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 (Parasha in plural form), 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, beginning –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
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 underscores the Presence of Elohim in the creation
process, emphasizing 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 Rom.
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. 3:22-23), as is apparent from Gen. 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 (1:26). “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” - “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’s. 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, the "help
suitable" (as translated in most versions) for man, is described literally
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.
In
the last verse of chapter 2 we read: ”And
they were both naked ("aroomim"/plural), the man and his wife,
and were not ashamed” (v. 25). In 3:7 a
major change takes place: “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.”
In
3:21 we are told that Elohim “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. We just noted
that, “the man and his wife were naked and not ashamed,” (plural) “lo
yit’boshashu” of the root b.o.sh (bet, vav, shin). 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 evidenced 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.
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Chapter 4
v. 2 Cain was a tiller of
the ground
v. 7 If you do well you
will be
‘carried’ but if you do
not do
Well sin crouches at the
opening and to you is its desire but you will rule it
v. 9 Am I my brother’s
keeper?
v. 10 The voice of your brother’s
blood is crying to Me
from the ground
v. 12 When you work
[till] the ground it shall no longer yield its strength to you
v. 14 You have driven me
out today from the face of the ground/earth and I shall be hidden from Your
face
v. 16 And Cain went out
from the presence of YHVh and swelt in the
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Chapter 3
v. 19 By the sweat of the
your face you shall eat bread till you return to the ground from which you
were taken
v. 13 And the woman said,
the serpent has caused me to be ‘carried’ [in sin] and I ate
v. 16 and to him [your
husband] is your desire and He will rule you
ch. 2:15 And YHVH Elohim
took man and put him in the garden to till and keep it
v. 10 I heard your voice
in the garden and was afraid
Back to Chapter 3
v. 17 Cursed is the
ground for your sake, in sorrow 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. 8 And the man and his
wife hid from YHVH Elohim
V. 10 And I was afraid,
because I was naked and hid myself
v. 24 And He drove out
the man and He placed the cherubim east of the garden of Eden.
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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 .”
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