Beresheit
Rabbi Bernie Fox
Hashem Consulted the Torah in Creating
the Universe
In the beginning, the Lord created the
heavens and the earth. (Beresheit 1:1)
The term used in the pasuk for
“the beginning” is resheit. The
Midrash Rabbah explains that this term is an allusion to the Torah. The Midrash continues and comments that
Hashem looked into the Torah in order to construct the universe.[1]
This teaching of the Sages must be
carefully considered. The simple
meaning of the Midrash defies understanding.
Hashem is the source of all truth and wisdom. He does not need to consult any other source to determine His
actions. Furthermore, the Torah is His
creation. It contains His wisdom. There is no purpose in the Creator’s seeking
a blueprint within His own Torah.
The Midrash contains an important lesson
in life. Many people are profoundly
unhappy. The reasons for their
unhappiness vary. Some complain that
they are unable to balance their various responsibilities and needs. Others feel that they cannot discover any
meaning to existence. Without meaning,
their lives seem empty and depressing.
It would appear that, for many, the pursuit of happiness presents
insurmountable challenges. Why is there
so much unhappiness?
Our Sages are responding to this
issue. They are telling us that the
world has a specific purpose, and it is designed to serve this purpose. Because of its design, we cannot expect to
use the resources of our world in any manner that we choose. Let us consider an analogy. Imagine a ball of clay. This is a very flexible medium. The artisan has freedom to mold the clay as
he or she pleases. The clay will assume
the shape chosen by the artisan. By
contrast, a hammer is not nearly as flexible.
It is a tool with a specific design. In order for an artisan to use the hammer successfully, he must
consider its design. The hammer can be
used with positive results to drive nails into wood. Now, imagine a foolish person using a hammer as a
toothbrush. We would not be surprised
if this individual were unhappy with the outcome.
If the universe lacked specific design,
it would be reasonable to assume its resources, and elements could be adapted
to any purpose we would imagine. Each
person could choose to mold his or her environment to correspond with
individual goals and endeavors. Many
different lifestyles would offer similar potential for happiness. Our Sages, however, are positing that a
design does exits. In this sense, the
universe resembles the hammer. It was created as an environment to support the
way of life and the values outlined in the Torah. Like the hammer, it works well, if used within the parameters of
its purpose. However, if one attempts to
use the world that Hashem created towards some other end that is not consistent
with its design, frustration is inevitable.
This is the meaning of our Sages in their comment that Hashem looked
into the Torah in creating the world.
He designed our universe as an environment to support the life of
Torah. It is this life that is destined
to bring us the greatest happiness.
This does not imply that a non-Jew cannot
find happiness. The Torah includes a
set of laws. These were given to the
Jewish people. However, the Torah also
includes universal values and a unique outlook. These aspects of Torah are appropriate for all of humanity. They serve as a key, available to all, for
finding happiness and fulfillment.
Human Beings are Created in Hashem’s
Likeness
And the L-rd said: Let us make humankind, in Our image and in
Our likeness, and they will rule over the fish of the ocean, the fowl of the
skies, the beasts and all of the earth, and over all that crawls upon the
earth. (Beresheit 1:26)
Rabbaynu Ovadia Sforno offers an
interesting interpretation of the phrase “in our likeness.” He explains that
humans partake of the “likeness of G-d” through the unique characteristic of
freewill. Beasts respond to stimulus without the ability to choose. Only the
human being has the capacity to make choices. In this sense, the human being is
like G-d. Sforno goes on to explain that although the human being chooses
between good and evil, sometimes choosing the latter, Hashem always chooses the
good.[2] The comments of Sforno seem difficult to
understand. How can he say that G-d actually has free choice, but at the same
time, argue that G-d can only choose the good?
Sforno’s comments contain a deep insight
into the concept of freewill. Sforno maintains that freewill does not mean the
ability to select a course of action from among alternatives. This definition does not apply to Hashem.
Hashem is perfect and His actions must be consistent with His perfection. Instead, freewill means to be the cause of
one’s own actions. In other words, freewill is to be able to act free of any
outside the influence or external causes.
The human being is unique in this
ability. We have the volition to raise ourselves above negative surroundings
and choose to follow the path of righteousness. Similarly, we bear responsibility for freely choosing evil. We
are responsible for this choice because we have the ability to be the cause of
our own actions. Although Hashem only chooses the good, He is uninfluenced by
and free of any influence outside of Himself.
He alone, is the source of all His actions.
Why isn’t the Universe More Perfect
And the land brought
forth vegetation, plants bearing their own kinds of seeds, and trees producing
fruits containing their own kinds of seeds.
And G-d saw that it was good. (Beresheit 1:12)
This passage describes the emergence of
vegetation on the third day of creation.
The passage tells us that one element of this vegetation was fruit
bearing trees. Rashi comments that the
earth was not obedient to Hashem.
Hashem had commanded the earth to bring forth fruit trees with flavored
wood or bark. According to Hashem’s
design, the wood was to share the taste of the fruit. The earth did not obey.
It produced trees with flavorful fruit.
However, this taste was not characteristic of the wood.
Rashi further comments that the earth was
subsequently punished for its disobedience.
When G-d punished humanity and exiled Adam and Chava from Gan Aden – the
Garden of Eden, He also cursed the earth.
This curse was in response to the disobedience alluded to by our
passage.[3]
Rashi’s comments present obvious
difficulties. How can the commands of
Hashem be defied by the earth? Only
humanity is endowed with freewill. All
other elements of creation must respond to the commands of Hashem! It is also difficult to explain Hashem’s
reaction to this disobedience. Why
punish the earth? The earth is not
responsible for this deviation from the command. Furthermore, it is devoid of intellectual understanding. What is achieved through punishing the
earth? It is clear that Rashi is
presenting an allegorical lesson. What
is the message?
Hashem wished to create a perfect
universe. However, His will also
dictated that this universe should be governed by natural law. Therefore, Hashem did not instantaneously create
the present-day universe. Instead, He
designed the building blocks of the universe and developed the universe from
these building blocks. In other words,
Nature was His tool in the process of creation. He worked through the laws of nature to produce the universe that
exists today. This was a step-by-step process.
The Torah’s account of creation is a synopsis of the basic developmental
steps.
This scenario results in a conflict. Every tool has its limitations. Nature sets limits. Working with the laws of nature as a tool
imposes restrictions on the design of the universe. Therefore, Hashem’s will to work within natural law resulted in a
universe consistent with these laws. It
also produced a universe that was somewhat compromised in its perfection. An example will illustrate this point. Assume I want to draw a square. The perfection of my drawing will be
determined by the tools used. A sharp
pencil will create a more defined image.
A straight-edge will allow for more precision. A decision to restrict myself to a dull pencil and to not use a
ruler will impose limitations on the perfection of the final product. Hashem chose to impose a restriction upon
Himself. He would design the universe
using natural law. This limited the
perfection that could be achieved.
We can now understand Rashi’s
comments. In the abstract, a tree with
flavored wood would be more perfect than the trees that actually vegetates the
earth. Rashi explains that the earth
could not produce this more perfect tree.
This was a result of Hashem’s decision to work within nature. The tree that nature produced was less
perfect than the ideal.
Rashi’s comments regarding Hashem’s
punishment of the earth are more difficult to interpret. It seems that Rashi feels that Hashem would
not have cursed the earth had its perfection been more complete. In other words, Hashem would not have cursed
a creation that reflected the ideal perfection. However, the earth did not meet the ideal of perfection. Its trees reflected limited perfection. Therefore, Hashem was willing to curse the
earth.
The Purpose of Creation and the Purpose
of Prayer
And all the trees of
the field were not yet on the earth and all the plants of the field had not yet
sprouted, for Hashem had not caused it to rain on the earth and there was no
humanity to work the land. (Beresheit 2:5)
Why do we pray? Probably, most people would respond that we pray because we have
needs and we turn to Hashem in order to secure these needs. Unfortunately, this motivation often ends in
disaster. At first, the motivation leads
the petitioner to pray with intensity and sincerity. The assumption of the petitioner is that if one prays properly,
Hashem will respond. True, everyone
knows that many prayers seem to go unanswered.
But the hopeful petitioner initially assumes that this is because these
unanswered prayers were not appropriate or that they were not offered properly
or with adequate sincerity. This leads
to the conclusion that if one is sure that the request is worthy of a response
and the prayer is offered properly and sincerely, Hashem will answer.
But this is where the problem
arises. Often, the petitioner feels
that he or she has fulfilled these requirements. The prayers the supplicant offers are sincere, proper, and appropriate. Yet, the petitioner can detect no response
from Hashem. At this point, frustration
sets in and the person who recently prayed with fervor and sincerity becomes
disillusioned. Prayer becomes much more
difficult or even impossible. Prayer is
replaced with resentment. Where did
things go wrong? How can Hashem expect
us to pray with sincerity if so many of our most sincere prayers seem to go
unanswered? Why does Hashem command us
to pray and then seemingly disregard our supplications? The answer is not simple and requires
extensive discussion. But some simple
observations may be helpful.
We know that prayer is an act of service
to Hashem. Maimonides, in defining the mitzvah
of prayer, formulates it as “to serve Hashem daily through prayer.”[4] This formulation suggests that we must revisit
the common motivation for prayer. If we
pray in order to secure our needs, we are focused primarily upon
ourselves. It is impossible to
reconcile this essentially self-centered motivation with the concept of service
to Hashem. Consider an analogy. You ask a friend to do you a favor and pick
up a sandwich for you at the deli. Is
it possible to describe the act of making this request as an act of devotion to
your friend? Of course not! You are asking your friend to show devotion
to you. So, if the purpose of prayer is
to secure Hashem’s assistance in satisfying our own needs, prayer is
self-serving and not an act of selfless worship. The implication of this analysis is that although it is
appropriate to petition Hashem for our personal needs in our prayers, this is
not the primary purpose of prayer.
Prayer is a form of worship. The
central figure in the act of prayer must be Hashem – not us.
Based on Maimonides’ characterization of
prayer, we can certainly understand the elements of praise and the expressions
of thanks that are included in the prayers formulated by our Sages. But despite these elements of praise and
thanks that are included in the daily prayer services, it is difficult to
reconcile the characterization of prayer as worship with the overall format for
prayer established by our Sages. The
central component of our daily prayer is the Amidah. Most of the blessings of the weekday Amidah
consist of requests. We ask for
knowledge, health, redemption, restoration of the Temple, and many other
needs. We are urged by our Sages to
personalize these requests and insert into the proper blessing personal
needs. For example, in the blessing for
health, we are to add a special prayer for specific individuals that are ill.[5] How can we reconcile for this emphasis on
requests with the characterization of prayer as a selfless act of worship?
In order to answer this question, we must
begin with an analysis of human nature.
If we are honest with ourselves, we will realize that human nature is fundamentally
self-centered. We work towards being
sensitive to others and being empathic, but we cannot easily overcome our
fixation with ourselves. Each of us
must deal with the challenge of self-centeredness. We see ourselves as the central figure of our own universe and
must struggle to make room for the needs, wishes, and desires of others. This phenomenon of human nature makes it
difficult to be aware of G-d. We take
for granted His kindness and benevolence.
We feel entitled and must struggle to appreciate Hashem. An even greater battle is required to
recognize Hashem – and not oneself – as the true center of all reality.
Yet, the Torah regards this struggle as
an essential element of human perfection.
We are expected to break out of our self-centeredness. We are required to respect the rights of
others as being on par with our own rights.
More fundamentally, we are required to recognize Hashem as the pivotal
element of all existence and the true center of the universe. To our Sages, one of the basic measures of
human perfection is the degree to which a person breaks out of the personal,
self-centered, subjective reality, and grasps the objective, G-d centered
reality of the universe. How can we
make this transition from the self-centered to the G-d centered view of
reality?
Part of the solution is outlined by our
Sages in their comments on our parasha.
These comments are quoted by Rashi in his commentary. The Torah explains that although Hashem
created vegetation on third day of creation, the vegetation remained dormant
until the sixth day. On the sixth day
Hashem caused it to rain and the dormant vegetation sprung to life and covered
our world. Our Sages asked: Why did
Hashem wait until the sixth day to fully develop the lush covering of the
Earth? The Sages respond that before
the sixth day, humanity did not exist.
No human being had yet been created who could appreciate the wonderful
blessing of rain. On the sixth day,
humanity was created. Adam realized
that the trees and plants needed rain, and he prayed for rain. In response to Adam’s prayer, Hashem brought
forth rain and the vegetation sprang to life.[6]
Why did Hashem wait for Adam’s
prayers? Why did Hashem not create
humanity in a world that was already fully developed? The message of our Sages is that Hashem wanted to help humanity
gain an appreciation of Hashem’s kindness, benevolence, and our dependence upon
Him. In order to accomplish this,
Hashem granted rain in response to Adam’s request. Adam was required to first ask – to recognize his dependence upon
Hashem. Only then did Hashem respond
with the rain that Adam had realized he needed to exist.
These comments provide a moving insight
into the purpose of prayer. When we
turn to Hashem to make our requests, we recognize our dependence. We cannot know whether we will be answered,
or even what form an answer might take.
But we submit to Hashem and acknowledge His central role in providing
all that we have. We are forced – if we
pray with sincerity – to recognize that His gracious kindness is not an
entitlement. We are required to – at
least for a few moments – see the universe as it really exists and not through
the lens of our innate self-centeredness.
There is another astounding comment of
our Sages on this week’s parasha that further develops their remarkable
perspective on human nature and the fundamental definition of human perfection.
And the heavens and
earth were completed and all of their components. (Beresheit 2:1)
This passage describes the moment at the
advent of the first Shabbat. The
passage is the first verse in a set of passages we recite each Friday night
before reciting the Shabbat kiddush.
Our Sages comment that when a person recites this set of passages, one
becomes Hashem’s partner in the work of creation.[7] How does the recitation of a few passages
from the Torah make a person Hashem’s partner?
First, let us consider the content of the
passages. Essentially, the passages
acknowledge that Hashem created the universe in six days and rested on the
seventh. This seventh day, He blessed
and sanctified the Shabbat. In reciting
these passages, we acknowledge Hashem as creator. We affirm the sanctity of the Shabbat as a memorial to creation.
If through making this acknowledgment we
become Hashem’s partners in creation, then we can deduce an amazing insight
into the purpose of creation. Of
course, we cannot fully understand Hashem’s motives for creation. His motives are an expression of His
unfathomable divine nature. But we can
derive from the comments of our Sages some limited insight into their
understanding of the purpose of creation.
If our acknowledgement of creation elevates us into a partnership with
the Creator, apparently an element of Hashem’s design was to create a universe
in which human beings would perceive Him.
Our Sages are telling us that when we recognize Hashem as the Creator
and center of all existence, we realize an element of the divine plan in
creation.
This outlook once again indicates the
fundamental importance of prayer. Just
as when we recite this paragraph, so too in prayer we acknowledge our dependant
relationship upon Hashem and recognize His centrality in our universe.
[1] Midrash Rabbah, Sefer
Beresheit 1:1.
[2] Rabbaynu Ovadia Sforno,
Commentary on Sefer Beresheit 1:26.
[3] Rabbaynu Shlomo ben Yitzchak
(Rashi), Commentary on Sefer Beresheit 1:11.
[4] Rabbaynu Moshe ben Maimon
(Rambam/Maimonides) Mishne Torah, Hilchot Tefillah, Introduction.
[5] Mesechet Avodah Zarah 8a.
[6] Rabbaynu Shlomo ben Yitzchak
(Rashi), Commentary on Sefer Beresheit 2:5.
[7] Mesechet Shabbat 119b.