Overview – Sefer Bereshit/0

Overview – Sefer Bereshit

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Structure of the Book

Sefer Bereshit divides into two main sections, Chapters 1-11 which speak of universal history: the creation, destruction and recreation of the world at large, and Chapters 12-50 which focus on the selection of the individuals and family who were to father Hashem's chosen nation. 

• Literary Markers: "ואלה תולדות" –
• Questions:

For full discussion of the book's structure, see Structure – Sefer Bereshit

Purpose of the Book

In contrast to the rest of Torah which contains both narrative and legal material, and focuses much of its attention on Israel's relationship with Hashem, Sefer Bereshit is almost exclusively narrative in nature, discussing events on both the universal level and on the smaller family plane, but not on the national level. Why are these events important to share?¹ Could not the Torah have begun with the description of the formation of the nation and its accompanying legal codes in Sefer Shemot?

Background to Torah

Sefer Bereshit serves as an introduction to the rest of Torah, providing crucial background for understanding its laws, history, and belief system:

• Legal Background: RashbamBereshit 1:1About R. Shemuel b. Meir suggests that without the description of creation in Sefer Bereshit, certain laws, such as Shabbat, would not be understandable.
• Historical Background:  A central motif of Sefer Bereshit is Hashem's repeated promises of "land" and "seed".  These are offset by the simultaneous prophecy  that the nation would be enslaved in a foreign land before finally conquering Canaan.  These promises are crucial for understanding the rest of Torah which details the exile in Egypt and journey back to Israel. 
• Justification for Choice of Israel – In its depiction of the sins of early mankind, Sefer Bereshit provides the rationale for why Hashem chose Am Yisrael as His chosen nation, while rejecting others. [See RambanBereshit 1:1About R. Moshe b. Nachman and SefornoBereshit IntroductionAbout R. Ovadyah Seforno.  Cf. RashiBereshit 1:1About R. Shelomo Yitzchaki who speaks only of Hashem's right as Creator to give the Land of Israel to whomever he wants.]
• Fundamentals of Belief:  By starting Torah with creation, Hashem introduces Himself as Creator and not only as Redeemer.²  ShadalBereshit 1:1About R. Shemuel David Luzzatto points out that this is crucial for belief in monotheism³ and RambanBereshit 1:1About R. Moshe b. Nachman notes that as this is one of the fundamentals of our faith, it is inconceivable that the Torah could start anywhere else.  Cassuto adds that many of the early stories in Torah serve to oppose the myths prevalent in the Ancient Near East regarding creation, gods, angels, etc.

Lessons and Values

The stories of Sefer Bereshit inculcate many lessons regarding proper behavior, character traits, and beliefs. Though these could be given over in a legal code, they are much more powerful lessons when learned via the actions of real people:

• Universal Values – ShadalBereshit 1:1About R. Shemuel David Luzzatto suggests that the story of Creation is needed to  teach the unity of God⁴ and of the human species (אחדות העולם ואחדות המין האנושי).  While the former promotes monotheism, the latter is the foundation for social justice and love of mankind.  Without the recognition that we all stem from one source, dissent and power struggles ensue between nations.
• Obedience to and Belief in Hashem – The Patriarchs were the first monotheists in a pagan world, and throughout Sefer Bereshit continually demonstrate their faith in Hashem and their willingness to follow His word. Avraham's unwavering obedience at the Akeidah is perhaps the most striking example of what it means to give of your entire being to Hashem.
• Coping with difficulty – The forefathers lives were far from idyllic, and in fact, were filled hardships, including barrenness, displacement from home and family, political conflicts, family strife, economic difficulties and famine.  Their steadfast faith throughout serves as a model for others attempting to overcome life's hurdles.  See, for example, Barren Women.
• Delayed gratification / deferred benefit – Hashem's promises to the Patriarchs are fulfilled only generations after they die. As such, all their toil is for their descendants, not themselves.  This stands in stark contrast to the other protagonists of the book who look for immediate physical gratification rather than future spiritual rewards.⁵
• The dangers of favoritism and repercussions of jealousy – Many of the stories of Sefer Bereshit revolve around this theme, from Kayin's killing of Hevel in the beginning of the book, to the sale of Yosef at the end.
• Family loyalty – RalbagBereshit Toalot 14:14About R. Levi b. Gershom points out that Avraham's risking of his life to save Lot in the Battle of the Kings, teaches the extent one must be willing to sacrifice for family, even when that family has turned their back on you.
• Standing up for Justice – Avraham's Prayer for Sedom demonstrates the importance of condemning injustice.
• Continuity and Persistence - Yitzchak models both of these traits.  In contrast to his trailblazing father, Yitzchak's strength lay in his steadfastness.  He follows Avrahams path, looking not to innovate but to preserve.  When antagonized by his Philistine neighbors, he does not walk away from the dispute, but persists in his well-digging until he succeeds.  See Avraham and Yitzchak.
• For other lessons that can be learned from the book, see Radak⁶ who often discusses "טעמי הסיפורים" and Ralbag who lists the "תועלות" of every unit

Historical Patterns:  מעשה אבות סימן לבנים

The actions of the forefathers as described in Sefer Bereshit paved the way for the future behavior of their descendants and foretold the pivotal events which were to befall the nation:

• TanchumaLekh Lekha 9About the Tanchuma which points to the many parallels between the life of Avraham and that of his descendants,⁷ pointing out how they share both blessings⁸ and travails.⁹ 
• RambanBereshit 1:1Bereshit 12:6Bereshit 12:9-10Bereshit 14:1Bereshit 15:9Bereshit 15:12Bereshit 16:6Bereshit 26:1Bereshit 26:20Bereshit 28:12Bereshit 29:2Bereshit 32:4About R. Moshe b. Nachman develops the idea, attempting to show how even some of the seemingly inconsequential acts of our forefathers foreshadow events to come:
• Inhabiting the south – Avraham's move to the Negev soon after arrival in Israel foretells that the first conquests of Canaan will later, too, be in the south (Yehuda is the first to conquer territory).
• Descent to Egypt – Like Tanchuma, Ramban suggests that the story of Avraham's sojourn in Egypt predicts the events to befall the nation there.¹⁰ [However, he adds that the future exile came as punishment for Avraham's initial descent and Endangering of Sarah.]¹¹
• Four kingdoms – Ramban points to several stories as foreshadowing the four kingdoms which are to rule over Israel, including the Battle of the Kings, the Covenant of the Pieces, and Yaakov's Dream in Beit El.
• Batei Mikdash – Ramban suggests that the stories of both Yitzchak's digging of wells and Yaakov's meeting by a well hint to the future Mikdash, while the "עגלה משולשת ועז משולשת" in the Covenant of the Pieces represent the three types of sacrifices (Olah, Chatat¹² and Shelamim).
• Fall to Rome – Ramban views Yaakov's unnecessary meeting with Esav as predicting the future pact made by the Hasmonean kings with Rome which eventually caused our fall at the hands of Rome.

Themes

Selection and Rejection

Much of Sefer Bereshit revolves around the selection and rejection of both nations and individuals.  It is not always so clear from the text, however, what was so objectionable about the characters who are rejected.  In fact, commentators often vary widely in their evaluation of the various protagonists of the sefer:

• Rejection of Kayin's line – Kayin's murder of Hevel appears to be a fairly obvious explanation for his rejection, but see Kayin – Intentional or Unintentional Murderer, that not all agree regarding the severity of his crime.  See also Lemekh's Monologue for different takes on whether or not Kayin's violent streak continued in his descendants.
• Destruction of the world – What led to Hashem's decision to despair of the world and destroy it via the flood?  See also  בני הא־להים and בנות .האדם.
• Cursing Canaan‎ – What did Canaan do that was so terrible that it resulted in his being cursed?
• Generation of the Dispersal – Were the builders of the tower of Bavel embarking on a malicious project that called for punishment, or, might their actions be viewed as an error in judgement and Hashem's intervention as a protective rather than punitive measure?
• A Portrait of Lot – How should Lot's character be understood? 
• Yishmael rejected – Given the scarcity of verses which discuss Yishmael's actions, evaluating his character is no simple task. This leads some commentators to portray him as a neutral or even positive figure, and others to label him extremely problematic.
• Esav Rejected – Though the Torah is unequivocal in endorsing Yaakov as the third patriarch, its evaluation of Esav is less clear.  Was he really a totally wicked character?

Religiosity of the Patriarchs and Matriarchs

To what degree did the Patriarchs and Matriarchs observe the laws later set forth in Torah? To what extent did they share its value system? Is it possible that not all our ancestors began as pure monotheistic believers, and that for some, belief in one God was rather the result of a religious journey?

• Avot and Mitzvot – Did the Avot observe the commandments? On one hand, they lived centuries before the Torah was given and many of its laws would be meaningless to them. On the other hand, it seems paradoxical to conceive of the founders of a religion not observing even its most basic commandments!
• Akeidat Yitzchak –  How did Avraham, living among pagans who held child sacrifice to be the highest display of religious devotion, feel about the practice?  Did he share their belief until Hashem taught him otherwise, or had he always viewed the practice as immoral?  See the approach of Shadal.
• Rachel's Stealing of the Terafim – Why did Rachel take her father's idols?  What does her action teach about her own personal religious beliefs?  Contrast Tanchuma and Ibn Ezra.
• Did Yaakov's Sons Marry Canaanites – While Avraham and Rivka clearly take pains to ensure that their chosen sons do not marry Canaanites, there is no explicit mention that Yaakov shared this concern regarding his children's marriages.  Why not?
• Yosef in Egypt – How did the many years of Yosef's estrangement from his family affect his religious identification? See Yosef's Treatment of his Family and Yosef's Double Portion for discussion of the possibility that he and his family might have begun to assimilate in Egypt.

Morality of the Avot

The Torah presents Israel's leaders as real people, allowing readers to identify with and learn from their behavior. The forefathers often make excellent role models (see examples above), but at other times they act in ways which make the reader question whether they are indeed worthy of emulation.  How are we to understand such stories?  Is it legitimate to criticize the Avot, or should any stories that cast shadows on their reputations be reinterpreted?  The issue comes up repeatedly in Sefer Bereshit:

• Endangering Sarai in Egypt‎ – Was Avraham correct in putting Sarah in danger of potential rape so as to save his own life?
• Oppressing Hagar – Was Sarah's oppression of the pregnant Hagar justified?
• Banishment of Hagar and Yishmael – Though Hashem explicitly backs Sarah's decision to expel Yishmael, one wonders what crime of Yishmael could have been so heinous as to deserve banishment from his home?
• Sale of the Birthright – Did Yaakov exploit Esav's vulnerability in order to gain the birthright?  Did paying for it with a mere bowl of lentils not constitute extortion?  How else might the story be understood?
• Yaakov's Taking of the Blessing – Were Rivka and Yaakov justified in deceiving Yitzchak so as to ensure that Yaakov received his father's blessing?
• Sin and Slaughter of Shekhem – How are we to evaluate Shimon and Levi's slaughter of an entire city in retribution for an individual's rape of their sister?
• The Sale of Yosef – How can the heads of the future tribes sell their own brother into slavery?  See Who Sold Yosef for Rashbam's opinion that actually they did not!

Theological Issues

¹ Some commentators question the need for the entire book, while others only question the need to relay the universal history in the opening chapters of the book.

² Hashem is not only the personal God of Israel, but the God of the entire world. Therefore,

³ It is specifically viewing God as creator of all that prevents beliefs in multiple gods who might each control one aspect of life or the world.

⁴ See above.

⁵ Thus, Lot prefers the irrigated land of Sedom, opting for the immediate benefits offered by the rich soil despite the moral deficiency of the area's inhabitants.  Esav similarly discards the birthright in favor of satisfying his immediate hunger. See Ramban and R. D"Z Hoffmann in Sale of the Birthright.

⁶ See, for instance,

⁷ R. Yehoshua write, "סִימָן נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, שֶׁכָּל מַה שֶּׁאֵרַע לוֹ אֵרַע לְבָנָיו"

⁸ Avraham was chosen from his household as was Israel from among the nations, Avraham is to be a blessing (וֶהְיֵה בְּרָכָה), as are Israel (יְבָרֶכְךָ ה׳), and, finally, the promise to Avraham, "וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל" is echoed to his children, "וּמִי גּוֹי גָּדוֹל".

⁹ Avraham left to Egypt due to famine where his wife was oppressed; later the Children of Israel suffer the same fate. Just as Avraham faced the four kings, later the nation would be attacked by the rulers of the world.

¹⁰ He similarly suggests that Yitzchak's being forced to leave Israel to Philistine territory due to famine foreshadows the future exile in Bavel.

¹¹ He similarly suggests that Sarah's oppression of Hagar is what leads to her bearing a son who is a "wild man" and later to oppress the Nation of Israel.

¹² He suggests that the Asham is really just another form of Chatat.