Akeidat Yitzchak

Sefaria · Jewish Thought > Rishonim · 1,212 sections

_.1.1.2
"AT THE BEGINNING, THE LORD CREATED."
_.1.1.3
Bereshit Rabbah 1 quotes Rabbi Shimon ben Azzai commenting on Samuel II 22,36, "Your modesty has increased my stature;" whenever we deal with human beings, their names precede their accomplishments, their titles. Not so with the Almighty. His accomplishments are listed first, His title only afterwards. He supplies the needs of the universe; only subsequently does He mention His name. We find at the beginning of the Torah "in the beginning He created;" Who? "the Lord." Normally, one would have expected the verse to commence "The Lord created at the beginning."
_.1.1.5
In order to identify anything correctly, one needs definite answers to four basic questions. These are 1) What? 2) From what? 3) From whom? 4) Why? The answers to these four questions will reveal 1) the form, shape of the object of our inquiry; 2) the material it consists of; 3) who has created it; 4) what is its purpose, its function. Once we have been supplied with these answers, and proceeding from the simplest phenomenon, one can advance step by step to more sophisticated phenomena, identify them, understand their function and purpose, and eventually divine their ultimate Cause, i.e. the Creator of the universe. Since, however, we frequently fail to identify some phenomena correctly, and since the answers to all the four questions listed may not have been available, many people have resigned themselves to consider the universe as being the result of some cosmic accident, a mere coincidence. Aristotle already has disproved such a philosophy, employing three arguments. 1) Accidents are by definition exceptions, not norms. How can nature be an "accident" then? 2) Even when accidental happenings do occur, the result is rarely perfection, rather a pronounced lack of perfection. A similar idea is expressed in Solomon's song about the eyshet chayil the woman of valor (Proverbs 31). He asks, "Who can find such a woman?" The emphasis is on the word "find". Such a woman is not the product of some "accident", but the result of a process of very careful cultivation. 3) The fact that almost everything we observe serves a well understood purpose, is surely evidence that it is the result of the most careful planning. It is not accidental, but the work of a Creator, the result of a will. The predictability and order of most natural phenomena both on the ground and in space, prove that they are not products of accidents but of a monumental intellect. Any unexplained phenomenon merely points to the fact that the intellect of its Creator is far superior to that of His creature. There is no compelling reason that the creature must understand everything its Creator has done.
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Maimonides in his Moreh Section 2, Chapters 20-23, proves that Aristotle's concept of the existence of matter prior to the Creator is false, and that only the concept of creation ex nihilo is the Jewish tradition.
_.1.1.11
Man, starting out alone, without knowledge of the outside, acquires knowledge gradually through contacts, perceptions etc. Because he is forever incomplete, by definition, forever at best progressing towards completion, man, i.e. his title appears first (in the words of Shimon ben Azzai). The reverse is true of G-d. He is by definition the ultimate Cause of everything. Knowledge of His actions confers upon us a measure of knowledge about Him. Therefore, He appears in the text after we have been informed of His activity.
_.2.1.2
"the heaven and the earth"
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Midrash Rabbah Exodus 15, states that Moses wrote down many things in general obscure terms, whereas David later explained these in greater detail. For example, Moses wrote in the story of creation that heaven and earth preceded the creation of light, whereas David gives the reverse account in Psalms 104,2: "You wrap Yourself in light like a cloak, and then stretch the heavens like a carpet."
_.2.1.4
Since the four basic elements, i.e. water, earth, wind, and fire move only in one direction, downwards in the case of water and earth, upwards in the case of wind and fire, and their motion is always arrested once their respective goals have been reached, it is clear that their path is predetermined for them, and that they are not free agents. When we observe movements in the sky, we observe unceasing motion in apparently forward and backward direction (orbit). This could suggest that the objects in motion are possessed of intelligence or are directed by intelligent beings. Since our traditions are not too clear about all this, we are permitted to reject this idea altogether and simply postulate that these heavenly bodies have been given different properties from the four fundamental elements comprising earth. Motion of the celestial bodies is on the one hand unceasing, yet their exact path is pre-calculated and departure from it is not possible either regarding their speed or direction of movement. Most Midrashim are compatible with this theory.
_.3.1.2
THE LORD SAID, "LET THERE BE LIGHT!"
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The Midrash in Avot 5,1 states that the world was created by ten directives, though it could have been created by a single directive. This was in order to increase the culpability of those who deny the existence of G-d the Creator and to increase the merit of those who ensure the continued existence of the world by their righteousness.
_.3.1.4
Since the purpose of G-d’s Torah is to enable man to achieve success, his success in turn depends on intelligent use of his freedom of choice. Such success, however, is impossible without some understanding of the way in which nature works. The story of creation therefore has to supply that understanding, just as it has to supply the knowledge that there is a Creator who presides over His entire handiwork.
_.3.1.5
A solid series of natural laws is essential, else the freedom of choice would include man's ability to destroy the universe. For this reason, man's actions do not have an immediate impact on nature as a whole. On the other hand, this apparent lack of impact is used by some people as an argument to deny the whole theory that G-d is the Creator and that the performance of good or evil deeds respectively contributes to or detracts from His creation. It is questionable whether the ten directives can indeed be matched up with the ten occasions we find the word vayomer, "He said," appearing in the story of the creation. It is also doubtful that if on the one hand attempts to destroy the fabric of the universe deserve special punishments, the reverse is true also, i.e. that acts designed to preserve the universe intact should merit special reward. Logically speaking, preserving a painstakingly created universe should merit less reward than preserving a universe which is based on a single directive by the Creator. Acting in accordance with natural law should merely be an act of prudence for any intelligent human being; why should it merit any reward at all?
_.3.1.7
We suggest therefore that the ten directives referred to in the Midrash, are the parts of the creative process as such, not the successive directions governing the developmental stages of creation. All phenomena in the universe are summed up under different headings. (A) is the essence; (B) i.e. 2-10 are the forces moderating the essence. These can be subdivided into 2) quantity, 3) quality, 4) direction, 5) the time frame they operate in, 6) the relative condition of the phenomenon when compared to its full potential, 7) its relation to other phenomena, 8) its activity, i.e. its effect on other phenomena, 9) its response to other phenomena, 10) its rationale, its attributes. Each of the aspects mentioned above has an indispensable place in the scheme of nature, and as such is part of the process of creation referred to as "ten directives". True, G-d could have given a single directive stipulating "Let the universe come into existence in accordance with My image of it,” (see Rashbam). This would have meant that the universe would be so interrelated that it would have lacked distinct time frames etc., all the parts of nature that enable us to examine and admire the incomparable intelligence with which it has been planned. Nature would have been deprived of all cause and effect relationships. It would have depended exclusively on the miraculous in order to effect any changes, ever. G-d would have had to treat the whole universe as He treated the Jewish people during the forty years they wandered through the desert, when He provided all their needs, contrary to natural law. Had G-d proceeded in such a fashion, there would have been no room for the exercise of free choice, free will, since that is based on the premise that actions on our part have a causal relationship to the events which we aim to bring about by our decisions and actions. The concept of reward and punishment would not then have been applicable, since nature as a machinery for developmental activities would have been non existent. There would then have been only two ways in which things could happen: (a) accidentally; (b) personal intervention by G-d, i.e. miraculously. In either case, no change could have been attributed to man's participation. Consequently, man could not have been held responsible for setting in motion forces which he not only failed to understand, but which simply did not exist.
_.3.1.8
Once the evolutionary process of nature has been revealed, he who denies its Creator surely is guilty of wilful misconduct and therefore is deserving of punishment. Solomon, in Kohelet 8,11, refers to the fact that the absence of immediate catastrophic consequences enables a sinner to act in accordance with the dictates of his heart.
_.3.1.9
On the other hand, the very factor which entices man to sin is also at work when the righteous decide to disregard this factor. Temptation resisted is worth a greater reward than temptation one has never come to grips with. Isaiah 40,27, "who gives strength to the ya-ef, tired," should be understood thus. The ya-ef is the inert, primordial matter which has been activated by G-d’s directives. We conclude that both natural law and special Providence are required on occasion in order to ensure the survival of mankind. The commentary of Rashi at the beginning of Parshat Bereshit goes beyond the apologetic in vindicating our claim to the land of Israel. His commentary provides the philosophical basis, namely that nothing happens as the result of mere chance, but that everything is the result either directly or indirectly of G-d’s position as owner of the universe.
_.3.1.10
Problems in the text of the story: 1) Why was light created first, since there were not yet any creatures or other substances that were in need of it?
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2) Why, after the directive "Let there be light," does the Torah say "There was light" instead of "And it was so," as is the case after all the other directives? Why does the Torah stress "It was good" in all these categories; why not content itself by stating "It was so?"
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3) Why is the statement about separating light and darkness subsequent to the statement "G-d saw the light that it was good?" The reverse order would have seemed more logical!
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4) Why does the Torah state "It was evening, it was morning? The reverse would have seemed more plausible. After all, evening is what we have left after the sun has set!
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5) How could there have been evenings and mornings when there had not yet been a sun during the first three days of the creative process?
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6) Why does the Torah say "One day,” instead of "The first day,” when it describes the events that took place on day one?
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7) The directive about separating water from water seems superfluous. The words "Let there be a sky amongst the waters,” surely presupposes such a separation. What are "the upper waters?"
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8) Why does the Torah repeat "G-d made the sky?" He had already given a directive "Let there be a sky!" (compare Ben Zoma, Bereshit Rabbah 4).
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9) Why is the naming of the sky mentioned when at the outset the Torah had stated “G-d created the sky and the earth?"
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10) Why do we not find the statement "It was good" after the directives of the second day had been carried out? Why, on the other hand, do we find this expression twice during the report about what was created on the third day?
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11) Why is the creation of the planetary system not reported immediately after the report about creation of the sky? This especially since the heavenly bodies preceded the earth in their causal relationship and planning?
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12) Why has the creation of the large sea monsters been singled out for special mention? Similarly, the special reference to chayat ha-aretz the wildlife on the sixth day? If the latter were the result of earth's activity, they should have been mentioned at the end of day three which describes earth's activity. Also, why is there no "So it came to be," in those instances?
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13) Why was not a special day devoted to the creation of man, seeing he is so distinct from other creatures?
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14) When G-d said during the creation of man "Let Us make etc.... so he will have dominion over the beasts," one forms the impression that his purpose is related to this tzelem image of G-d that man has been made in.
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15) Why has the creation of man not been described as having been "good?" Since the entire creative process is subsequently described as "very good," why was this line not reserved for the whole process without all the individual "it was good" etc.?
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16) Since the belief in creation ex nihilo (from nothing) is so important to us, why did G-d not create man first so that he would have possessed firsthand knowledge of the fact that G-d created the world out of nothing?
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17) Why is G-d referred to only as elokim until chapter two verse four?
_.3.2.1
The First Dictum
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And God said: ‘Let there be light’ etc.
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The process of creation commenced with the coming into existence of primordial matters called "heaven" and "earth." The ten directives of creation did not apply to either heaven or earth. The former exists only in the feelings of the prophets, is an intangible. The latter comprises basic materials not yet fused in any shape or form. The two are so basically different from one another that they could not have been part of any single directive. (To consider them as the first directive missing in the list of vayomer as the Mishnah in Avot 5,1 explains is satisfactory, therefore.) The spirit of G-d then hovered over this mass of inert, unfused, primordial matter described as "earth." After a suitable interval, the directive "Let there be light" began the process of separating this mass, imbuing it with growth potential etc., including the creation of the luminaries, which, however, could not yet be placed in a functional position until a later stage. (1+2) It states "there was light" instead of "it was so," since the contrast to the previous total darkness represented an advance that had to be emphasized. This was not merely an addition to previously created matter, but the first visible fact of development of any kind. If G-d stated that "the light was good," this shows that this act had been completed and embodied all the principles connected with light, light bodies, luminaries etc. Darkness represents void, disappearance, non existence, as compared with light, which represents presence, appearance, renewal.
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(3) Light had to be the first of the ten directives to establish the beginning of coherent activity, since it removes a state of eternal darkness, stagnation etc. The term "day," which includes periods of darkness alternating with periods of light, provides the meaningful framework for all subsequent developments. This period of light would equal in duration the previous period of darkness. In this fashion, the two periods combined would constitute a "day." (4) Since the chronological sequence of events commenced with darkness followed by light, the order "it was evening, it was morning, one day" tells us that the term "day" comprises twenty-four hours divided into daylight and darkness. The statement, "one day" therefore describes the definition of "day," not how it ranks in the order of things. The division between light and darkness is natural, automatic, since one part of the globe is forever turned away from the sun, the source of light. An artificial act of separating light from darkness was therefore not necessary.
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On the other hand, if the separation had been an act of separating matters which had previously been intermingled with one another, then the statement "G-d separated between light and darkness," should have preceded the statement "G-d saw the light that it was good," because surely then He would have seen that it was good subsequent to their separation. However, the separation of light and darkness is of a somewhat different nature, since we observe the light around the globe act as if it were constantly chasing after darkness, as if trying to catch up with it and vice versa. As we say in the opening paragraph of our evening prayer, "He causes the light to recede from darkness and darkness from light." The nature of their separation then is that all their efforts notwithstanding, they do not catch up with one another (Bereshit Rabbah 83, Rabbi Yochanan and Rabbi Shimon ben Lakish). This explanation is true, since it ascribes a function to both day and night. Each segment of the day was called by a different name, i.e. "day" and "night," while together they make "one whole day." The night takes precedence, as in reality it preceded the original daylight period.
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(5) When the Talmud (Chagigah 12) says that the luminaries existed since day one, but were not hung in the sky till day four, the meaning is that "time" had been created on the first day even though other functions of the light bodies were not performed till the fourth day. At that time, each luminary was assigned its orbit. Description of the dimension of time in human terms is not possible without reference to celestial movements, but that does not prevent the Torah from describing events in human language which could be verified by man only at a later stage. (6) In other words, the term “day” as a twenty-four-hour period is applied retroactively to the first three days, to teach that in absolute terms three periods equal to the units subsequently called "a day," had elapsed during each of the phases described during the first three "days" of creation.
_.3.2.8
Having created the light bodies without as yet giving them precise directives as to their functions is equivalent to the first of the ten directives ma-a-marot we have described earlier, namely the etzem, essence, of the thing. The translation of yehi or then would be "‘Let there be a presence,’ and there came to be a presence."
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The Second Dictum
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"LET THERE BE A SKY IN THE MIDST OF THE WATERS!"
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After creating light and establishing separation of light and darkness, the rakiyah, sky, establishes separation from otherwise never-ending rainfalls. The upper waters are the raw material all the celestial bodies are produced from. (11) Just as nature created both on earth and in the waters, angels created in the "upper" atmosphere. The function of angels celestially is parallel to the function of nature, i.e. "mother earth," down here. In the first instance, the firmament was only sort of a dividing line. Subsequently, it became filled with the product of the "upper waters." The word va-ya-ass, He made, is the reference to this latter activity of G-d in filling the skies. The "heavens" above are mayim of a purely abstract nature.
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The term "water" is used in three different meanings: 1) "water" as we know it, 2) atmosphere, 3) water as something spiritual. Our sages say, "There is no water except Torah” (Baba Kama 17, et al). The statement, "And so it came to be," embraces the coming into existence of these three distinct kinds of water. The absence of the expression ki tov, it was good, is not to be understood negatively, according to whichever reason advanced by the scholars, rather ki tov is used when something existing has been perfected. At that point its goodness becomes manifest. (10) Since during the second day's activities the celestial bodies that were to fill the sky had not been hung yet, the expression "it was good" is obviously not called for. Even if everything had been in place except the sun and the moon, the work would not yet have been completed to call forth the judgment that it had turned out well.
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(Rabbi Yossi in the Midrash supports our view in his answer to the aristocratic lady.)
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The second directive therefore determines the "where" of the various masses of matter created up to that point. Possibly, since the "where" function as such does not affect the value and quality of what has been created, the expression ki tov, it was good, is not appropriate when = describing it.
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The Third Dictum
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"And God said: ‘Let the waters under the heaven be gathered together'" etc.
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Since it is impossible to describe the celestial regions properly in human terms, reference to them is scant, more details being supplied about the development of the lower spheres. Their progress from the state of tohu vavohu, void and confusion, is described once the waters are concentrated and the original confusion has been eliminated. The dry part of the globe was now given the name by which the entire lower universe was known until now (eretz). The liquid part was given a name derived from the previous mayim, and called yamim, oceans. The comment "it was good" is to be understood as relative to the former state of confusion which had existed prior to the execution of this directive (on day one). Just as the creation of light represented progress from the former state of darkness, concentrating the water mass in one area was tremendous progress when compared to the former state of confusion. Since in this instance the condition of various basic matter was defined and determined, this directive is one of establishing matzav, a condition of existence.
_.3.5.1
The Fourth Dictum
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"And God said: ‘Let the earth put forth" etc.
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After the condition of the dry ground had been established, plant life of three different categories would enhance and perfect the barren earth: 1) vegetation growing spontaneously, without need for seeding, 2) shoots spreading seeds, 3) trees bearing fruit and having stems that survive from season to season. The unusual description of "the earth produced," or "the waters swarmed," instead of "G-d made," indicates that earth, i.e. nature, engaged in an activity that becomes a vocation, an ongoing task and activity. The essential part of the fourth directive then is to describe the activity of the earth, i.e. its role in the scheme of things. G-d saw that it was good. Just as at the time of the creation of light, the tohu, void, was removed, so now the bohu, confusion, was eliminated as nature produced vegetation in an orderly and functional manner. This piece of evolutionary progress qualifies for the statement "G-d saw that it was good;" therefore, we find this statement repeated on the third day of creation.
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The Fifth Dictum
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And God said: ‘Let there be lights
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Now that vegetation had been achieved without sunshine or moonlight, the lightbodies could begin to perform their orbits in order to provide warmth for living creatures that were to inhabit the earth and its atmosphere. Winds too are a prerequisite for the normal existence of the animal kingdom. The directives for the lightbodies to be "in the sky," clearly demonstrates that they had already been in existence, but were now to assume the functions described, namely to provide light, directions, indicate seasons etc. This is the "why" of their coming into existence. For this reason the Torah could not say " va-yehi me-orot” and there came into being lightbodies." This directive then determines the "when" which is part of the ten definitions listed at the outset the significance of the ten directives.
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The Sixth Dictum
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"And God said: ‘Let the waters swarm'" etc.
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After life sustaining conditions had been provided, lower forms of life such as fish etc. are directed to come into existence. They had to precede the more sophisticated forms of life such as mammals, warm blooded animals. Water's power is limited to producing simple creatures. Water provided the physical shell, whereas G'd Himself imbued these creatures with life. He also provided the physical shell for water based mammals such as whales, which water was simply not able to produce. In the next stage, G'd also provided the chayut the element that put life into the bodies provided by "mother earth" on the sixth day. We observe that in order to provide animation, the active participation of G'd was required. Nature unaided, could not have produced any advanced form of life.
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In biblical reports of resurrection of the dead such as in the thirty seventh chapter of Ezekiel, or the reports of individuals being brought back to life by Elijah or Elisha (Kings I 17, and Kings II 4 ), we find that prayer was needed, and only G'd could restore life. This in spite of the fact that these same prophets performed other miracles without having to resort to prayer. The statement that "G'd saw it was good," appears only after the directive had been completed, i.e. after the creatures had become imbued with life in which G'd had been an active partner. (12) In describing the creation of "the great sea monster," the directive included the quantification of these creatures. On the one hand their nefesh chayah separate life force, on the other hand the extent to which they are part of the general water based species is mentioned. It would not be appropriate to use the expression " va-yehi cheyn," since these creatures had not been improved, but had only now come into existence. In this directive we observe the limitation of creative power supplied by G'd, which is equivalent to stating the "how much" in the power of production He had implanted in earth. When G'd extended the blessing enabling all living creatures to procreate, He supplied the "quantity factor," namely enough to ensure survival and perpetuation of each species, and enough food supply for them to be able to survive.
_.3.8.1
The Seventh Dictum
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"And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing'" etc.
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After the creation of simple forms of life, the story proceeds with the creation of more sophisticated forms of life, creatures that can walk all over the earth etc.. Here too, the active participation of G'd was required, and the general tenor of the directive is meant to demonstrate the fact that such sophisticated beings could only be produced by a superior intelligence. Spontaneous evolution to this level is inconceivable. This directive can best be described as proving the "degree of cultivation" that had to precede the respective product of creation. That the term "He saw that it was good" is applicable here, is clear from the criteria we have laid down before.
_.3.9.1
The Eighth Dictum
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"And God said: ‘Let us make man in our image'" etc.
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Since all previous creative acts had been carefully designed to restrict beings on the lower plane to their own sphere, and to restrict beings of higher planes to their own respective habitats, G'd now created a creature which, since it combined within itself elements from both spheres, becomes the medium that can establish unity in the universe through it having its roots in both the lower and upper domains. "ruach and adamah" are the materials man is made of. The creation, " vayyitzer" with the double letter yud, heralds this dual creative act.
_.3.9.4
Man is assured that he can overcome mortality of the body if he allows the body to be governed by his ruach his spirit. On the other hand, his immortal soul is in jeopardy if he allows his ruach at the service of his body. Because of the unique nature of man, and because G'd was involved in his creation to the exclusion of "mother earth," he rates a paragraph all to himself. The introduction of man's creation by G'd saying "let Us create," also points to the distinctive character of this creation, regardless of which one of our commentators' views one accepts as to whom G'd consulted with.
_.3.9.5
Man was the subject of a special directive, not shared with other creatures. We do not find for instance, "let the earth produce a horse,” or anything specific like that during the entire report of creation. All this points to the superior nature of this last act of creation, its crowning achievement when compared to the previously created beings. One understands the Talmud "the whole world was created only for the sake of Chananyah." (Berachot 6). (13) If, in spite of the five advantages man is endowed with, no special day was set aside for his creation, this is to remind him that he does have a great deal in common (mortality) with his predecessors. Unless he would use his free will to surmount the disadvantage of a common fate with his inferiors, he too would succumb to death and oblivion. He would have dominion over other creatures if he merited it; otherwise, he in turn would be ruled over. Bereshit Rabbah commenting on verse 1,26, and 1,28, respectively, warns that the word veyirdu, "and will have dominion," can be vocalised ve-yeradu, "will be imposed upon." However, the other animals were created on the eve of the sixth day, whereas man was created in the morning, to separate between these two creations. (14) The description "in Our image and in Our form," describes the how of man, and defines him as different is essence from other living creatures. This directive then is to determine qualitative measurements and definitions.
_.3.10.1
The Ninth Dictum
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"And God said unto them: ‘Be fruitful, and multiply, and replenish the earth'" etc.
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After man had been created male and female, G'd directed them to be fruitful and to multiply. This was not a blessing, but a directive, a commandment. The fish were blessed with the power to multiply, as if that were the whole purpose of their existence. The repetition of the directive to assume dominion over the animal kingdom is to establish clearly what relationship is to exist between man and beast.
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The Tenth Dictum
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"And God said: ‘Behold, I have given you every'" etc.
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In the directive telling man what kind of food to consume, man is allocated the two advanced forms of vegetation, whereas the more simple, i.e. grass, is reserved for the animals. We observe in this directive the ownership relationship being defined. Man, in order to survive, has ownership claims on plant life. The reason the consumption of meat was not permitted at this stage, will be explained in Parshat Noach. The expression "it was good," is not used with respect to the creation of man, since until his death, the issue remains in doubt. Depending on his lifestyle, his existence may turn out to have been worthwhile (good), or otherwise. We have read in Midrash Tanchuma on Parshat Toldot, that "G'd does not associate His name with the living," meaning that while alive, one cannot be certain that a person will maintain his moral plateau, will remain a tzaddik. Rabbi Meir, on the other hand, says that "death" is good. What he means is that only after death is it possible to know whether someone's life has been "good." The Psalmist expresses it by saying (Psalms 116,15) "the death of the righteous is precious in the eyes of the Lord." We do not agree that the reasons advanced for omission of the "He saw that it was good" following the report of the creation of man are adequate. Since the Torah reports that man was indeed created betzalmo in the image of G'd, his creation was obviously good since one cannot ascribe any deed to G'd that is other than successful, ergo "good." Why else would G'd have invested so much effort in man's creation personally? On the contrary, since even the creation of the animals had been termed "good," the creation of man surely was no less?
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(15) The statement "and here it was very good," governing the entire creative process, surely included the creation of man, the species. In this way man is described as a still better product than anything that had preceded him, therefore at this juncture we find "very good," for the first time. This is different from the situation on the third day when the vegetation did not represent a refinement of something that had been created previously, but was somethinmg totally different. The expression tov me-od was therefore not applicable at that time. Anything created during the six days was complete in itself, not the outgrowth, perfect or otherwise of something else; therefore it could be described as "very good," as distinct from anything which developed henceforth.
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(17) The name elokim is the only one applicable to G'd as long as everything proceeds strictly according to natural law. He is the presiding judge over nature. Man could not have been created first, as it would have contradicted normal progress from the simple towards the more sophisticated. Only when one comes to the "descendants of heaven and earth" does the name hashem appear, as His ability to change the laws of nature becomes revealed. His ability to display the attributes which testify to His freedom, becomes evident. He can be merciful to those He deems deserving, pitying to those who are victims of problems not due to their own errors. As Yitro expressed it: "for Hashem is greater than any Elokim."
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The appearance of the name hashem alone, occurs only after the decline of man. "Then one began to proclaim the name of hashem." (Genesis 4,26) At that time, man became utterly dependent on that aspect of G'd which permits temporary suspension of the midat hadin the attribute of justice.
_.4.1.1
How does the Sabbath prove that G-d created the universe out of nothing?
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"The heaven and the earth were finished"
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We read in Bereshit Rabbah 11, that Rabbi Shimon ben Yochai portrayed the Sabbath as saying to G-d, "You have given a mate to everyone except me." G-d replied, "The community of Israel will be your mate." When Israel stood at Mount Sinai, He said, "Remember what I have said to the Sabbath, i.e. the community of Israel is your mate. "This is why the Torah says ‘remember’ the Sabbath to keep it holy."
_.4.1.4
Philosophy, speculative reasoning contemplating the universe and its rules, is apt to lead man, by stages, to the recognition that there must be a Creator etc. On the other hand, the poison that has entered the mind of man through the sin in gan eden can produce faulty conclusions, since his power to reason has been contaminated by the yetzer hara, the evil urge, i.e. the urge to assert oneself as not beholden to anyone. Abraham succeeded in employing his intellect constructively, and he exposed the fallacies the philosophers who lived in his time labored under. Successful teaching is based on one of two conditions: 1) Being in the presence of an outstanding person, observing that person's lifestyle, attending to his needs, all of which together results in the gradual comprehension of the why and wherefore of such a person's lifestyle. Exposure plus observation will do their work. 2) A second method of learning is through listening to lectures by gifted orators. The first method is vastly superior to the second, since deeds are apt to make more profound impressions than mere words. "Greater is the personal service rendered to Torah than its teachers" (Berachot 7). In order for the second method to be really effective, the orator's deeds must match his words.
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Abraham, who according to Rabbi Eliezer Hamoda-i, wore a horoscope around his neck, felt that life is being in the presence of G-d’s majesty, observing Him in action and modelling oneself after the attitudes and characteristics manifest in the universe, the universe representing an extension of the essence of G-d. For that reason, Rabbi Eliezer said that wise men from all over were attracted to Abraham, rising early in order to be able to be near him. Rabbi Shimon ben Yochai, who said that Abraham wore a jewel around his throat, and that whosoever was sick and looked at that jewel became cured immediately, means to tell us that Abraham was not content to act piously, but that he exerted himself to explain to others the reasons for his behavior. This is the significance of the jewel around his throat. Anyone sick in mind, due to feeling the pointlessness of his existence, would be healed upon exposure to Abraham's words and deeds. When G-d removed that jewel from Abraham's throat after his death, as we are told, and transferred it to the sun's orbit, this is an allegorical reference to nature as a whole. Anyone smitten with faulty views about the meaning of life, the universe, and the purpose of his existence, would be able to find answers through the study of astronomy, the motion of the stars in the heavens. He would be forced to conclude that all this was the handiwork of G-d, the Creator, who continues to exert His will on all these heavenly constellations. Malki Tzedek already described G-d as the owner of heaven and earth. Abraham too said, "I raise my hand to the Lord G-d, the supreme Power, owner of heaven and earth" (Genesis 14,22). Since Abraham saw in the universe a hand that guided inexorably, he did not implore G-d in prayer as we do today, thinking that what had been preordained would happen anyways. Abraham learned at the covenant between the pieces that "laws of nature" are only one, albeit most important aspect of G-d’s work, when G-d in answer to his question revealed that horoscopic prescience is not absolute, and that He the Creator reserved the right to change His law whenever He would see fit. Abraham, believing G-d, learned and assimilated a world-shaking truth on that occasion. At that point Abraham wanted to know what guarantee there was that when the time would come, G-d would indeed exercise His prerogative in order to keep a promise that seemed to conflict with natural law. This freedom of action enabled G-d as owner, to distribute the land to whomsoever he saw fit; this is why the Torah starts with "Bereshit,” to announce who it is that has the right to dispossess nations (Psalms 111,6, "The power of His actions He made known to the nations, to allocate to them the inheritance of other nations"). Gradually, as that realization became worldwide, paganism retreated and fatalistic convictions became rare. True, there are still heretics, philosophers even amongst our own people who deny these facts; but this is only poisoned reasoning prompted by the yetzer hara, the evil urge.
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To help remove faulty perceptions, the Sabbath teaches that creative evolution came to a halt. Under normal circumstances, since that time, laws of nature do prevail. Granting of a day of rest to the Jewish people is to contrast that state of being with the erstwhile turmoil of creative activity.
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Inasmuch as we observe during creation both activity, i.e. male forces and passivity i.e. female forces, the concept "rest" as represented by the Sabbath, appears to be devoid even of passivity (since it is close to bittul, negation, not like passivity which is conversion of the potential to the actual) The complaint of the Sabbath (our opening Midrash), seems inherently justified when it said "to me You have not even given the privilege enjoyed by the passive parts of creation, namely to help convert the potential to become actual." G-d’s reply was that the Jewish people by observance of the Sabbath, something that appears like an "inactivity" at first glance, would make out of it la-assot something positive, active, i.e. masculine, the exact opposite of bittul, negation. The meaning of the verse veshamru beney yisrael et hashabbat, la-assot et hashabbat is that the Jewish people by negating work on the Sabbath, are making the Sabbath into an active, masculine phenomenon. By accepting the Torah at Mount Sinai, the Jewish people would testify to their awareness of this fundamental teaching of Torah that G-d created the universe ex nihilo, and that therefore He was a truly free Force, not beholden to any pre-existing condition or matter.
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If we add the concept that holiness equates with eternity and infinity, whereas profaneness equates with mortality and finitude, we understand that by treating the Sabbath as holy, we, as the mate of the Sabbath, attain immortality.
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Some problems in the text: 1) Why have the words "and they were completed" been used only at this stage in the story of creation and never previously?
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2) When the Torah writes later "and G-d completed," the previous statement to that effect seems to have been superseded. Why did it appear?
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3) Why does the Torah say "He completed on the seventh day," when in fact the creation had been completed on the sixth day?
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4) How can the words "He completed on the seventh day" be reconciled with "He rested on the seventh day?"
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5) The blessing bestowed seems to contradict the inactivity that is inherent in the Sabbath concept.
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6) Why, after the statement "He completed," does the Torah not continue to use the verb kilah instead of shavat?
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7) Why does the Torah write "which He had created to do," not simply " which He had created" (Chapter 2,3)?
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8) Why are "evening and morning" not mentioned on the seventh day like on all the other days?
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Creation is divided into three main phases. 1) Creation of matter before the first evening. Its importance stems from the fact that something came into existence out of nothing. 2) Development of original matter into something organized and functional as well as the creation of creatures. Inasmuch as it now assumes a purpose, this phase is something new and important vis a vis the first phase. 3) Completion and self perpetuation of the entire creative process. Development of the egg into a living organism, the whole process of procreation in nature, is again an improvement over the original directive. At the building of the tabernacle, too, we find three stages to parallel the above mentioned phases of the creative process. They are: 1) The donation of the material; 2) Appointment of the master builder and performance of the work; 3) The actual erection of the tabernacle and its becoming functional. The latter was still to come, just as in the case of the universe or earth, its function was not to commence until the end of the actual process of creativity. In short, we have material, construction, and performance of purpose. Phase number three begins with the sixth day, "The heavens and earth had been completed." This means that phases two and three had now been completed. Parallel to this, we find in the report of the construction of the tabernacle the line "the whole construction for the tabernacle, the tent of meeting, was completed" (Exodus 39,32).
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The word va-yechal, He completed, then refers to the commencement of the normal function of the universe under its own power (as supplied by G-d). As the Midrash suggests, as long as the work in a bathroom is in progress, and the plug has not been pulled, the fixtures are visible only in blurred outlines. Once the work has been completed, all the fixtures become visible in all their splendor. This is the meaning of "He completed...all that He had done." The final stage was achieved not through action, but through inaction. (Shabbat) The word kilah if used, would have implied action, whereas the Torah wanted to stress the "inaction," ergo shavat. Since the creative process had as its purpose continuity, such a potential had to be built into the system. The expression "created to do" embodies this concept; bara would have described only the process of coming into existence, whereas bara la-assot encompasses the continuity achieved through procreation of originally created phenomena. Since "evening" and "morning" testify to progress in time, i.e. motion, and the Sabbath is symbolic of arrested motion, the mention of "it was evening and it was morning," would have been misleading.
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Had it not been for the important lesson of the seventh day, the calendar would simply have six day cycles to commemorate the six days of G-d’s creative activity. Observance of the seventh day therefore demonstrates that He who sets all in motion is also free to arrest or reverse the process.
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The planetary system is not superior to man.
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"Such is the story of heaven"
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Bereshit Rabbah 9 brings a commentary by Rabbi Levy on the verse "And G-d saw all that He had made, and here it was very good." Solomon in chapter 25,2 of Proverbs says, "The glory of the Lord is a hidden thing, whereas the glory of kings is subject to exploration." Up until the end of the story of creation, we are not to investigate its details and its mechanism; starting with the part dealing with the life of man, we are to research and delve into the deeper meaning of things.
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One of the pillars of the philosophy which assumes that the existence of the universe preceded the Creator is that the closer something is to the original Cause of existence, the greater is its importance. Since man is the most recent creation, and therefore furthest removed from its original Cause, his importance in the overall scheme of things is negligible.
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Some of our Jewish philosophers have accepted the premise of the importance of being close to the original Cause. Both Maimonides and Gersonides have adopted this basic point of view. They scoff at those who interpret the verse "They shall be as light bodies in the sky of the heavens, to give light to the earth" as meaning that heavenly bodies have been placed there for the convenience of lowly man. One must seek allegorical meaning in those details of the report of creation of the planetary system. After all, an inventor who would spend millions to create machinery capable of supplying almost worthless trinkets would hardly be regarded as a genius. Similarly, were G-d to have employed all His power to create instruments for the convenience of someone who is merely the last in a chain of creatures preceding him, He would not enhance His reputation amongst His creatures. This line of thought is supported by the fact that all things created more recently than others, are subject to death and oblivion, whereas the things created earlier are either abstract and as such not subject to death, or are made of such durable composition that they appear destined to endure forever. Our objection to the basic argument that creatures created more recently are by definition inferior to those created previously is based on the considerations listed below. To assume that man is inferior to the animals and that the animals are inferior to plants is ridiculous; this would have to be assumed, however, if the only criterion for determining one's relative importance is the "when" of its creation. Bereshit Rabbah in chapter 19 refutes this theory by saying that whosoever was created more recently exercises control over things created previously. The fact that G-d personally involved Himself and all other existing phenomena in the creation of man, i.e. "in Our image and Our form" (Genesis 1,26), indicates that the concept of "whatever is closer to the original source is more important" could be applied at best to the things created up to and including the planetary system (fourth day), and that from then on the system was reversed, an idea for which we cannot find any substantiation. Also, if true, it would require that we discover other functions of the objects created earlier than the ones we know about from our observation in the universe. Also, apart from the motion of the stars and planets, we have no evidence that any of those things possesses intelligence.
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We who believe in a creation that is the result of the Creator's free will, as mentioned in Avot 5,1 concerning the 10 directives G-d employed to call the universe into being, believe also that whatever was created at an earlier stage was in order to enable it to serve those creatures or things which were created subsequently. The fact that they were at hand already, made the existence and function of the creatures created later more meaningful and satisfactory. It follows that the purpose of the planetary system, to provide light and seasons, navigational aids etc., is clearly spelled out in the report about their creation. The stars are mentioned last to avoid the error of thinking that they served an independent purpose.

Akeydat Yitzchak by Eliyahu Munk. Via Sefaria (sefaria.org), Sefaria-Export. Version source: http://www.urimpublications.com Licence: CC-BY. Source.