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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
PARSHAT BREISHIT</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> How many stories of Creation are
there in Parshat Breishit,<BR>ONE or TWO? Although this question is often
discussed more by<BR>Bible critics than yeshiva students, its resolution may
carry<BR>a significant spiritual message.<BR> In this
week's shiur, we discuss the structure of Parshat<BR>Breishit, in an attempt to
better understand the meaning of<BR>the Torah's presentation of the story of
Creation. Our<BR>analysis will also 'set the stage' for our discussion of
the<BR>overall theme of Sefer Breishit in the shiurim to follow.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> From a literary perspective,
it is quite easy to<BR>differentiate between two distinct sections in the
Torah's<BR>account of the story of Creation:<BR> SECTION I - THE
CREATION IN SEVEN DAYS /1:1->2:3<BR> SECTION II - MAN IN GAN EDEN
/ 2:4 ->3:24</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our shiur, we will first explain what
makes each section<BR>unique. Afterward we will discuss how they
complement one<BR>another.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PEREK ALEPH<BR> SECTION I, better known as
PEREK ALEPH, is easily discerned<BR>because of its rigid structure, i.e. every
day of creation<BR>follows a very standard pattern. Each day:<BR> *
Begins with the phrase: "VA'YOMER ELOKIM...", heralding a<BR>
new stage of creation (see 1:3,6,9,14,20,24);<BR> * Continues with
"VA'YAR ELOKIM… KI TOV" (see<BR>
1:4,10,12,18,21,31);<BR> * Concludes with "VAYHI EREV VAYHI BOKER,
YOM..." (see<BR> 1:5,8,13,19,23,31).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In fact, one could construct a 'blank form'
that would fit<BR>just about any day of Creation, that would look something
like<BR>this:<BR> "va'yomer Elokim" - And God said...
_________<BR> [followed by
some act of Creaton.]<BR> "va'yhi chen" - And so
it was<BR> [often followed by some naming process:
like<BR> "va'yikra.Elokim... , or some divine
'comment']<BR> "va'yar Elokim... ki tov" - And God saw
it was good<BR> "va'yhi erev va;yhi boker, yom
__#__"</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though certain days
may vary from this basic format,<BR>certainly each day begins with the phrase
"va'yomer<BR>Elokim...".<BR> This observation allows us to identify the
first two psukim<BR>of this unit (1:1-2) as its header, for Day One must
begin<BR>with the first "va'yomer Elokim" (in the third pasuk/ see 1:3<BR>and
Rashi on the meaning of the word "Breishit" in his<BR>interpretation to
1:1).<BR> We reach a similar conclusion in regard to the
'Seventh<BR>Day' (i.e. 2:1-3). Since these psukim describe 'Day
Seven',<BR>they must be part of this overall Story of Creation; yet<BR>because
they begin with "va'ychulu..." - and not with<BR>"va'yomer Elokim" - they form
the conclusion of this unit.<BR> To verify this, note the beautiful
parallel between these<BR>two 'bookends' (i..e 1:1-2 and 2:1-3, noting the
phrase<BR>"shamayim v'aretz" and the verb "bara"!), and how Day
Seven<BR>'concludes' that which was introduced in 1:1.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This introduction and
conclusion define for us the<BR>primary topic of this entire unit - - "briyat
ha'shamayim<BR>v'ha'aretz" - God's Creation of the Heavens and the
Earth.<BR>This topic is presented through a daily progression of
God's<BR>creations that span over six days.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this general
framework defined, we can now begin our<BR>analysis of the progression of
Creation from one day to the<BR>next. We will pay attention to how each
day either follows,<BR>or slightly varies from the standard format discussed
above.<BR>[For example, the fact that day two does not include the<BR>phrase
"va'yar Elokim ki tov " should be significant.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A DAILY "CHIDUSH"<BR> As we
mentioned above, within this unit, the phrase<BR>"va'yomer Elokim" begins each
day, and is always followed by<BR>an act God's Creation - or at least some type
of "chidush"<BR>[i.e. something new, that didn't exist the day
before].<BR> After the execution each act of Creation, we may
find<BR>'peripheral' comments such as God giving names or duties to<BR>what He
just created. However, we will show how the next<BR>"chidush" of Creation
doesn't take place without an additional<BR>"va'yomer
Elokim"!<BR> We should also point out that in Days Three
and Six we<BR>find our basic form repeated twice, i.e. the phrase
"va'yomer<BR>Elokim" appears twice on each of these days, and each
time<BR>followed by a distinct act of Creation, followed by the<BR>evaluation of
- "va'yar Elokim ki tov". This suggests that<BR>each of these days will
contain two acts of Creation. [The<BR>deeper meaning of this will be
discussed as we continue.]<BR> Therefore, .our analysis
begins by identifying what was<BR>the precise "chidush" of each day.
Then, we will discuss the<BR>'peripheral comments' of each day, showing how they
relate to<BR>that "chidush".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY ONE (1:3- 5)<BR>
God's first act of creation (i.e. what follows the first<BR>"va'yomer Elokim")
was making "OR" - or what we call 'light'.<BR> This
creation is followed by a 'naming process' where God<BR>calls the light - 'Day',
and the darkness (the lack of light)<BR>is called 'Night'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY TWO (1:6-8)<BR>
God makes the "rakiya" - whose function is to divide<BR>between the 'water
above' and the 'water below'.<BR> Then, God names these
'waters above' - "shamayim"<BR>[Heavens]. Note that the 'waters below' are
not named until<BR>Day Three. Note as well that this is only time when
God's<BR>creation is not followed by the phrase "va'yar Elokim ki
tov".<BR>Hence, it appears that something on this day is either 'not so<BR>good'
or at least incomplete. [We'll return to this<BR>observation later in the
shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY THREE (1:9-12)<BR> * Stage One: (i.e. the
first "va'yomer Elokim").<BR> Gods makes the "yabasha"
[dry land].<BR> Then God names this 'dry
land - ARETZ [Earth?] and the<BR> remaining "mayim" - YAMIM
[Seas].<BR> Followed by God's positive evaluation:
"va'yar Elokim ki<BR>tov"</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * Stage Two (i.e. the second "va'yomer
Elokim" / 1:11-12)<BR> God creates what we call
'vegetation', i.e. all the<BR>various species of vegetables and fruit
trees. Note how these<BR>psukim emphasize precisely what makes the 'plant
kingdom'<BR>unique - i.e. how these species contain seeds that will<BR>produce
the next generation - e.g. "esev mazria zera" and "etz<BR>pri oseh
pri".<BR> Note that God no longer gives
'names' to what He<BR> created. However, we still find the standard
positive<BR> evaluation "va'yar Elokim ki tov". [You were probably
aware<BR> that "ki tov" is mentioned twice in Day Three, but you<BR>
probably weren't aware that it was because it contains two<BR> "va'yomer
Elokim's"!]<BR> <BR>A QUANTUM LEAP<BR> Note the
'quantum leap' that takes place in stage Two on<BR>Day Three. Up until
Stage Two, everything that God had<BR>created was 'inanimate'
(non-living). From this point on,<BR>livings things are created.
[Keep this in mind, as we will<BR>uncover a similar 'quantum leap' when we
discuss the<BR>progression from Stage One to Two in Day Six!, i.e. when
we<BR>jump from animal to man.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This may explain why Stage
One of Day Three is the last<BR>time that we find God giving names. It
seems as though God<BR>gave names only to His 'non-living' creations.<BR>
[In chapter two, we will see how it becomes man's job to<BR> give names to
other livings things (see 2:19), and maybe<BR> even to God Himself! (see
4:26)!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, note the
'separation process' that emerges<BR>as God created "shamayim v'aretz". In
the introduction, we<BR>find "mayim" - with "ruach Elokim" [God's spirit?]
hovering<BR>over it (see 1:2). Then, in Day Two, God takes this
"mayim"<BR>'solution' and separates it ["va'yavdel"] between the
"mayim"<BR>'above' and 'below' the "rakiya". The 'water above'
becomes<BR>"SHAMAYIM", but the 'water below' needs further separation,<BR>which
only takes places on Day Three - when the remaining<BR>'solution' separates
between the "ARETZ" [Land] and the<BR>"YAMIM" [Seas].<BR> Technically
speaking, this is how God created "shamayim<BR>v'aretz". [The creation of
the remaining "v'kol tzvaam" - and<BR>all their hosts (see 2:1) - takes place
from this point and<BR>onward.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY FOUR (1:14-19)<BR> God
creates the "meorot", i.e. the sun, moon and stars.<BR>
This time however, note how God explains the function of<BR>His new creations
(instead of giving names). For example,<BR>"va'hayu l'otot u'moadim " -
and they shall be for signs and<BR>appointed times; and later - " l'ha'ir al
ha'aretz" - to give<BR>light on the land (see 1:14-15). And finally:
"l'mshol ba'yom<BR>u'va'layala" - to rule over day and night (1:18). [Note
as<BR>well how this day relates back to Day One.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY FIVE (1:20-23)<BR> On
this day, we find yet another 'quantum leap', as God<BR>begins His creation of
the 'animal kingdom' (i.e. in contrast<BR>to the 'vegetation' created on day
three). God creates all<BR>livings things that creep in the water or fly
in the sky (i.e.<BR>fish and fowl).<BR> Even though this
day follows the standard 'form'<BR>(discussed above), we do find two very
important additions.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>1. The verb "bara" is used to
describe how God creates this<BR> animal kingdom:
"va'yivrah Elokim et ha'taninim ha'gedolim<BR> v'et kol
nefesh ha'chaya..." (1:21). Note how this is
the<BR> first usage of this verb since the first pasuk
of "breishit<BR> bara..." (1:1)! The Torah's use
of the verb "bara"<BR> specifically at this point may
reflect this 'quantum leap' to<BR> the animal kingdom in
this critical stage of the Creation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. A 'blessing' is given (for the first
time) to these fish<BR> and fowl after their creation: "va'yvarech
otam Elokim laymor<BR> - pru ur'vu..." - that they should be fruitful and
multiply<BR> and fill the seas and skies. Note how this blessing
relates<BR> to the very essence of the difference between the
'plant<BR> kingdom' and the 'animal kingdom'. Whereas self
produced<BR> seeds allow vegetation to reproduce itself, the animal
kingdom<BR> requires mating for reproduction to take place, and hence
the<BR> need for God's blessing of "pru u'vru" to keep each
species<BR> alive.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY SIX (1:24-31)<BR> Here
again, like in Day Three, we find two stages of<BR>Creation, each beginning with
the phrase "va'yomer Elokim,<BR>with yet another 'quantum leap' in
between:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* Stage One (1:24-25)<BR>
God creates the living things that roam on the land, i.e.<BR>the animals.
There is really nothing special about this<BR>stage, other than the fact that
God found it necessary to<BR>create them 'independently' on the first stage of
Day Six,<BR>instead of including them with His creation of the rest of the<BR>of
the animal kingdom (i.e. with the fish and the fowl) in
Day<BR>Five.<BR> In fact, we find an interesting
parallel between both<BR>days that contain two stages (i.e. days Three and Six).
Just<BR>as Stage One of Day Three (separating the Earth from the<BR>'water
below') completed a process that God had begun in Day<BR>Two, so too Stage One
of Day Six (the animals) completed a<BR>process that God began in Day
Five!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * Stage Two
(1:26-31)<BR> God creates MAN - "btzelem
Elokim"!<BR> Note how many special words and phrases
(many of which we<BR>encountered before) accompany God’s creation of
man:<BR> First of all, we find once again the use of the
verb<BR>'bara' to describe this act of creation, suggesting that
the<BR>progression from animal to man may be considered no less a<BR>‘quantum
leap’ than the progression from vegetation to animal.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Secondly, God appears to
‘consult’ with others (even<BR>though it is not clear who they are) before
creating man<BR>("naaseh adam b’tzalmeinu").<BR> Here
again, we find not only an act of creation, but also<BR>a 'statement the
purpose' for this creation - i.e. to be<BR>master over all of God’s earlier
creations:<BR> "v’yirdu b’dgat ha’yam u’b’of ha’shamayim" - Be
fruitful<BR> and multiply and be master over the fish of the seas and
the<BR> fowl in the heavens and the animals and all the land,
and<BR> everything that creeps on the land. (see 1:26).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Thus, it appears that man is not only God's
last Creation,<BR>but also His most sophisticated creation, responsible to
rule<BR>over all other creations ‘below the
heavens’.<BR> This explains we find yet another blessing
(following<BR>this act of creation / similar to the blessing on Day
Five).<BR>This blessing to man includes not only fertility, but also<BR>relates
to his potential to exert dominion over all that<BR>Elokim had created. ["pru
u’rvu v’kivshuha, u’rdu b’dgat<BR>ha’yam" / see 1:28, compare with
1:26)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It should be noted that we
find one final section, that<BR>also begins with the phrase "va’yomer Elokim"
(see 1:29), but<BR>quite different than all the earlier ones, as this
statement<BR>does not introduce an act of Creation, but rather
the<BR>administration of food. In a nutshell, in these psukim
God<BR>allows the animal kingdom to consume the plant kingdom.
The<BR>green grass is given for the animals (to graze upon), while<BR>man
receives the ‘added privilege’ of eating the fruit of the<BR>trees (see
1:29-30).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SOMETHING SPECIAL<BR> As
you surely must have realized, all of these<BR>‘variances’ from the ‘standard
format’ in regard to God’s<BR>creation of man emphasize that there must be
something very<BR>special about man’s creation, and hence his purpose. But
this<BR>should not surprise us, for that is precisely what we should<BR>expect
from a book of prophecy, a divine message to man to<BR>help him understand his
relationship with God, and the purpose<BR>for his
existence.<BR> All of these special points about man's
creation should<BR>be important, but before we discuss their significance,
we<BR>must take into consideration one more observation concerning<BR>the
progression of Creation during these six days.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PARALLEL STRUCTURE<BR>
Let’s summarize our conclusions thus far concerning what<BR>was created on each
day (and each statement of "va'yomer<BR>Elokim…"):</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY GOD
CREATED...<BR>====
=============<BR> I. "OR" = LIGHT<BR>II.
"RAKIYA" - separating:<BR>
A. the MAYIM above [=SHAMAYIM],
and<BR> B. the MAYIM below
[=YAMIM].<BR>IIIa. "YABASHA", called the ARETZ (the Land)
-<BR>IIIb. Vegetation (on that
ARETZ)<BR> A. seed-bearing
plants / "esev mazria
zera"<BR> B. fruit-bearing
trees / "etz pri oseh pri"<BR>IV. LIGHTS in the SHAMAYIM (sun, moon,
stars etc.)<BR> V. LIVING
CREATURES:<BR> A. birds in
the sky [=RAKIYA
SHAMAYIM]<BR> B. fish in
the sea [=MAYIM]<BR>VIa. LIVING CREATURES who live on the ARETZ
(land)<BR> animals - all
forms<BR>VIb. MAN - b'tzelem Elokim, blessed by
God<BR>
to dominate all other living
creatures<BR> Then, God assigns
the appropriate food for these
<BR> living
creatures:<BR> 1. Man -
can eat vegetation and fruit (see
1:29)<BR> 2. Animals - can
eat only vegetation/grass - (see
1:30)<BR> <BR>VII. SHABBAT
- God rested, as His Creation was complete.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Now, let's turn our list
into a table.<BR> If we line up the first three days against the last
three<BR>days, we find a rather amazing parallel:<BR> <BR>
DAYS 1-3
DAYS 4-6<BR> ========= =========<BR>I.
LIGHT
IV. LIGHTS
in<BR>
the
heavens<BR>
<BR>II. RAKIYA - dividing: V.Living things: <BR> SHAMAYIM
(above): Birds in the
SHAMAYIM<BR> MAYIM
(below) Fish in MAYIM
(sea)<BR> <BR>III. ARETZ
(land) VI. Animals &
Man<BR> on the ARETZ<BR> Seed
bearing plants ---> to be eaten by the Animals<BR> Fruit
bearing trees ---> to be eaten by Man</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR> Note how this parallel reflects our discussion
above<BR>concerning the internal progression of these six days of<BR>Creation;
and our observation that from Day Four and onward,<BR>God not only creates, but
He also states the purpose of His<BR>creations.<BR> It also shows how the
last three days 'fill in' the<BR>potential for what God created in the first
three days.<BR>Basically, from day four and onward, nature 'goes
into<BR>motion', as we find 'movement' both in the Heavens above and<BR>in the
Earth below.<BR> In summary, when these six days are
complete, what we<BR>call 'nature' has gone into motion.</DIV>
<DIV> </DIV>
<DIV>DIVINE EVOLUTION<BR> If we understand the phrase
“tohu va’vahu” in the<BR>introductory section (see 1:2) as total chaos, then
from this<BR>primordial state - six days later, we find a
beautifully<BR>structured universe containing all of the various forms
of<BR>life that we are familiar with; including plants, animals,
and<BR>man.<BR> Note that the Torah emphasizes that each
form of life is<BR>created in a manner that guarantees its survival, i.e.
its<BR>ability to reproduce:<BR> a. plants: "esev mazria zera" -
seed-bearing
vegetation<BR>
"etz pri oseh pri" - fruit-bearing trees (1:11-12)<BR> b. fish and
fowl: "pru u'rvu"- be fruitful & multiply (1:22)<BR> c. Man:
"pru u'rvu..." - be fruitful & multiply (1:28)</DIV>
<DIV> </DIV>
<DIV> One could summarize and simply state that the end
result<BR>of this creation process is what we call NATURE - in other<BR>words -
the exact opposite of TOHU VA'VAHU.<BR> In this manner, PEREK ALEPH
describes God's creation of<BR>nature, i.e. the entire material universe and its
phenomena.<BR> Even though 'nature' itself remains dynamic, with
living<BR>things constantly changing and reproducing, its basic<BR>framework
remains constant - for after "va'ychulu" (2:1),<BR>nothing 'new' will be
created, and certainly, nothing more<BR>advanced or sophisticated as
man.<BR> This established, we must now ask ourselves the
more<BR>fundamental question, which is - what can we learn from the<BR>unique
manner by which the Torah tells over the story of<BR>Creation? Is it
recorded for the sake of our curiosity,<BR>simply to let us know 'how it all
happened' - or does it<BR>carry a prophetic message - for any human being
contemplating<BR>the purpose of the world that surrounds him!</DIV>
<DIV> </DIV>
<DIV>ONE GOD, OR MANY?<BR> Certainly, one primary message that emerges
from this<BR>presentation is that the creation of nature, with all
its<BR>complexities and wonders, was a willful act of GOD. Hence,
by<BR>keeping Shabbat, resting on the seventh day, as God did, we<BR>assert our
belief that God is the power the created nature<BR>(and continues to oversee
it).<BR> <BR> This analysis can also help us
appreciate why the Torah<BR>uses the name -Elokim - to describe God throughout
this entire<BR>chapter. As Ramban explains (toward the end of his
commentary<BR>on 1:1), the Hebrew word "el" implies someone with power
(or<BR>strength) and in control. Therefore, "shem ELOKIM" implies<BR>the
master of all of the many forces of nature.<BR> [This can explain why
God's Name is in the plural form- for<BR> He is all of the powers / see
also Rav Yehuda ha'Levi, in<BR> Sefer Kuzari, beginning of Book
Four.]<BR> <BR> This understanding can also help
us appreciate the<BR>Torah's use of the verb "bara" in PEREK ALEPH. Note how
the<BR>THREE active uses of the verb "bara" in PEREK ALEPH reflect<BR>each level
of sophistication in Creation, i.e. "tzomeyach"<BR>[plant kingdom], "chai"
[animal kingdom] and "m'daber" [man].<BR>This also reflects the three ‘quantum
leaps’ that we discussed<BR>in the evolutionary development of nature during
these six<BR>days.</DIV>
<DIV> </DIV>
<DIV> * STEP ONE - All matter and plants
-<BR> "Breishit BARA Elokim et ha'SHAMAYIM v'et
ha'ARETZ"<BR>(1:1)<BR> This includes everything in the
SHAMAYIM and on the ARETZ,<BR> i.e. the creation of all
"domem" (inanimate objects) and<BR> "tzomeyach" (plants). Note
that this takes place during<BR> the first FOUR days of
Creation.<BR> <BR> * STEP TWO - The animal
kingdom<BR> "va'YIVRA Elokim - and God created the TANINIM and
all<BR> living creatures... by their species"(1:21)<BR> This
includes the birds, fish, animals, and beasts etc.<BR> which are created
on the fifth and sixth days.</DIV>
<DIV> </DIV>
<DIV>* STEP THREE - Man<BR> "va'YIVRA Elokim et
ha'ADAM..." (1:27)<BR> The creation of man b'tzelem Elokim, in
God's image.</DIV>
<DIV> </DIV>
<DIV> Now we must ponder what may be the Torah's message
in<BR>telling man that the creation of nature was a willful act
of<BR>God?<BR> In his daily life, man constantly
encounters a<BR>relationship with nature, i.e. with his surroundings
and<BR>environment. Man does not need the Torah to inform him
that<BR>nature exists; it stares him in the face every day. As
man<BR>cannot avoid nature, he must constantly contemplate it, and<BR>struggle
with it.<BR> Without the Torah's message, one could
easily conclude<BR>that nature is the manifestation of many gods - a rain god,
a<BR>sun god, a fertility god, war gods, etc. - as ancient
man<BR>believed. Nature was attributed to a pantheon of gods,
often<BR>warring with one another.<BR> In contrast,
modern man usually arrives at quite the<BR>opposite conclusion -- that nature
just exists, and doesn't<BR>relate to any form of god at
all.<BR> One could suggest that Chumash begins with
story of<BR>Creation, for man's relationship with God is based on
his<BR>recognition that nature is indeed the act of one God. He<BR>created the
universe for a purpose, and continues to
oversee<BR>it.<BR> But how does this relate to man
himself?</DIV>
<DIV> </DIV>
<DIV>MAN - IN PEREK ALEPH<BR> In Perek Aleph, man
emerges not only as the climax of the<BR>creation process, but also as its
MASTER:<BR> "And God blessed man saying: Be fruitful and
multiply,<BR> fill the earth and MASTER it, and RULE the fish
of the<BR> sea, and the birds in the sky, and the living
things that<BR> creep on the earth..." (1:28).</DIV>
<DIV> </DIV>
<DIV> Note that this is God's BLESSING to man, and NOT
a<BR>commandment! One could consider this 'blessing' almost as a<BR>definition
of man's very nature. Just as it is 'natural' for<BR>vegetation to grow ["esev
mazria zera"], and for all living<BR>things to reproduce ["pru u'rvu"], it is
also 'natural' for<BR>man to dominate his environment; it becomes his
natural<BR>instinct.<BR> The Torah's use of the verb
"bara" at each major stage of<BR>creation, and then in its description of God's
creation of man<BR>- may shed light on this topic. When contemplating nature
and<BR>his relationship with the animal kingdom, man might easily<BR>conclude
that he is simply just another part of the animal<BR>kingdom. He may be more
advanced or developed than the<BR>'average monkey', but biologically he is no
different. The<BR>Torah's use of the verb "bara" to describe God's
creation of<BR>man informs us that man is a completely new category
of<BR>creation. He is created "b'tzelem Elokim", in the image of<BR>God, i.e. he
possesses a spiritual potential, unlike any other<BR>form of
nature.<BR> [See the Rambam in the very beginning of Moreh
N'vuchim<BR> (I.1), where he defines "tzelem Elokim" as the<BR>
characteristic of man that differentiates him from animal.]</DIV>
<DIV> </DIV>
<DIV> In other words, man's creation in a separate stage
of Day<BR>Six, and the use of the verb "bara", and his special blessing<BR>etc.
all come to impress upon man that he is indeed a 'quantum<BR>leap' above all
other creations. He should not view himself<BR>as just the most
sophisticated animal of the universe, but<BR>rather as a Godly
creation.<BR> Perek Aleph teaches man to recognize that
his very nature<BR>to dominate all other living things is also an act of
God's<BR>creation.<BR> However, man must also ask
himself, "Towards what<BR>purpose?" Did God simply create man, or does He
continue to<BR>have a relationship with His creation? Does the fate
of<BR>mankind remain in God's control; does there remain a<BR>connection between
man's deeds and God's "hashgacha"<BR>(providence) over
him?<BR> The answer to this question begins in PEREK BET
- the<BR>story of Gan Eden, and will continue through the rest
of<BR>Chumash!</DIV>
<DIV> </DIV>
<DIV>PEREK BET (2:4-3:24)<BR> PEREK BET presents what
appears to be conflicting account<BR>of the story of Creation. As your
review chapter two, note<BR>how:</DIV>
<DIV> </DIV>
<DIV> 1) Nothing can grow before God creates man (see
2:5),<BR>therefore:<BR> 2) God creates man FIRST (2:6-7), then:<BR> 3)
God plants a garden for man, vegetation develops (2:8-14);<BR> 4) God gives
man the job to work and guard this garden(2:15);<BR> 5) God commands man
re: what he can/cannot eat (2:16-17);<BR> 6) God creates animals for the
sake of man (2:18-20)<BR> 7) God creates a wife for man, from his own rib
(2:21-25).</DIV>
<DIV> </DIV>
<DIV> Clearly, the order of creation is very different.
In<BR>PEREK BET we find that man is created FIRST, and everything<BR>afterward
(i.e. the plants and the animals) are created FOR<BR>him. In contrast to perek
Aleph where man was God's final<BR>Creation - the most sophisticated - and
blessed to exert his<BR>dominion over the entire animal kingdom; in Perek Bet we
see<BR>how man is simply a servant of God, tending to His Garden
(see<BR>2:15-16), and searching for companionship (see 2:18-25).
In<BR>perek Aleph, he emerged as 'ruler', almost like a god
himself<BR>("b'tzelem Elokim"); in perek Bet he is a
servant.<BR> In addition, there are several other
obvious differences<BR>between these two sections:<BR> * Throughout
this section, God's Name is no longer simply<BR> ELOKIM,
rather the name HASHEM ELOKIM (better known as<BR> "shem
Havaya").<BR> * In contrast to the consistent use of verb "bara"
(creation<BR> from nothing) in Perek Aleph, Perek Bet uses the
verb<BR> "ya'tzar" (creation from something'/ see
2:7,19).</DIV>
<DIV> </DIV>
<DIV> Although it is possible to reconcile these
apparent<BR>contradictions (as many commentators do), the question remains<BR>-
Why does the Torah present these two accounts in a manner<BR>that (at least)
appears to be conflicting?<BR> We obviously cannot
accept the claim of the Bible critics<BR>that these two sections reflect two
conflicting ancient<BR>traditions. Our belief is that the entire
Torah was given by<BR>God at Har Sinai - and hence stems from one
source.<BR>Therefore, we must conclude that this special manner
of<BR>presentation is intentional and should carry a prophetic<BR>message.
For this reason, our study of Sefer Breishit will<BR>focus more so on how the
Torah's 'stories' of Creation explain<BR>the nature of man's relationship with
God, and less so on how<BR>to resolve the 'technical' problems to determine what
events<BR>actually took place and when.</DIV>
<DIV> </DIV>
<DIV> Two renowned Torah scholars of the 20th century
have<BR>discussed this issue of the two creations stories at length.<BR>The
analytical aspect, the approach of "shtei bechinot" (two<BR>perspectives), has
been exhausted by Rabbi Mordechei Breuer in<BR>his book Pirkei Breishit.
The philosophical implications have<BR>been discussed by Rav Soloveichik ZT"L in
his article 'The<BR>Lonely Man of Faith' (re: Adam I & Adam
II).<BR> It is beyond the scope of this shiur to
summarize these<BR>two approaches (it is recommended that you read
them).<BR>Instead, we will simply conduct a basic analysis of PEREK<BR>ALEPH
& PEREK BET and offer some thoughts with regard to
its<BR>significance. Hopefully it will provide a elementary<BR>background
for those who wish to pursue this topic in
greater<BR>depth.<BR> With this in mind, we begin our
analysis in an attempt to<BR>find the primary message of each of these two
sections. We<BR>begin with a review of our conclusions regarding Perek
Aleph.</DIV>
<DIV> </DIV>
<DIV>PEREK ALEPH - THE CREATION OF NATURE<BR> Nature -
the entire material universe and its phenomena<BR>["ha'shamayim v'haretz v'chol
tzvaam"] - was the end result of<BR>the Seven Days of Creation. Without
the Torah's message, man<BR>may logically conclude that the universe that
surrounds him is<BR>controlled by various different powers, each controlling
their<BR>own realm (or what ancient man understood as a pantheon
of<BR>gods).<BR> Chumash begins by informing us that nature itself, with
all<BR>its complexities and wonders, was a willful act of the 'one<BR>God' - who
continues to oversee His creations. [Hence the name<BR>-Elokim -(plural) all of
the powers of nature.]<BR> However, if there is one
phenomenon in nature that<BR>appears to contradict this conclusion of unity, it
is the very<BR>existence of "shamayim" [Heaven] and "aretz" [Earth].
Two<BR>totally different realms, with almost not contact between<BR>them,
separated by the<BR>"rakiaya"! This observation may explain why there
was<BR>'nothing good' about Day Two, when God made the "rakiya", for<BR>it was
this very first division that leaves us with the<BR>impression that there must
be 'many gods', and not one.<BR> This may also explain
why the entire story of Creation<BR>begins with the statement that Elokim made
[both] "shamayim<BR>v'aretz" (see 1:1), and concludes with a very
similar<BR>statement (see 2:1 & 2:4).<BR> [Note as well See Breishit
14:19-22 & 24:3. Note as well<BR> Devarim 31:28 &
32:1. See also Ibn Ezra on Devarim 30:19<BR> (his second pirush on
that pasuk)!]</DIV>
<DIV> </DIV>
<DIV> One could suggest that this may be one the
primary<BR>messages of the Torah's opening story of Creation - that
the<BR>apparent 'duality' of "shamayim v'aretz" is indeed the act of<BR>one
God. Hence, the only aspect of Creation that could not be<BR>defined a
'good' was the creation of the "rakiya" which<BR>divides them. Later on,
it will becomes man's challenge to<BR>find the connection between "shamayim
v'aretz"!</DIV>
<DIV> </DIV>
<DIV>PEREK BET - MAN IN GAN EDEN<BR> Perek Bet presents the story of
creation from a totally<BR>different perspective. Although it opens with a pasuk
that<BR>connects these two stories (2:4), it continues by describing<BR>man in
an environment that is totally different than that of<BR>Perek Aleph. Note
how man is the focal point of the entire<BR>creation process in Perek Bet, as
almost every act taken by<BR>God is for the sake of
man:<BR> * No vegetation can grow before man is created
(2:5)<BR> * God plants a special garden for man to live
in (2:8)<BR> * God 'employs' man to 'work in his garden'
(2:15)<BR> * God creates the animals in an attempt to find him a<BR>
companion (2:19/ compare with 2:7!)<BR> * God creates a
wife for man (2:21-23)</DIV>
<DIV> </DIV>
<DIV> In contrast to Perek Aleph, where man's job is to be<BR>dominant
over God's creation, in Perek Bet man must be<BR>obedient and work for God,
taking care of the Garden:<BR> "And God took man and placed
him in Gan Eden - L'OVDAH<BR> u'l'SHOMRAH - to work in it and
guard it." (2:15)</DIV>
<DIV> </DIV>
<DIV> Most significantly, in PEREK BET man enters into
a<BR>relationship with God that contains REWARD and PUNISHMENT,<BR>i.e. he is
now responsible for his actions. For the first time<BR>in Chumash, we find that
God COMMANDS man:<BR> "And Hashem Elokim commanded man saying: >From all
the trees<BR> of the Garden YOU MAY EAT, but from the Tree of Knowledge
of<BR> Good and Bad YOU MAY NOT EAT, for on the day you eat from
it<BR> YOU WILL SURELY DIE... " (2:16-17)</DIV>
<DIV> </DIV>
<DIV> This special relationship between man and God in
Gan<BR>Eden, is paradigmatic of other relationships between man and<BR>God found
later on in Chumash (e.g. in the Mishkan).<BR> God's
Name in perek Bet - HASHEM ELOKIM (better known as<BR>"shem HAVAYA") - reflects
this very concept. The shem HAVAYA<BR>comes from the shoresh (root) - "l'hiyot"
(to be, i.e. to be<BR>present). This Name stresses that Gan Eden is an
environment<BR>in which man can recognize God's presence, thus enabling
the<BR>possibility of a relationship.<BR> Should man
obey God, he can remain in the Garden,<BR>enjoying a close relationship with
God. However, should he<BR>disobey, he is to die. In the next chapter, this
'death<BR>sentence' is translated into man's banishment from Gan Eden.<BR>In
biblical terms, becoming distanced from God is tantamount<BR>to death. [See
Devarim 30:15-20.]<BR> In the Gan Eden environment, man
is confronted with a<BR>conflict between his "taava" (desire) and his obligation
to<BR>obey God. The "nachash" [serpent], recognizing this
weakness,<BR>challenges man to question the very existence of this
Divine<BR>relationship (3:1-4). When man succumbs to his desires and<BR>disobeys
God, he is banished from the Garden.<BR> Whether or not
man can return to this ideal environment<BR>will later emerge as an important
biblical theme.</DIV>
<DIV> </DIV>
<DIV>A DUAL EXISTENCE<BR> From PEREK ALEPH, we learn
that God is indeed the Creator<BR>of nature, yet that recognition does not
necessarily imply<BR>that man can develop a personal relationship with Him.
The<BR>environment detailed in PEREK BET, although described in<BR>physical
terms, is of a more spiritual nature - for God has<BR>created everything
specifically for man. However, in return he<BR>must obey God in order to enjoy
this special relationship. In<BR>this environment, the fate of man is a direct
function of his<BR>deeds.<BR> So which story of Creation
is 'correct', PEREK ALEPH or<BR>PEREK BET? As you probably have guessed - both,
for in daily<BR>life man finds himself involved in both a physical
and<BR>spiritual environment.<BR> Man definitely exists
in a physical world in which he<BR>must confront nature and find his purpose
within its framework<BR>(PEREK ALEPH). There, he must struggle with nature in
order to<BR>survive; yet he must realize that God Himself is the master<BR>over
all of these Creations. However, at the same time, man<BR>also exists in a
spiritual environment that allows him to<BR>develop a relationship with his
Creator (PEREK BET). In it, he<BR>can find spiritual life by following God's
commandments while<BR>striving towards perfection. Should he not recognize
the<BR>existence of this potential, he defaults to 'spiritual death'<BR>- man's
greatest punishment.</DIV>
<DIV> </DIV>
<DIV> Why does the Torah begin with this 'double' story
of<BR>Creation? We need only to quote the Ramban (in response to<BR>this
question, which is raised by the first Rashi of Chumash):<BR> "There is a
great need to begin the Torah with the story of<BR> Creation, for it is
the "shoresh ha'emunah", the very root<BR> of our belief in God."</DIV>
<DIV> </DIV>
<DIV> Understanding man's potential to develop a
relationship<BR>with God on the spiritual level, while recognizing the
purpose<BR>of his placement in a physical world as well, should be the<BR>first
topic of Sefer Breishit, for it will emerge as a primary<BR>theme of the entire
Torah.</DIV>
<DIV> </DIV>
<DIV>
shabbat
shalom,<BR>
menachem<BR></FONT></DIV></BODY></HTML>