The Hebrew
language is characterized by remarkable conciseness, which allows information
to be conveyed in very succinct forms.
Along with that, it is also a very picturesque language, and often
content and form (in the Tanach, especially) are congruous. Thus, this first
Parasha, being as it is, a narrative of the origins, is replete with
information, eternal patterns and principles, yet all are communicated very
briefly, with matching terminology. In
fact, the latter deserves individual attention.
Although this time we will not cover the full gamut of terms included in
Parashat (“Parasha of”) B’resheet, in the weeks to come some of them will show
up in other Parashot, and it is then that we will try to do them justice.
God’s
name appears here as the composite “Elohim,” of the root “el” meaning “strong,
mighty, powerful.” Elohim is in the plural form, a fact which
lends the word much greater dimensions. But in addition to that, Elohim
includes “El,” which is another word for God, as well as “Eloha,” yet one more
word, of the same root, for the Almighty.
B’resheet is both the name of the first Parasha, and the name
of the book of Genesis. “B’resheet bara Elohim…” At the first –b’resheet -
created - bara – Elohim - God. The meaning of r’sheet is “first, beginning,
start and prominence” and it stems from the root r.o.sh (resh,
alef, shin) - “head.” (Notice the river in 2:10 that comes out of Eden bari 3:17 )
also stems from the same root, as do verbs such as, to “clear up” an area (e.g.
Josh. 17:15, 18), and “eat” (2nd Sam. 12:17); the latter two being
almost contrary to each other. This, as well as other connected verbs, points
to the act of creation as being multi-facetted. In fact, the primary meaning of
“bara” is to “release the varying elements or materials so as to enable them to
exist, materialize, express themselves, or grow.”
The initial and foundational
act of creation culminates with, “And Elohim called the light day, and
the darkness He called night. And there was evening and there was morning, one
day” (v. 5). This “one day,” rather than
“first day,” is “yom echad” unlike the rest of the days, which are termed,
“second, third…” etc. Since “echad” -
unity of plurality – is such a significant term, and is attached to
Elohim’s nature (“hear Oh Yisrael, YHVH our Elohim is ‘one’) its usage here may
point to the Presence of Elohim in the creation process, underscoring the fact
that the “one day” will continue to accompany the creation of each of the subsequent
days.
The act of creation involved processes of
separation. Elohim separated light from
darkness (Gen. 1:4); water from water (vv. 6, 7). He created the lights in the heaven to
separate the night from the day (v. 14-16, 18), and the seasons one from the
other. He also distinguished between the
different types of flora and fauna (vv 11, 12), between man and woman, and
finally between the weekdays and the Shabbat.
The verb used for separating is “havdel” (of the root b.d.l, bet,
dalet, lamed), to “divide or separate.”
But when He separated the
water from the land (or brought forth the land from the water), Elohim said:
“Let the water under the heavens be gathered - yikavu - to one place”
(1:9). A “mikveh” is therefore a place of
the gathering of water and stems from the root, k.v.h.(kof, vav, hey), which is
also the word for “hope.". Each time we read in English “wait for the
Lord,” the verb in Hebrew is “kaveh.” Thus, our hope is found while we are
being gathered to Him who is our Mikveh: “Oh YHVH, the hope ("mikveh,"
here, rather than the standard "tikva") of Israel 8:24 italics added). Our hope, then,
lies in the fact that we are in Him, and He is in us, and therefore we walk now
in new life (see Rom. 6:4; John 17:23)
as a new creation. Thus the
"mikveh" stands for a place of being gathered to, and for 'immersion
in hope,' seen both in the act of creation and in the act of the spiritual
re-birth.
The progressive
process of creation renders each day's accomplishment a preparation for the one
that would follow. And whereas above we
touched on the 'separation' aspect of creation, here we see its integrative
aspect. Separation and integration,
though seemingly mutually exclusive, actually work hand in hand and are typical
of the Hebraic mind and character, and nowhere is this better exemplified than
in the first and second chapters of the Bible.
Although each day's creative
work was different from the next, the days were separated one from the other in
an identical manner, by an evening and a morning. This set the pattern for the days that were
to come, which unlike the days of creation, would be identical or similar one
to the other. The day began in the evening
- erev - and it is interesting to note that among its many meanings,
“erev” also means a “pledge” or a “guarantee.” Thus, the promise of the day to come is found
in the twilight of its predecessor. “Boker,”
"morning," is another word rich in diverse meanings, one of
which is to “inquire, frequent or visit,” connoting
concern and care (see Ezk. 34:11,12). Once again, there is an assurance for
things hoped for from the One who is in charge of Time and who operates within
it (e.g. Jer. 33:25, Lam. 3:22), as is apparent from 2:2. Elohim is seen there
“resting” (after having completed His work), while the word in Hebrew is
“sha’va’t” of the root sh.b/v.t* meaning to “"cease,” and is similar to the root y.sh.v. - to
"sit.” It is this root which also forms the word “Shabbat.”
As for the pinnacle of
creation, man and woman, they were created "in the image and
likeness" of their Creator (v. 26).
“Image” is "tzelem" - from the root “tzel” which
is a “shadow.” At best a human being may reflect the Almighty in the same way a
two dimensional shadow 'represents' (as a shadow) a three-dimensional object. “Likeness”
is “d'moot,” which contains the word “dam” – "blood" (from which are derived
words such as “adama” for “earth,” “adom” for “red”
and “adam,” of course, for “man”). Here we see a clear connection to the
Messiah, who incarnated in a flesh and blood body as the “Last Adam.” Man and woman were created different and at
different times, yet “in the image (tzelem) of Elohim created He him, male and
female created He them” (v. 27). Once again we see differentiation and oneness
together. He - man - was created both
male and female, and likewise the male and the female together reflect the
"tzelem" of the one Elohim. In 2:24 we read that they were to become
“one flesh,” and yet that could only take place after woman was taken out
(separated) from man’s own body (ref. 2:21). The woman’s formation was totally
different than that of the man. Not only was she formed from the rib taken out
of Adam’s side, but that act of formation is called “building” – va’yiven
– literally, “and He [Elohim] built the rib which He took from the man, into a
woman…” (2:22).
One more point concerning
this union: In 2: 18, 20 the woman as the "help suitable" (as
translated in most versions) for man, is actually described as a help “contrary
or opposite” to him – “ezer ke’negdo” (“neged” being “in front
of” or “opposite to”).
Originally, Chava* (Eve) was to be Adam’s counterpart, compatible to
him. The two were to complement one another as two opposite forces do,
attracting and polarizing at the same time thus creating life-giving
energy.
In the last verse 2:25 we
read:”And they were both naked ("aroomim"/plural), the man and
his wife, and were not ashamed. In 3:7 a
major change takes place, and so we read: “And the eyes of the two of them were
opened, and they knew that they were naked, and they sewed for themselves
girdles of fig leaves.” The man and his wife made for themselves coverings from
the leaves of a fig tree. The latter hints at their attitude, as the word for “fig”
- t'ena – is closely related to “to'ana” which is a “pretext” or “looking
for excuses.” In Shoftim (Judges) 14:4 Shimshon (Samson) is seen looking for
such a pretext or “an occasion against the Philistines.”
Chapter 3 verse 21 says: "And He clothed them,
- va’yalbishem, the root being l.v.sh, which is the verb for to “dress”
and also forms the word for “clothes, garment ” –“ l’vush or
malbush. In chapter two’s last verse (25) we were told, “the man and his wife
were naked and not ashamed,” the verb for “being ashamed” (plural) being
“yit’boshashu” of the root b.o.sh. Thus, although of no etymological
connection, because of the similarity of consonants some rabbinical interpretations
connect “l’vush” - garment - to “bosh” - “shame” (remember the b and v sounds
are interchangeable), as indeed the garment’s purpose was to meet the need aroused
by the shame of nakedness.
In the last episode
depicting our protagonists, we see them being sent ("expelled" in
Hebrew) out of the Garden, but not without a hint of a hope. East of Eden, Elohim placed the Cherubim and
the two-edged ("revolving") sword to guard the way to the Tree of
Life (ref. 3:24). This image conjures up
another - one in which Cherubim were also placed above a "sword,"
that is the sword of the Word (see Eph. 6:17 ;
Heb. 4:12), in the form of the tablets written by Moshe (Moses). These tablets
were placed in the ark, above which two Cherubim were instated. Is this a subtle picture, inserted into the
somber scene of the expulsion, of a future Holy of Holies where atonement
(covering) was to be made? Once the Holy of Holies (through the ultimate
atonement) became accessible to all, so did the way to the Tree of Life,
through Him who is the Way, the Truth and the Life.
The post-Edenic life was
very different from that which Adam and Chava had experienced prior to their
act of disobedience – this is evideneced by the life of their progeny. The
story of Kayin and Hevel demonstrates the immediate results that followed the
great transformation which took place in man’s disposition. In fact, the
description of the events in chapter 4 is replete with linguistic connections
to the previous chapter, a fact which illustrates the direct link that the
parents’ actions and attitudes had on their posterity. Let us follow a little
chart of such comparisons, in literal Hebrew translation.
Chapter 4
Chapter 3
v. 2 Cain was a tiller of the ground v. 19 By the sweat of your face you shall
eat bread
till you return
to the ground from which you were
taken.
v. 7 If you do well you will be ‘carried,’ v. 13 and the woman said, the serpent caused
me to
but if you do not do well, sin crouches be ‘carried’ [in sin], and I ate
at the opening and to you is its desire, v. 16 and to him [your husband] is your
desire, and
but you will rule it. He will
rule you.
v. 9 Am I my brother’s keeper? Chapter 2:15 ; and YHVH Elohim
took man and
put him in the garden, to till and keep it.
v. 10 The voice of your brother’s blood v. 10 I heard your voice in the garden and
was
is crying to Me from the ground afraid.
v. 12 When you work [till] the ground v. 17 Curse is the ground for your sake,
in sorrow
it shall no longer yield its strength to you you
shall eat of it
v. 23 And YHVH Elohim sent him out of the
garden of Eden to work the ground from which
he
was taken.
v. 14 You have
driven me out today from
the face of the ground/earth and I shall
be hidden from Your face v.8 A man and his
wife hid from YHVH Elohim
v.
10 And I was afraid, because I was naked and
hid myself.
16 And Cain went out from the presence v. 24 and He
[YHVH] drove out the man and
of YHVH and dwelt in the land
of Nod
east of Eden Eden
Finally, let us follow
the genealogy of the forefathers as listed in chapter 5. The names form the
following: Man (Adam) is appointed (Shet) mortal
(Enosh) sorrow (Keinan).
One who
praises God (M’halal'el) will
come down (Yared), teaching (Chanoch) that His
death
will send (Metushelach), the hidden king (Lemech,
whose name contains the three letters
for king, but not in the right order),
and rest (No’ach).
* B and V sound are denoted by the same letter – bet
* The “ch” consonant sound is the same as the “ch” in
the Scottish “Loch .”
