.  See also Ibn Ezra on Devarim 30:19

  (his second pirush on that pasuk)!]

     One could suggest that this may be one the primary

messages of the Torah's opening story of Creation - that the

apparent 'duality' of "shamayim v'aretz" is indeed the act of

one God.  Hence, the only aspect of Creation that could not be

defined a 'good' was the creation of the "rakiya" which

divides them.  Later on, it will becomes man's challenge to

find the connection between "shamayim v'aretz"!

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.  Note how man is the focal point of the entire

creation process in Perek Bet, as almost every act taken by

God is for the sake of man:

     * No vegetation can grow before man is created (2:5)

     * God plants a special garden for man to live in (2:8)

     * God 'employs' man to 'work in his garden' (2:15)

  * God creates the animals in an attempt to find him a

  companion (2:19/ compare with 2:7!)

     * God creates a wife for man (2:21-23)

  In contrast to Perek Aleph, where man's job is to be

dominant over God's creation, in Perek Bet man must be

obedient and work for God, taking care of the Garden:

    "And God took man and placed him in Gan Eden - L'OVDAH

    u'l'SHOMRAH - to work in it and guard it." (2:15)

     Most significantly, in PEREK BET man enters into a

relationship with God that contains REWARD and PUNISHMENT,

i.e. he is now responsible for his actions. For the first time

in Chumash, we find that God 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 God in Gan

Eden, is paradigmatic of other relationships between man and

God found later on in Chumash (e.g. in the Mishkan).

     God's Name in perek Bet - HASHEM ELOKIM (better known as

"shem HAVAYA") - reflects this very concept. The shem HAVAYA

comes from the shoresh (root) - "l'hiyot" (to be, i.e. to be

present). This Name stresses that Gan Eden is an environment

in which man can recognize God's presence, thus enabling the

possibility of a relationship.

     Should man obey God, he can remain in the Garden,

enjoying a close relationship with God. 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 God is tantamount

to death. [See Devarim 30:15-20.]

     In the Gan Eden environment, man is confronted with a

conflict between his "taava" (desire) and his obligation to

obey God. 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 desires and

disobeys God, 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 God is indeed the Creator

of nature, yet that recognition does not necessarily imply

that man can develop a personal relationship with Him. The

environment detailed in PEREK BET, although described in

physical terms, is of a more spiritual nature - for God has

created everything specifically for man. However, in return he

must obey God 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 God Himself is the 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 God'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 this 'double' story of

Creation? We need only to quote the 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 God."

     Understanding man's potential to develop a relationship

with God on the spiritual level, while recognizing the purpose

of his placement in a physical world as well, should be the

first topic of Sefer Breishit, for it will emerge as a primary

theme of the entire Torah.

                         shabbat shalom,

                         menachem

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