Hebrew is characterized by remarkable conciseness, allowing information to be conveyed in succinct forms. It is also a very picturesque language, so its content and form (especially in the Tanach) are often congruent. This first Parasha, as it is, a narrative of the origins, is replete with information, eternal patterns, and principles, yet it communicates them briefly, with matching terms that deserve specific attention. Although we will not cover the full gamut of terms in Parashat (“Parasha of”) B’resheet this time, some will show up in other Parashot (Parasha in plural form), and then we will try to do them justice.
God’s name appears here as the composite “Elohim,” from the root “el,” meaning “strong, mighty, powerful.” Elohim is plural, which gives the word much greater dimensions. In addition, Elohim includes not only “El” but also “Eloha”, another word of the same root for the Almighty, together 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
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 Hebrew). 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". Finally, the first two letters (bet, resh) and the last two (yod, tav) form the word "brit," meaning "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 in the evening it shall happen that it will be light. And in that day it shall be that living waters shall flow from
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 from the letter "shin" to a "sin" reveals that "darkness" is simply a condition in which light is 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 Hebrew verb 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
The progressive process of creation makes each day's accomplishment a preparation for the one that follows. 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 differed from the next, the days were separated from one another 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 appears in 2:2, where He is seen “resting” (after having completed His work), while the Hebrew word is “sha’vat,” from the root sh.b/v.t* meaning to “cease”, and is similar to the root y.sh.v. - to "sit”. This root 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 the woman was taken out (separated) from the 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, like two opposite forces that attract and polarize 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, illustrating the direct link between the parents’ actions and attitudes and their posterity. Let us follow a little chart of such comparisons, in literal Hebrew translation. But before 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”)?
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
| 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
|
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 are as follows: 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 sounds are denoted by the same letter – bet
* The “ch” consonant sound is the same as the “ch” in the Scottish “
* 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 to conjecture a very distorted idea about the 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. Beyond that, with the atonement YHVH has provided through His Son, Yeshua, these conditions no longer apply 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…!
No comments:
Post a Comment