Book One – Genesis
Parashat B’reisheet
פרשת בראשית
בראשית Genesis 1:1 to 6:8
The first two parashot in Genesis serve as an introduction, setting the stage so to speak, for the stories of the three patriarchs.
They have parallels in early Acadian and Babylonian creation myths, most prominently the saga of Gilgamesh.
The story of creation (apparently out of nothing – “ex nihilo”) as described in Genesis does not conform with scientific theories and observations as to the order of evolution of the universe. Still, in comparison to early creation myths, bathed in violent conflict between the gods, the story of creation in Genesis seems quite rational, especially in a pre-scientific age.
Were the stories in the first two parashot (Creation and Noah respectively) intended to be taken literally? Some orthodox sources, including the late Chief Rabbi of the United Kingdom, Jonathan Sacks accept them as allegory. Maimonides was at least open to the idea that the story of creation as detailed is an allegory.
Chapter 1, verses 1 through 31 and chapter 2, verses 1 through 3 – First story of creation
Here we have a six stage (or “six day”) creation story, laying down the foundations of the world before engaging in the human drama, from creation of light and separation from darkness (day one), to the atmosphere (day two), to separation of the waters to create dry land and vegetation (day three), to the sun and the moon (day four), sea creatures and birds (day five), land creatures and finally man – male and female (in his own likeness – בצלמו בצלם אלוקים) were created on the sixth day. What does this mean “in his own likeness”? G-d tells this first couple (verses 29 and 30) that he has given them every seed-bearing plant and fruit. The creatures on land and the birds are given green plants for food. Apparently, during this (pre-flood) period, all were vegetarians (sixth day). With G-d’s work complete, the following (seventh) day was declared holy, no further work was done.
During the sixth day, G-d charged his newly created man and women to “be fertile and increase, fill the earth and master it”. How do we reconcile this command with our ever more apparent environmental crisis that we continue to bring upon ourselves? Indeed, there is a famous midrash (Ecclesiastes Rabbah 7:13): G-d showed Adam around the Garden of Eden and said, “Look at my works! See how beautiful they are–how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.”
Each of the six days of creation ends with “There was evening and there was morning …” (ויהי ערב ויהי בקר). From this, the Rabbis determined that the Hebrew day begins at sundown.
Man, created lastly, was the pinnacle of creation, above the animals, but less than divine. The previous days of creation were judged by G-d to be “good” (כי טוב). The final day of creation, with the creation of man as its climax was judged “very good” (טוב מאד). The medieval commentator Rashi pointed out a curiosity. The first five days of creation were simply labeled first day, second day, etc. (יום ראשון, יום שני, וכו). Only the sixth day of creation is labeled “the sixth day (יום הששי). Rashi ties this into the fact that the holiday of Shavuot, celebrating the giving of the Torah is on the sixth day of the Hebrew month of Sivan. Coincidence?
Verses 4 through 24 – Second story of creation
In this second telling of creation, the order is altered. The two stories cannot be reconciled. In the first version, man and woman were seemingly created as equals, here the woman was created from man, subservient to him.
Verse 17: Why should Adam be forbidden to eat from the tree of “knowledge of good and evil” (עץ הדעת טוב ורע)? Isn’t such knowledge a positive thing, one that separates man from beast? Also, neither Adam nor Eve died after eating the tree’s fruit. Adam lived until the ripe old age of 930. Perhaps the meaning is that he became mortal.
Verse 24: “Man leaves his father and his mother and clings to his wife …” does not appear to make any sense as Adam did not have a father or a mother. Possibly the implication is only to future generations.
Note that in the first telling of creation, G-d is referred to as אלוקים. In this, the second telling, G-d is referred to as ה’ אלוקים. Why this minor difference between the two versions?
Verse 25 and chapter 3, verses 1 through 24 – Adam and Eve in the Garden of Eden
Here we have, what appears at first glance, a silly story about two naked people and a talking snake. Let us unpack it.
We are not told how long into their sojourn into the Garden of Eden this misadventure happens. From the text it appears, and most commentators confirm, that it probably happened very soon, perhaps even the same day as their creation.
Placing two innocent and ignorant people (after all they had not yet eaten from the tree of knowledge and they were just created) in this garden with only one command, it appears that they were intentionally set up for failure. Liken this to putting a pair of very young children in a room full of goodies with an instruction not to eat from the candy jar on the table. What do you expect will happen as soon as your back is turned?
We are not told if Adam knew that Eve was offering him forbidden fruit to taste. We do see from chapter 3, verse 12 that Adam is not very noble. When confronted by G-d, he proves to be a tattler, shifting the blame to Eve. He may have been the first man, but he was not the first mensch!
Perhaps the tale can be taken as an allegory. The Garden of Eden may have been a nice place, but it was a pointless existence. Eating the fruit of the tree of knowledge may represent growing up, being aware of good and evil, and exercising free will. But maturity carries its own price. Being cast out of the Garden of Eden means leaving childhood behind them and accepting the responsibility of adulthood – earning a living and the pains of childbirth. Growing up also gives humankind the freedom to make choices which comes hand in hand with accepting responsibility for one’s actions and facing the consequences.
Why the allusion in Chapter 3, verse 22 to the Tree of Life, which would give eternal life? This may have been accessible within Eden, but once expelled, is beyond man’s grasp. Also, in the same verse, note “And the Lord G-d said, Now that man has become like one of us …” (כאחד ממנו). Could this be an allusion to polytheism? Or perhaps, the meaning is that in being cast out into the world outside of Eden, they can now realize their status of “in G-d’s image”, perhaps by having the capacity to exercise freedom to think independently and to make choices, for good or for evil.
Verse 24: The cherubim guard and the fiery sword may represent the fact that once childhood is left behind, there is no turning back.
It should be noted that Adam noshing on the forbidden fruit is at the heart of Christian dogma, teaching that all mankind yet unborn inherited “original sin” from that act (even though sin – חטא is not mentioned in the narrative). The Christian savior redeemed mankind vicariously (or at least those, and only those who accept him as the messiah) through the crucifixion. This differs from Jewish theology radically. In Judaism, there is no such concept of original sin. Salvation is through good deeds (Mitzvot), not belief per se.
Chapter 4, verses 1 through 25 – Cain and Abel; sibling rivalry
The first case of sibling rivalry will prove to be a pattern among the patriarchs. We are not told why Abel’s offering was approved by G-d and Cain’s was not. A hint is that Abel brought the choicest of his flock. Perhaps Cain only gave begrudgingly. The Torah is silent.
We are not told if Cain intentionally killed his brother. Perhaps they were roughhousing and got carried away, and tragedy struck. Or perhaps they did get into a squabble, but Cain did not intend to kill him, just bloody him a bit. The Hebrew (והרגהו) translates to killing not murdering. Of course, Cain’s response to G-d querying Cain as to Adam’s whereabouts (as if He didn’t already know) was an evasive “Am I my brother’s keeper?” (השמר אחי אנכי ).
Verse 17 – Since Adam and Eve were the only parents, where did Cain’s wife come from? How could Cain found a city? Where did the inhabitants come from?
Chapter 5, verses 1 through 32 – Generations between Adam and Noah
Listing the generations between Adam and Noah. Note the excessive lifespans, In particular, note the shorter lifespan of Enoch (חנוך), a “mere” 365 years. Unlike the others, it does not say that Enoch died, rather that “he was no more (ואיננו), for G-d had taken him”. This strange sentence has led to much Rabbinic speculation over the years. Did Enoch really die? Was he taken to heaven without having died first? What does this imply? Indeed, among the apocryphal texts, we have the esoteric Book of Enoch (ספר חנוך).
Chapter 6, verses 1 through 8 – “Divine beings” and creation went wrong
Who are the “divine beings” ( בני האלוקים – literal translation is “Sons of G-d) referred to in verse 2 that took the daughters of men? For that matter, what other types of daughters are there that are not daughters of men? One interpretation is that these were fallen angels. Another is that they were the sons of aristocracy that took up with “common folks” or peasantry. I think that neither interpretation is satisfactory.
Verse 3: – G-d decides that man’s lifespan shall be limited to 120 years. No explanation is given. Later, in the Psalms (90:10) we are told that our days are limited to 70 years (uh oh!) or at best 80 years.
Who are the Nephilim (נפלים) referred to briefly in verse 4? Some translations refer to them as “giants” although the Hebrew does not support this.
What was man’s wickedness that was so great that G-d would regret that he created them and would wipe them out? We are not told. Also, why did G-d see need to wipe out the animals, creeping things, and birds? Why did Noah, and Noah alone find favor?
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