Difference between revisions of "Two Accounts of Creation: Bereshit 1–2/2/en"
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<p>The repetition of the creation story with its varying details is a literary device in which the Torah first presents a general overview and then proceeds to speak in more detail about important individual components.</p> | <p>The repetition of the creation story with its varying details is a literary device in which the Torah first presents a general overview and then proceeds to speak in more detail about important individual components.</p> | ||
<mekorot><multilink><a href="MishnatREliezer1" data-aht="source">Mishnat R. Eliezer</a><a href="MishnatREliezer1" data-aht="source">1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="RashiBereshit2-5" data-aht="source">Rashi<multilink data-aht=""></multilink></a><a href="RashiBereshit2-5" data-aht="source">Bereshit 2:5</a><a href="RashiBereshit2-8" data-aht="source">Bereshit 2:8</a><a href="RashiBereshit2-19" data-aht="source">Bereshit 2:19</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit1-27" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit1-27" data-aht="source">Bereshit 1:27</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RashbamBereshit1-27" data-aht="source">Rashbam</a><a href="RashbamBereshit1-27" data-aht="source">Bereshit 1:27</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RadakBereshit2-4-5" data-aht="source">Radak</a><a href="RadakBereshit2-4-5" data-aht="source">Bereshit 2:4-5</a><a href="RadakBereshit2-19" data-aht="source">Bereshit 2:19</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="UCassutoBereshit2-4" data-aht="source">U. Cassuto</a><a href="UCassutoBereshit2-4" data-aht="source">Bereshit 2:4</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. Umberto Cassuto</a></multilink></mekorot> | <mekorot><multilink><a href="MishnatREliezer1" data-aht="source">Mishnat R. Eliezer</a><a href="MishnatREliezer1" data-aht="source">1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="RashiBereshit2-5" data-aht="source">Rashi<multilink data-aht=""></multilink></a><a href="RashiBereshit2-5" data-aht="source">Bereshit 2:5</a><a href="RashiBereshit2-8" data-aht="source">Bereshit 2:8</a><a href="RashiBereshit2-19" data-aht="source">Bereshit 2:19</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit1-27" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit1-27" data-aht="source">Bereshit 1:27</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RashbamBereshit1-27" data-aht="source">Rashbam</a><a href="RashbamBereshit1-27" data-aht="source">Bereshit 1:27</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RadakBereshit2-4-5" data-aht="source">Radak</a><a href="RadakBereshit2-4-5" data-aht="source">Bereshit 2:4-5</a><a href="RadakBereshit2-19" data-aht="source">Bereshit 2:19</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="UCassutoBereshit2-4" data-aht="source">U. Cassuto</a><a href="UCassutoBereshit2-4" data-aht="source">Bereshit 2:4</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. Umberto Cassuto</a></multilink></mekorot> | ||
+ | <point><b>Structural Unit</b> – This position views chapters 1-3 as one unit, with chapter 1 providing an overview of creation and chapters 2-3 providing the details, with a specific focus on the creation of man.</point> | ||
<point><b>Creation of Man and Women  - together or separate?</b> Chapter One describes the end result of mankind's creation, that both male and female were created.  The details of that creation are expressed in Chapter 2 where the reader learns that this was a staged process, with man being created prior to his mate and she being formed only later via one of his ribs.</point> | <point><b>Creation of Man and Women  - together or separate?</b> Chapter One describes the end result of mankind's creation, that both male and female were created.  The details of that creation are expressed in Chapter 2 where the reader learns that this was a staged process, with man being created prior to his mate and she being formed only later via one of his ribs.</point> | ||
<point><b>Man in the image of God or from earth</b> – Similarly, while Chapter 1 states only that mankind was made in Hashem's image, Chapter 2 elaborates exactly how this occurred: man was formed from the dust of the earth and then God breathed into him a living soul.</point> | <point><b>Man in the image of God or from earth</b> – Similarly, while Chapter 1 states only that mankind was made in Hashem's image, Chapter 2 elaborates exactly how this occurred: man was formed from the dust of the earth and then God breathed into him a living soul.</point> | ||
− | <point><b>Order of creation</b><ul> | + | <point><b>Order of creation</b> – This approach maintains that the order of creation described in Chapter 1 is the primary and accurate order.  The differences that emerge from chapter 2 are given local explanations:<br/> |
− | <li><b>Man: first or last?</b> Since the entire purpose of retelling the creation story in Chapter 2 is to move into a discussion of Adam and the particulars that relate to him alone, | + | <ul> |
+ | <li><b>Man: first or last?</b> Since the entire purpose of retelling the creation story in Chapter 2 is to move into a discussion of Adam and the particulars that relate to him alone, this account veers from the true order and begins by telling of his creation.</li> | ||
</ul> | </ul> | ||
<ul> | <ul> | ||
<li><b>Vegetation</b>: <b>before or after man?</b></li> | <li><b>Vegetation</b>: <b>before or after man?</b></li> | ||
<ul> | <ul> | ||
− | <li>Rashi, following R. Asi in Bavli Chulin, | + | <li>Rashi, following R. Asi in Bavli Chulin, harmonizes the two accounts by suggesting that the vegetation appeared on the earth on day three, but did not grow until after man's creation on day six.<fn>He points out that the word "טֶרֶם" does not mean before (in which case the verse would seem to be saying, before the grass grew, God created man) but rather "not yet". This explanation works better for the phrase, "וְכׇל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח" which emphasizes that the grass had not yet grown, but is weaker in explaining the phrase, "וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ" which suggests that the vegetation did not yet exist.</fn></li> |
− | <li>Cassuto suggests instead that most vegetation was created before man, as described in | + | <li>Cassuto suggests instead that most vegetation was created before man, as described in Chapter 1.  Chapter 2:5 is speaking only about very specific plants (שִׂיחַ הַשָּׂדֶה and עֵשֶׂב הַשָּׂדֶה) that were created afterwards. These terms refer to wheat and barley, which were only necessary after man sinned and could no longer benefit from the Garden of Eden. As Chapter 2 leads into the story of the sin, this fact is mentioned now.<fn>Cf. Radak who also suggests that the verse is saying that only vegetation that needs working by man was not yet created but all others were. He emphasizes that the verse is simply coming to explain how it was possible for vegetation to grow at all before man was created to work the land, and points out that certain greenery could sprout because God created a vapor to water them.</fn></li> |
</ul> | </ul> | ||
</ul> | </ul> | ||
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</category> | </category> | ||
<category name="">Two Facets of Creation | <category name="">Two Facets of Creation | ||
− | <p>The two chapters describe different aspects of the same creation. Since man  and the world at large have contradictory, but nonetheless, coexisting facets, each aspect of the world is spoken of separately.</p> | + | <p>The two chapters describe different aspects of the same creation. Since man  and the world at large have contradictory, but nonetheless, coexisting facets, each aspect of the world is spoken of separately.  This appraoch has been developed in two similar, but distinct ways:</p> |
<opinion name="">Creative and Majestic Man vs. the Man of Faith | <opinion name="">Creative and Majestic Man vs. the Man of Faith | ||
<p>Chapter 1 focuses on man in his creative capacity and his search for dignity through control over his environment while Chapter 2 describes the submissive man of faith and his search for redemption. As each prototype approaches his surroundings differently, the description of the creation of each and his world differs.</p> | <p>Chapter 1 focuses on man in his creative capacity and his search for dignity through control over his environment while Chapter 2 describes the submissive man of faith and his search for redemption. As each prototype approaches his surroundings differently, the description of the creation of each and his world differs.</p> | ||
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<point><b>Man in the image of God or from earth</b> – Adam 1 is created in the "image of God" and imitates Him; more than anything he aspires to create, like his Creator.  In contrast, Hashem forms Adam 2 from the dust of the earth and then breathes into him a soul.  This breath of God instills in him his spiritual yearning for relationship with Hashem, while his humble origins make him ever cognizant of his lowliness in his search for God.</point> | <point><b>Man in the image of God or from earth</b> – Adam 1 is created in the "image of God" and imitates Him; more than anything he aspires to create, like his Creator.  In contrast, Hashem forms Adam 2 from the dust of the earth and then breathes into him a soul.  This breath of God instills in him his spiritual yearning for relationship with Hashem, while his humble origins make him ever cognizant of his lowliness in his search for God.</point> | ||
<point><b>Names of Hashem</b> – The name Elohim connotes a God who is the source of cosmic dynamism while the name Hashem reflects an intimate and personal God.  The former reflects the God of the practical, creative man of Chapter 1 while the latter reflects the relationship yearned for by the man of faith of Chapter 2.</point> | <point><b>Names of Hashem</b> – The name Elohim connotes a God who is the source of cosmic dynamism while the name Hashem reflects an intimate and personal God.  The former reflects the God of the practical, creative man of Chapter 1 while the latter reflects the relationship yearned for by the man of faith of Chapter 2.</point> | ||
− | <point><b>Creation of Man and Women  | + | <point><b>Creation of Man and Women – together or separate?</b> Adam 1 is created together with Chavvah, emblematic of his need for society.  This prototype strives for glory and needs a community in which to achieve this. There are pragmatic tasks which he can accomplish only through the cooperation of others and so he attaches himself to those around him. Adam 2, in contrast, is existentially lonely in his quest to understand the purpose of life and the world around him.  It is only through surrender and sacrifice (sleep and the loss of  a rib) that he can find a true friend who deeply shares his experiences.<fn>R. Soloveichik describes this as a covenantal relationship.</fn></point> |
<point><b>Commands to Man: to conquer or to guard??</b> Adam 1 is commanded to conquer the world for that is his essence. Adam 2, in contrast,  is told to work and preserve the garden rather than subdue it. He is further warned against eating from the tree of knowledge because he strives not to control the world but to control himself.</point> | <point><b>Commands to Man: to conquer or to guard??</b> Adam 1 is commanded to conquer the world for that is his essence. Adam 2, in contrast,  is told to work and preserve the garden rather than subdue it. He is further warned against eating from the tree of knowledge because he strives not to control the world but to control himself.</point> | ||
− | <point><b>Order of Creation</b> – As Adam 1 is essentially a natural being, he is created on the same day as the animals.  He is made last, as the pinnacle of creation, for he aims to control all lesser beings.</point> | + | <point><b>Order of Creation</b> – As Adam 1 is essentially a natural being, he is created on the same day as the animals.  He is made last, as the pinnacle of creation, for he aims to control all lesser beings.  This is not true of Adam 2.</point> |
</opinion> | </opinion> | ||
<opinion name="">Natural World versus Revelatory World | <opinion name="">Natural World versus Revelatory World | ||
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<mekorot>R"D Nissani<fn>See his article "בראשית א-ב: הסיפור הכפול על הבריאה"  in "כפשוטו: ביאורים וחידושים לסוגיות התורה", (Modiin, 2014): 3-14.</fn></mekorot> | <mekorot>R"D Nissani<fn>See his article "בראשית א-ב: הסיפור הכפול על הבריאה"  in "כפשוטו: ביאורים וחידושים לסוגיות התורה", (Modiin, 2014): 3-14.</fn></mekorot> | ||
<point><b>Structural Unit</b> – This approach views Chapters 1 and 2 as two distinct units, describing different events.  Chapter 2 is connected to Chapter 3 rather than to Chapter 1.</point> | <point><b>Structural Unit</b> – This approach views Chapters 1 and 2 as two distinct units, describing different events.  Chapter 2 is connected to Chapter 3 rather than to Chapter 1.</point> | ||
− | <point><b>Why two creations?</b> According to Nissani, Adam was uniquely created and placed in the Garden of Eden since he was to father a special race, distinct from the rest of mankind.<fn>It is from his line specifically that Avraham and the nation of Israel were to descend.  Nissani proposes that it is for this reason that the Torah goes out of its way to trace the lineage from Adam to Noach and then from Noach to Avraham.  This would be more convincing if after the flood there were other people who had not descended from Adam and the Garden, but considering that from that point on everyone is a descendent of Noach, and hence of Adam, the verses are probably not making any statement about Avraham's unique status.  <br/>Nonetheless, the verses might be pointing out that the flood wiped out all non-descendants of Adam, leaving only the unique race created in the Garden who had eaten of the Tree of Knowledge.</fn></point> | + | <point><b>Why two creations?</b> According to Nissani, Adam was uniquely created and placed in the Garden of Eden since he was to father a special race, distinct from the rest of mankind which had been created previously.<fn>It is from his line specifically that Avraham and the nation of Israel were to descend.  Nissani proposes that it is for this reason that the Torah goes out of its way to trace the lineage from Adam to Noach and then from Noach to Avraham.  This would be more convincing if after the flood there were other people who had not descended from Adam and the Garden, but considering that from that point on everyone is a descendent of Noach, and hence of Adam, the verses are probably not making any statement about Avraham's unique status.  <br/>Nonetheless, the verses might be pointing out that the flood wiped out all non-descendants of Adam, leaving only the unique race created in the Garden who had eaten of the Tree of Knowledge.</fn></point> |
<point><b>Names of Hashem</b> – The name Elohim connotes a universal God, appropriately used when discussing the creation of the world at large.  The name Hashem, on the other hand, reflects God's personal providence, and is thus added when describing the creation of an individual race whom God cares for in particular and with whom He converses.</point> | <point><b>Names of Hashem</b> – The name Elohim connotes a universal God, appropriately used when discussing the creation of the world at large.  The name Hashem, on the other hand, reflects God's personal providence, and is thus added when describing the creation of an individual race whom God cares for in particular and with whom He converses.</point> | ||
<point><b>Order of Creation</b> – Since the two chapters describe totally different events, there is no reason for the order of creation to be the same in both.<fn>The vegetation, man, water etc. of Chapter 2 are distinct from those of Chapter 1, and might have first been created even years later.</fn></point> | <point><b>Order of Creation</b> – Since the two chapters describe totally different events, there is no reason for the order of creation to be the same in both.<fn>The vegetation, man, water etc. of Chapter 2 are distinct from those of Chapter 1, and might have first been created even years later.</fn></point> |
Version as of 22:28, 7 June 2015
Two Accounts of Creation
Exegetical Approaches
Literary Device
The repetition of the creation story with its varying details is a literary device in which the Torah first presents a general overview and then proceeds to speak in more detail about important individual components.
- Man: first or last? Since the entire purpose of retelling the creation story in Chapter 2 is to move into a discussion of Adam and the particulars that relate to him alone, this account veers from the true order and begins by telling of his creation.
- Vegetation: before or after man?
- Rashi, following R. Asi in Bavli Chulin, harmonizes the two accounts by suggesting that the vegetation appeared on the earth on day three, but did not grow until after man's creation on day six.1
- Cassuto suggests instead that most vegetation was created before man, as described in Chapter 1. Chapter 2:5 is speaking only about very specific plants (שִׂיחַ הַשָּׂדֶה and עֵשֶׂב הַשָּׂדֶה) that were created afterwards. These terms refer to wheat and barley, which were only necessary after man sinned and could no longer benefit from the Garden of Eden. As Chapter 2 leads into the story of the sin, this fact is mentioned now.2
- Animals: before or after man? Radak explains that the word "וַיִּצֶר" in verse 19 refers not to the present creation of the animals but what Hashem had already done in Chapter 1.3 The fact is simply repeated to introduce Adam's naming of them.
- Radak, following Bereshit Rabbah, suggests that throughout Chapter 1, when creation was not yet complete, God's full name is not used. Only in Chapter 2, when the entire world exists, does the narrator use Hashem's full name.4
- Cassuto asserts that the name Elohim is a general term used to refer to God while Hashem is His proper name. Thus, in the general description of the material world the more distant term, "Elohim" is used. In the detailed description of His personal interaction with Adam, the proper name "Hashem" is used.5
Two Facets of Creation
The two chapters describe different aspects of the same creation. Since man and the world at large have contradictory, but nonetheless, coexisting facets, each aspect of the world is spoken of separately. This appraoch has been developed in two similar, but distinct ways:
Creative and Majestic Man vs. the Man of Faith
Chapter 1 focuses on man in his creative capacity and his search for dignity through control over his environment while Chapter 2 describes the submissive man of faith and his search for redemption. As each prototype approaches his surroundings differently, the description of the creation of each and his world differs.
Natural World versus Revelatory World
Chapter 1 depicts the world in its natural state, with God's justice at its core, while Chapter 2 portrays a world of revelation and God's attributes of mercy.
Distinct Events
While Chapter 1 describes the creation of the world and the entire human species, Chapter 2 speaks of a different, later creation, the planting of Gan Eden and the formation of the individual, Adam.
- "כָל מֹצְאִי יַהַרְגֵנִי" – Kayin's lament after his punishment for killing Hevel that "all who will find me will kill me" only makes sense on the backdrop of other existing humans.
- Progeny – If there were no other people in the world besides Adam, Chavvah and their children, whom did Kayin marry and how did he bear children?12
- "וַיְהִי בֹּנֶה עִיר" – After Kayin bears his child, Chanokh, the verse states that he built a city. A city connotes an area inhabited by many, not just Kayin's immediate family.