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 thus often content and form (in the Tanach,
especially) are congruous. 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 terms which deserve specific
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 not
only includes “El,” but also “Eloha,” yet one more word, of the same root, for the
Almighty, both forming the plural “Elohim”.
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.
A “latter day” passage in Zechariah
14:6-9, which appears to take us full circle, states the following: “It
shall come to pass in that day that there will be no light; the lights will
diminish. It shall be one day which is known to YHVH -- neither day nor
night. But at evening time it shall happen that it will be light.
And in that day it shall be that living waters shall flow from Jerusalem
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 also to “distinguish”.
One word about the light and darkness: The word for darkness is choshech (ch.sh.ch
- chet, shin, kaf). The verb for deprive or withhold (as it appears in Genesis
39:9, for example) shares a very similar root - ch.s.ch (chet, sin, kaf). Thus
the small vowel change, of the letter "shin" into a "sin",
reveals that "darkness" is simply a condition in which light is being
withheld and is therefore only a "default state".
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 the English Bible says “wait for YHVH” 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 will 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 ‘feature’ 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). One example of YHVH regarding Time is made apparent
in 2:2, where He is seen “resting” (after having completed His work),
while the word in Hebrew is “sha’vat” 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 alludes to 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 awakened by the shame of being naked.
In the last episode
depicting our protagonists, we see them being sent ("expelled" in
Hebrew) out of the Garden of Eden (Gan, of
g.n.n which means protection, and Eden
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. But just prior to that, let’s
pause to ponder Chava’s reason for naming her firstborn as she did. “I have
acquired a man from YHVH” (4:1), were her words. “Acquired” – “kaniti”
(k.n.h – kof, noon, hey) – to buy or purchase. Was she under the
impression that her suffering at child birth was the price she was paying for
having a son? Purchasing is also a function of a redeemer (who buys back his
next of kin who has been taken captive, for example). Was Chava mistakenly
seeing herself as a “redeemer” of her firstborn? If so, did the birth of the next
son bring with it disillusion, and thus he was named “Hevel” – “futility”
(literally the “mist that comes forth from one’s breath”)?
Chapter 4
v. 2 Cain was a tiller of the ground
v. 7 If you do well you will be
‘carried’ [i.e. be accepted] 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. 11 So now you are cursed 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
NOTE: “hidden” is “esa’ter”
v. 16 And Cain went out from the presence of YHVh
and dwelt 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
Back to chapter 3
v. 10 I heard your voice in the garden and
was afraid
v. 17 Cursed is the ground for your
sake, in sorrow you shall eat of it
v. 23-24: YHVH Elohim drove 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
NOTE: “hid” is ‘et’chabeh’
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 EL (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 ”.
* 4:7 “… if you do not do well sin crouches
at the opening and to you is its desire but you will rule it”. 3:13
“...and to him [your husband] is your desire and he will rule you”.
The usage of the same terminology in these 2 verses seems to create a parallel
between “sin” and “woman/wife”, on one hand, and “Cain” (had he resorted to
right action, which he refused to do) and “Adam/man”, on the other. Such
a parallel has the potential of conjecturing a very distorted idea about
man-woman (husband-wife) relationship, specifically projecting a negative image
of woman. Let us bear in mind that the consequences of sin in 3:16-19
constitute a sad description of what was about to transpire, and are (obviously)
not injunctions on the part of YHVH – that is, they are not instructions. Above
and beyond that, with the atonement that YHVH has provided through His Son,
Yeshua these conditions are no longer applicable to those who have been
redeemed (e.g. 2nd Cor. 5:17; Gal. 2:20, 3:13; Eph. 1:3-8, 2:1-10,
etc.). Thus we read in the Song of Songs/Solomon 7:11: “I am my beloved’s and
His desire is toward me” (emphasis added). In the restored state (tikkun)
our Beloved bridegroom desires us! What solace, comfort and hope…!
Hebrew Tools for Everyday Use
The opening word of the Tanach and of our Parasha,
b’resheet, is of course “in the/a beginning”. “B’resheet” stems from “rosh” –
“head”. In verse 16 (of chapter 1) we encounter “govern”, which although
translated as a verb, is actually here in a noun form - “memshala” –
government. The “head” of the “government” is the “prime minister”. Above we
observed that “bara” – created – also yields the adjective “bari
Prime Minister
Rosh Memshala (lit. head of government)
The Prime Minister is healthy
Rosh ha’Memshala bari
Are you working? (m.)
Ata oved?
Are you working? (f.)
At ove’det?
Yes, I am a guard (m.)
Ken, ani shomer
Ken, ani shomeret (f.)
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