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 that 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 that
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
and divides into four streams. The latter - i.e. the “streams” - are also
called here “heads”). The usage of this phraseology, therefore, establishes a
foundation that the prime and first cause is Elohim, who is the initiator of
everything. Colossians 1:16, 18 says of
Messiah Yeshua: “For by Him all things were created, in the heavens and on
earth… He is also the head of the Body… and He is the beginning…
so that He might come to have first place in everything” (italics
added). This passage indeed exhausts
“r’sheet” to its fullest. Interestingly,
the very first 3 letters which constitute the Bible’s opening word, “b’re(sheet)”,
are also the same as the ones that make up the next word, “bara”, which
is “created” (the letters being bet, resh, alef). Thus, “created”
appears twice in a row at the very beginning of the Holy Writ, as if to add an
extra emphasis to the fact that Elohim is truly the Creator. Note that the verb
“bara” - to “create” - refers exclusively to the Creator, and never to man. The
adjective for “healthy” or “fat” – “bari” (such as in Gen. 41:2; Jud.
3:17) also stems from the same root, as do verbs such as, to “clear up” an area
(e.g. Josh. 17:15, 18), and “eat” (2nd Sam. 12:17); the latter two being
almost contrary to each other. This, as well as other connected verbs, points to
the act of creation as being multifaceted. In fact, the primary meaning of
“bara” is to “release the varying elements or materials to enable them to
exist, materialize, express themselves, or grow”. But we cannot leave this opening word - be'resheet - yet...
Aside from its first three letters scoring "created", it 'happens' to contain words and ideas that form a chain of hints reflecting on several important topics that will be very significant in the scriptural narrative. The first two consonants, bet and resh, meaning "bar," make up the word "son" (which, although in Aramaic, has also made its way into the Hebrew language). The next four letters, alef, shin, yod, tav form the verb "asheet" - "I will establish". The second, third, and fourth letters (resh, alef, shin) form the noun "rosh" - "head" and thus with the first letter being bet, which means "in", we may read the first four letters as "in the Head". As we read above, from Colossians 1:18, Yeshua is declared as "the head of the body, the assembly..." with 16 that informed us that "in Him was created everything..." The two central letters, in this six-letter word, are alef and shin, making up the word "esh" - "fire". And finally, the first two letters (bet, resh) and the last two (yod, tav) together form the word "brit" - which is "covenant".
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… And YHVH shall
be King over all the earth. In that day it shall be that YHVH will be one
and His name one” (literal translation, italics added. Also notice the
creation ‘elements’ of water and light).
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 light and darkness: The word for darkness is choshech (ch.sh.ch
- chet, shin, kaf). The verb for depriving or withholding (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…" is the cry of the
prophet Yirmiyahu (Jeremiah) in 17:13.
According to Romans 6:3-5 we have been immersed into Him, which
makes Him the mikveh (place of immersion), “for in hope we have been
saved” (Rom. 8:24 italics added). Our hope, then, lies in the fact that we are
in Him, and He is in us, and therefore we walk now in new life (see Rom. 6:4)
as a new creation. Thus, the
"mikveh" stands for a place of being gathered to and for 'immersion
in hope', seen both in the act of creation and in the act of the spiritual
rebirth.
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 to one another. 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 that 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 differently 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 body (ref. 2:21). The woman’s formation
was totally different from 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 with
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 “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, which is delight), but not without a hint of hope. East of Eden, Elohim placed the Cherubim and
the two-edged ("revolving") sword to guard the way to the Tree of
Life (ref. 3:24). This image conjures up
another - one in which Cherubim were also placed above a "sword",
that is the sword of the Word (see Eph. 6:17; Heb. 4:12), in the form of the
tablets written by Moshe. These tablets were placed in the ark, above which an
image of two Cherubim was installed. Is
this a subtle picture, inserted into the somber scene of the expulsion, of a
future Holy of Holies where atonement (covering) was to be made? Once the Holy
of Holies (through the ultimate atonement) became accessible to all, so did the
way to the Tree of Life, through Him who is the Way, the Truth, and the Life.
The post-Edenic life was
very different from that which Adam and Chava had experienced before 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 that 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 that 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, we
will 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 childbirth 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”)?
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Chapter 4
v. 2 Cain was a tiller of the ground
v. 7 If you do well you will be
carried [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 land of Nod east of Eden
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Chapter 3
v. 19 By the sweat of 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 beguiled 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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Kayin's
fate was to be a "wanderer and a fugitive on the earth" (4:12,14) –
na va'nad. "Na" stems from the root n.o.a (nun, vav, ayin) meaning "movement",
while "nad" is from the root n.d.d (nun, dalet, dalet) – "wander,
be a fugitive". Thus, the information supplied by verse 16: "So Cain
went out from the presence of YHVH and lived [settled] in the land of Nod, east
of Eden", is somewhat of an oxymoron. Living in the land… tells us that
Kayin seemingly found a permanent place of residence. Moreover, in the next
verse, he is also said to have "built a city" (another contradiction
to being a "wanderer and a fugitive"). But here again, the name of the
land of his residency gives away the condition of his 'settling' – Nod is of
the same root that we just examined, with its meaning of wandering or being a
fugitive. Moreover, the name of his son – Chanoch – by which he named the city, clues
us in as to the fact that he desired to pass on a legacy. The root ch.n.ch (chet,
nun, chet) means "inaugurate, bring up, educate/teach". Thus, it appears
that Kayin had in mind to pass to his son a certain heritage or message,
although, as we learn further, whatever that may have been with its resultant
prosperity and inventiveness (as evidenced by the posterity), it also led to
further violence and to the ultimate disappearance of this line (4:17-24).
Finally, let us follow
the genealogy of the forefathers as listed in chapter 5, which sketches the
outline of the redemptive program, aside from the glimpse into this plan that
is extrapolated in 3:15, about the Seed of woman that was destined to crush the
head of the serpent. The names form the following: Man (Adam) is appointed
(Shet), mortality (Enosh), and 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 the 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 on women. 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…!
