Divine Plurals/2

Divine Plurals

Exegetical Approaches

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Partnership with Others

The plural form is used because Hashem was including the angels in His speech.

Sources:PhiloOn the Confusion of Tongues 35:179About Philo,¹ Bereshit Rabbah8:3-48:821:5About Bereshit Rabbah, Targum Pseudo-JonathanBereshit 1:26Bereshit 3:22About Targum Pseudo-Jonathan, RashiBereshit 1:26Bereshit 3:22Bereshit 11:7About R. Shelomo Yitzchaki, RashbamBereshit 1:26About R. Shemuel b. Meir, Ibn EzraBereshit 1:26Bereshit 3:22Bereshit 11:7About R. Avraham ibn Ezra, RadakBereshit 1:26Bereshit 3:22Bereshit 11:7About R. David Kimchi, Abarbanel #2, SefornoBereshit 1:26-27Bereshit 3:22About R. Ovadyah Seforno

"נַעֲשֶׂה אָדָם" – What did the angels do?

• Consult – According to Rashi, following Bereshit Rabbah, Hashem simply consulted with the angels regarding man's creation, but they did not actually do anything.  As evidence, he points to the verseוַיִּבְרָא אֱלֹהִים אֶת הָאָדָם" ‏", which presents Hashem as the singular subject of the verb "ברא" and makes no mention of other beings.
• Create – Philo, Ibn Ezra, Abarbanel and Seforno, in contrast, suggest that the angels played an active role in creating man.  Abarbanel asserts that just as Hashem had the land actively draw forth vegetation since the two were naturally similar, he had angels abet him in creating mankind, who are naturally similar in having an intellect.

"הָבָה נֵרְדָה וְנָבְלָה" – What did the angels do?

• Most of these commentators suffice by saying that Hashem spoke with the angels, but do not elaborate as to whether they actively helped in dispersing the nations.
• Abarbanel, though, claims that after the people sinned by building the tower,² Hashem decided to remove His providence from the nations and give them into the hands of ministering angels instead.  It is this that Hashem tells the angels when He says, "let us go down".

"כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע"

• Ibn Ezra³ maintains that here, too, Hashem is speaking with the angels and refers to them when saying "‎‏מִמֶּנּוּ"‎.⁴
• Though Targum Pseudo-Jonathan agrees that Hashem is conversing with the angels, he obviates the problem of the plural differently, by understanding the word "מִמֶּנּוּ" to mean "from him" (from Adam) and not "of us".⁵

Why work with angels?

• Moral lesson – According to Bereshit Rabbah and Rashi, Hashem consults with the angels, not because He needs their advice,⁶ but to teach a lesson in humility to humans.  If even Hashem asks permission of those lesser than Him before acting, all the more so should mankind.⁷
• Divine duties – Others might more simply suggest that Hashem often has intermediaries fulfill His will,⁸ and the cases discussed here are not particularly exceptional except for the fact that the Torah shares the heavenly discussion with the reader.
• Dirty work – According to Philo, Hashem had the angels participate in creating man so that all the errors and wickedness of mankind could be attributed to these subordinate powers and not to Hashem.⁹

"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ" – One of the motivations of this position is the discomfort with suggesting that Hashem is referring to His own form in the words "בְּצַלְמֵנוּ כִּדְמוּתֵנוּ", for that could suggest an anthropomorphic God.¹⁰  Having the angels partner with Hashem allows one to explain that it is their form to which humans are similar.¹¹  Many of these commentators, nonetheless, attempt to understand the terms in non physical ways, suggesting that they refer to the spirit or intellect.¹²

Philosophical concerns – These commentators are comfortable with the concept of angels and most of them (Rashi is an exception) do not even find it problematic that they might have aided Hashem in creating man.  R. SaadiaCommentary Bereshit 1:26About R. Saadia Gaon, however, questions the idea wondering how a created being can himself create.

Polemical concerns

Hashem Acting Alone

Utilized Earthly Elements

Sources:R. Yosef Kimchicited in Radak Bereshit 1:26About R. Yosef Kimchi, RambanBereshit 1:26About R. Moshe b. Nachman,Ralbag, Abarbanel #1,Bereshit 1:26About R. Yitzchak Abarbanel Maasei Hashem,

Why specifically in these verses?

"נַעֲשֶׂה אָדָם" – Hashem was speaking of himself and the earthly elements whom He was going to utiilize in creating man, as the verse says, "וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים".  Hashem formed Adam's body from the earth and then infused into him his soul.

Why only by man? Ramban explains that despite the fact that the animals too were brought forth from the land, Hashem only prefaces man's creation with the statement "נַעֲשֶׂה אָדָם" due to man's high stature.

"הָבָה נֵרְדָה" and "כְּאַחַד מִמֶּנּוּ" – This approach can only account for the plural language in Bereshit 1 and would have to explain the other instances in a different manner.

"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ" – Troubled by the idea that the verse might be saying that Hashem has some physical shape, these commentators assert that these terms can refer to both a physical and spiritual form.  Hashem is saying that man will be similar to the earth in his body, but to Hashem in his soul.

Philosophical concerns – This approach might be motivated to explain as it does due to a discomfort with the idea that angels helped to create man.¹³

Polemical motivations

Rhetorical Flourish

Sources:R. Saadia GaonCommentary Bereshit 1:26HaEmunot VeHaDeot 2:6About R. Saadia Gaon, Lekach TovBereshit 1:26Bereshit 11:7About R. Toviah b. Eliezer, R"Y Bekhor Shor #1, Ibn Kaspi, ShadalBereshit 1:26About R. Shemuel David Luzzatto, R. S"R HirschBereshit 1:26Bereshit 3:22About R. Samson Raphael Hirsch, R. D"Z Hoffmann, CassutoBereshit 1:26About Prof. Umberto Cassuto

¹ This is Philo's understanding in his work, On the Confusion of Tongues.  In On Drunkenness, however, he implies another reading, that Hashem created man together with Wisdom.  See Enoch2:30:10About Enoch similarly.

² Not all commentators agree that the people who built the tower sinned, nor that the dispersal was a punishment.  For elaboration regarding Abarbanel and others' approaches to the issue, see Deconstructing Migdal Bavel.

³ Radak's words are somewhat ambiguous but might suggest that Hashem was simply including the angels in his speech, but not actively speaking with them

⁴ Since Ibn Ezra understands the knowledge gained by the "Tree of Knowledge" to pertain to sexual desire, saying that man will be like angels in this trait is somewhat difficult.  However, it is not any more problematic than attributing sexual desire to Hashem to begin with.

⁵ To do so, the Targum must play with the syntax of the verse, setting a pause after the words, "הֵן הָאָדָם הָיָה כְּאַחַד" and attaching the word "מִמֶּנּוּ" to the next phrase, "לָדַעַת טוֹב וָרָע". Accordingly, Hashem is saying that man is like Him, "כְּאַחַד", unique on Earth as Hashem is unique in heaven. From him will emerge generations of people who know good and bad.

⁶ See Radak as well: "כבר פרשנו מלת הבה ואינו אלא על דרך משל, כי אין היוצר נועץ עם הנוצר".

⁷ It is not clear, though, why it is only in these verses where we are told of Hashem's consultations.

⁸ In each of these cases Hashem might speaks to the angels because they have a task to do, create man, banish Adam from the garden and guard it, or disperse the builders of the tower.

⁹ He does not address their necessity by the dispersal of the generation of the Tower of Bavel.

¹⁰ See the opinion of the Karaite Benjamin Nahawandi, brought in R. Saadia's comments, who is so troubled by the idea that he goes as far as to say that the angels created man totally by themselves.  According to him the words, "נַעֲשֶׂה אָדָם" are spoken by an angel and not by Hashem, and the phrase "וַיִּבְרָא אֱלֹהִים" also refers to an angel.  He then goes further to suggest that all of creation was in fact accomplished by the angels. R. Saadia questions how it is possible that a created being can himself create and brings numerous verses which speak of Hashem alone as the Creator.

¹¹ Thus Rashbam and Ibn Ezra explain that "צֶלֶם אֱלֹהִים" refers to the angels.

¹² Rashi, Rashbam, and Seforno all assert that "דמות" refers to the capacity for knowledge, while Radak says both "דמות" and "צלם" can be used to refer to a spiritual form. Ibn Ezra and Seforno also suggest that the similarity between mankind and Hashem/angels might refer to the immortality of the soul.  Only Rashi seems to have no problem with suggesting that maybe the phrase "צלם" might speak of some physical aspect of Hashem Himself.

¹³ Ralbag in general prefers to minimize the role of angels in Tanakh, so it not surprising that he might be loathe to introduce them where none are mentioned.