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Creation Ex Nihilo

The creation’s continued existence is only possible with God’s willing it. He is not removed from matters of the universe, rather He is its life force. The creation continues to exist because God finds its continuance to be good. He observes his work after creation and as long as he is satisfied with it He wills it to continue.

Contrast that to Man. Sometimes Man can set things in motion but then finds himself over his head and losing control of what he created. (Man is never in full control. Man’s creations are actually not creations but rather reconfigurations of what already exists, thus his creations are not dependent on him to continue  to exist. GS)

Beraishis 1:4, Pages 8-9

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Beraishis 1F Creation’s Dependance on God

The creation’s continued existence is only possible with God’s willing it. He is not removed from matters of the universe, rather He is its life force. The creation continues to exist because God finds its continuance to be good. He observes his work after creation and as long as he is satisfied with it He wills it to continue.

Contrast that to Man. Sometimes Man can set things in motion but then finds himself over his head and losing control of what he created.

Beraishis 1:4, Pages 8-9

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Limineihu – Order of Creation

The Torah details stages of creation, from simple life to the most complex forms of life. As expounded on by our sages, that God created the world with ten “sayings”. Each aspect of creation is bound to the regulations and laws dictated by God.

The lowest elements of creation observe God’s law no less than the most complex ones. Every creature, insect and plant is part of God’s world and His order.

Disturbing any part of God’s world, tampering with the laws dictated to them by God, is as forbidden and punishable as disturbing the whole of creation. (mating animals of different species, grafting plants, destroying plant life for no purpose, are just a few examples GS)

Beraishis 1:1, Page 6-7

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Light is separated from darkness, each existing within its fixed boundaries.

Light is the sphere of activity. Darkness is the sphere of rest and germination .

Currently, we cannot live with constant light and need to rejuvenate in darkness.

There will be a time when we will be able to live with constant Light. (God hid away the Light… Talmud Chagiga 12a)

Beraishis 1:4, Pages 9-11

——–

1. Organic life is highly diversified into many species. God’s Law of Limino/Limineihu causes each species to develop within its narrow sphere.

As plant life develops and diversifies, it appears to be operating with a large degree of freedom, developing from grass to plants to complex organisms. However this is a freedom without option, each species develops within very specific boundaries and limitations.

2. There are a series of mitzvos that tell us to  respect this order such as the prohibitions against interbreeding animals, planting various plants too close together, wearing shaatnez, grafting fruit trees and the mixing milk and meat.

These mitzvos serve as constant reminders that we must honor God as the Lawgiver. Just as He tells creation to hold back its urges at the specific boundaries that He demands, so too does He demand this of humans. God has given Man free will, but His Law tells us to exercise that free will to live within the boundaries set by God in what we do and what we refrain from doing.

3. Just as the Law of Limino exists with lower organic life, so does it exist with people. All of Mankind is expected to live within boundaries set forth by God. The Torah demands a higher level of expectations of the Jewish people.

Of all the laws that regulate the forces and urges of Man, the laws regulating sexual behavior are at the top. To quote RSRH, “Sexual excesses bring about the death of individuals and nations and the observations of the limits of sexual life drawn by God in these prohibitions is the fundamental condition for the spiritual and moral ennoblement of the races of men and Jews.”

Among the universal laws, no Man may marry another man’s wife, etc. The Jewish people are told to abide by additional laws in this area, such as the laws of Nidah and the prohibition of marrying one’s brother’s wife. Within the Jewish people, Kohanim may not marry a divorcee and the Kohain Gadol is yet further limited in that he may only marry a virgin.

Beraishis 1:11-13, Pages 16-20

———-

God put in place a system of light bearers to distinguish between day and night. This order is prominent in our lives.  The cycles of the sun and the moon regulate life on Earth, by which we determine time. The position of the stars help us determine our location.

Beraishis 1:14-18

———-

The first three days of creation correspond to the second three days. What was created in the first three days is given its completion  and position relative to the development of life on earth in the second three days, as follows:

Day 1 Light – Day 4 Light Bearers

Day 2 Water and Air Space – Day 5 A World of Life

Day 3 Dry Land with its Vegetation – Day 6 Living Inhabitants

With the seventh day, a new world started; the world of the education of Man to God. This seventh day is another first day but on higher, spiritual level. Light is again created, but this time it is the light of recognition of God. Who was given the mission to promote this recognition? This is the mission of Israel. Israel is God’s eight work of creation. The seventh day at first had no בן זוג until God told it ישראל יהיה בן זוגך.

Beraishis 1:20, Page 25

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At creation, God gives over plant life to Man and tells him that it is in his best interest to care and preserve plant life as it is his source of food.

Beraishis 1:29, Pages 36-37

———-

Somewhat related to this concept is appreciating and enjoying the beauty and harmony in the order of Nature which can sensitize Man to live a life of moral order. See Beraishis 2H.

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Beraishis 1E Respect the Order of Creation למינו

The Torah details stages of creation, from simple life to the most complex forms of life. As expounded on by our sages, that God created the world with ten “sayings”. Each aspect of creation is bound to the regulations and laws dictated by God.

The lowest elements of creation observe God’s law no less than the most complex ones. Every creature, insect and plant is part of God’s world and His order.

Disturbing any part of God’s world, tampering with the laws dictated to them by God, is as forbidden and punishable as disturbing the whole of creation. (mating animals of different species, grafting plants, destroying plant life for no purpose, are just a few examples GS)

Beraishis 1:1, Page 6-7

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Beraishis 1D All aspects of existence should inspire us to serve Hashem

The reason the Torah did not begin with the Book of Shemos, the laws to live by, is to teach us an important lesson. Serving God and our relationship with God are not only to be found in meditating about God and keeping his laws. If that is all God asks of us, the first verse in the Torah would suffice, and the entire book of Beraishis could be skipped.

The book of Beraishis teaches us to observe and ponder the origin of the world, world history and Jewish history. These observations and thoughts should move us to see God in all aspects of life. Each object, plant, animal, individual, society, country, at its own state of development, serves Hashem at its own level, in its own way. See how all of existence serves Hashem! Allowing these observations to penetrate our thoughts and emotions should inspire us to obey His Law with dedication and appreciate that this is the very purpose of our time on Earth. This is the message of  Psalm 104 ברכי נפשי.

Bereishis1:1, Page 6

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Beraishis 1C The name of God אלקים

1. The root of the word אלקים comes from the word אלה which means “these”. It defines plurality of things joined together to form one unit. When we see a group of things we define them as “these” – אלה  .

This word defines God as the One Whose might and will encompasses the plurality of the world in unity.

2. As such, the word means the One who is ruler, director, law giver, and judge of the world. מדת הדין

3. At the time the Torah was given, heathens observed the world and saw many conflicting phenomena and spheres. They did not see the unifying force of the world. Instead they understood the world to have always been forces that conflicted with one another.  This world of many forces was understood to come from many gods. Such gods were powerless in spheres they were in conflict with. And if the gods were powerless and had no free will, the same would be true of Man. (Don’t blame me! The devil made me do it!)

Enter the Torah. The world is taught that God created all these forces. God is אלקים. God has free will and so does Man! Man is responsible for his actions.

Beraishis1:1, Pages 3-4

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Names of God

Elokim -אלקים

1. The root of the word אלקים comes from the word אלה which means “these”. It defines plurality of things joined together to form one unit. When we see a group of things we define them as “these” – אלה  .

This word defines God as the One Whose might and will encompasses the plurality of the world in unity.

2. As such, the word means the One who is ruler, director, law giver, and judge of the world.מדת הדין

3. This name defines God as Creator of all forces, albeit seemingly contradictory forces.

(All forces are unified in that they all emanate from their one and only Creator, sharing a common goal; setting the stage for Man’s mission. GS)

Beraishis1:1, Pages 3-4

ש-די

The world came to be as it is because God planned it so. The world did not continue to evolve because God had planned the world to develop precisely in the manner and degree that it did and not beyond that. Each aspect of the universe was brought to its position to serve its purpose. Like soldiers at the ready, each serves its unique role in God’s grand scheme. No individual part is insignificant.

The fact that the universe halted its development at this point is testimony to a Creator who designed it to arrive at this point. This is the meaning of the name of God ש-די.

שאמר לעולמו די – God told His world “Enough!”

Beraishis, 2:1, Pages 40-43

י-ה-ו-ה

The Name of God י-ה-ו-ה is often translated as Eternal. (While this is of course absolutely true,) this understanding of  God’s Name teaches us nothing about our relationship with God and our lives. We must seek a meaning of the Name of God which provides a message for our lives.

Our rabbis teach that this name (also) describes God’s מדת הרחמים attribute of mercy. Grammatically, this word, derived from its root היה “exist” means the One Who grants existence and is always prepared to grant new existence to meet the needs of Man’s education. Even if Man’s past actions may warrant his end, this attribute grants Man a new chance.

אלקים

Our rabbis also teach that the Name אלקים describes God’s attribute of Justice – מדת הדין. The Name אלקים indicates that God put all the rules of nature in place. There is a specific set order which should not be tampered with. Every created being must comply and fulfill its role.

The world without Man operates with the attribute of מדת הדין – Justice alone. But with the creation of Man, who often fails at his mission due to his free will, there is the constant adjustment to the set rules of natural development.

Because Avraham exerted himself to see God in nature, אלקים, God responded to him by teaching him about His name י-ה-ו-ה, the God who has brought about all of nature for the opportunity to educate Man to come closer to God. As י-ה-ו-ה, God will move history along the path to its higher purpose, the education of Man, even if it requires the suspension of the rules of nature.

The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for themselves physically and survive and despite that God interceded and redeemed them. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

The Name י-ה-ו-ה describes God as the God who is involved in the moral development of Man; the God of History, the God of Man’s Education. Man’s response to this should be submission to God in His expectations of our morality. This is why we pronounce the name as we do, whose meaning is “my Master”.

ה’ אלקים

The combined Name ה’ אלקים indicates both concepts in one expression; The God who has set rules in the universe and operates silently in the background, maintaining the constancy of nature. At the same time, God is constantly interceding, regulating and adjusting these rules as He sees fit, for the needs of the education of Man. (At times these changes are blatant and dramatic, but often these are very subtle, [appearing as part of nature such as weather conditions – see Beraishis 2D], catered to the needs of individuals.)  ה’ אלקים is the God of Divine Providence.

Beraishis 2:4, Pages 47-51

י-ה-ו-ה pronounce as אלקים

See Commentary on Beraishis 7:4.
There RSRH explains that this expresses the unity of God, Whose attribute of mercy reveals Itself in the attribute of justice. (ie. He brings about the destructive Mabul for the good of the greater whole. (While that usage of God’s name doesn’t occur there, Hirsch explains this concept there and teaches about this usage there. GS)

Also see the verses by the Mabul where the name אלקים is first used and than is changed to ‘ה.

קל עליון
קונה שמים וארץ

See Berishis chapter 14H and 14I. Malki Tzedek was known to the polytheists around him as the priest of קל עליון, the Most High God. After Avraham’s victory in battle, Malki Tzedek declares God as also being קונה שמים וארץ Owner of heaven and earth. Avraham then adds the name י-ה-ו-ה to explain God’s full involvement in the world and expectation of man to exercise his free will in obeying God. God is not only the God of Nature. He is the God of History.

אֲ-דֹ-נָ-י  יֱ-ה-וִ-ה

See post on Beraishis 15C

 

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Torah im Derech Eretz

Ultimately, Man will come to achieve the highest level of goodness, and through Man, so will the world. Man and the world were created for this very purpose.

Man achieves this by acknowledging and returning the gifts of the world to its Giver (making proper use of the world in service to Hashem and thereby uplifting and sanctifying Man and the world. GS)

Bereishis 1:1, Page 2

———-

The book of Beraishis teaches us to observe and ponder the origin of the world, world history and Jewish history. These observations and thoughts should move us to see God in all aspects of life. Each object, plant, animal, individual, society, country, at its own state of development, serves Hashem at its own level, in its own way. See how all of existence serves Hashem! Allowing these observations to penetrate our thoughts and emotions should inspire us to obey His Law with dedication and appreciate that this is the very purpose of our time on Earth. This is the message of  Psalm 104 ברכי נפשי.

Bereishis1:1, Page 6

———-

By  telling Man to fill the entire world, God says that the entire world (אדמה) is material ready to be infused with godliness by אדם, God’s representative on earth. There is no climate, location or variety of life where Man cannot carry out his mission as אדם.

Beraishis 1:28, Page 36

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The verse tells us that there was no rain because Man was not there to work the soil (to service the earth). Although Man is master over the earth, by his using the earth correctly as אדם, as directed by God,  he is doing a service to the earth. The earth is purely physical. Man is a free willed, moral being. Man’s use of the earth correctly, furthers its higher purpose, now becoming a participant in a free willed service to God.

Beraishis 2:5, Pages 51-53

———-

See Concept Man’s Task: To Infuse the World with Godliness

See Concept All of Life is to be Made Holy

See Concept Holiness of the Body

See Concept The Whole World is the Arena for Man’s Mission

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Role of the Jews

See Letter 7 of The Nineteen Letters
See Letter 8 of The Nineteen Letters

 

The Torah, Israel, and various Tithes are referred to as ראשית– Beginning, Each of these represent a beginning of the process of recognition of Hashem in the world and dedicating and uplifting His world.

(The Torah was given to the world at a time when this awareness was lost. Israel’s role was to live by that Torah, the ultimate instruction book of how to best use this world for the highest purpose, thereby beginning the process of bringing the world back to this awareness.)

Beraishis 1:1, Page 2

———-

The Torah emphasizes the godlike dignity of the human body. This is a central theme of the Torah.
Man is capable of his godly mission on earth, even with his physicality and all his urges. In fact, Man was specifically designed to grow upward and become holy with his body.

It is a grave error to only see godliness in Man’s mind and spirit, thereby giving the  body free reign to be involved in all sorts of depravity.

A holy body is the foundation for all growth of the spirit. The higher the spiritual and mental greatness, the more demands on keeping the body holy. As such, the first commandment the Jewish people are given is ברית מילה. Israel’s mission is to rebuild a purer Mankind, therefore their very first commandment is to dedicate the body to God.

Many of the mitzvos have this theme, such as laws of sexual relations, eating, ritual purity and cleansing oneself of ritual impurity.

Beraishis 1:27, Pages 32-33

———-

Because Avraham exerted himself to see God in nature, אלקים, God responded to him by teaching him about His name י-ה-ו-ה, the God who has brought about all of nature for the opportunity to educate Man to come closer to God. As י-ה-ו-ה, God will move history along the path to its higher purpose, the education of Man, even if it requires the suspension of the rules of nature.

The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for itself physically and survive and despite that God interceded and redeemed it. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

Beraishis 2:4, Pages 50-51

———-

Man was created outside The Garden of Eden and was placed into the garden. The garden is prepared for him, awaiting his arrival, ready to meet his every need. But there is no guarantee that he will remain in this garden. The condition for remaining in the garden is to live by God’s laws, making use of the garden as God sees fit.

Man’s is destined to live in the Garden of Eden – life on earth where all of his needs are met. The world around him will flourish and his efforts will succeed when he lives by God’s rules. This is the ultimate destiny for all of mankind. Man grows towards that end in the course of history.

Later in history, the Land of Israel was to be another Garden of Eden on a smaller scale, given to the Jewish people, on condition that they live by God’s laws. In response, the land and all their lives would flourish. This would serve as an example for all of mankind of what they should strive for.

Beraishis 2:8, Page 57

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Miracles

When the world lost awareness of God’s presence and involvement, miracles became necessary to reawaken that awareness. (The Hebrew word for miracle is נס which means “banner” -that which brings awareness)

Beraishis 1:1, Page 3

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Beraishis 1B God’s Plan for the World

1. Ultimately, Man will come to achieve the highest level of goodness, and through Man, so will the world. Man and the world were created for this very purpose.

Man achieves this by acknowledging and returning the gifts of the world to its Giver (making proper use of the world in service to Hashem and thereby uplifting and sanctifying Man and the world. GS)

2. The Torah, Israel, and various Tithes are referred to as ראשית- Beginning, for each of these represent a beginning of this process of recognition and dedication.

3. When the world lost awareness of God’s presence and involvement, miracles became necessary to reawaken that awareness. (The Hebrew word for miracle is נס which means “banner” – that which brings awareness)

Beraishis 1:1, Pages 2-3

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Free Will

God created Heaven and Earth. Nothing preceded God’s creation, hence God has free will and is not bound to any limitations. God breathed from His spirit into Man, hence Man has free will.

(If it were not so, God would not be master over the material that preceded Him. Man could be no better. There would be no free will.)

Beraishis 1:1, Pages 1-2

———-

At the time the Torah was given, heathens observed the world and saw many conflicting phenomena and spheres. They did not see the unifying force of the world. Instead they understood the world to have always been forces that conflicted with one another.  This world of many forces was understood to come from many gods. Such gods were powerless in spheres they were in conflict with. And if the gods were powerless and had no free will, the same would be true of Man. (Don’t blame me! The devil made me do it!)

Enter the Torah where the world is taught that God created all these forces. God is אלקים. God has free will and so does Man! Man is responsible for his actions.

Beraishis1:1, Pages 3-4

See Letter Four of the Nineteen Letters

See Commentary on Beraishis 7:9 where RSRH comments regarding the animals coming to the ark by God’s direction as God had instructed Noach. The God of man is the God of nature, etc.

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Greatness of Man

Being a creation of God, created of God’s spirit, Man must understand his greatness and strive for greatness.

Beraishis 1:1, Pages 1-2

———-

Ultimately, Man will come to achieve the highest level of goodness, and through Man, so will the world. Man was created for this very purpose.

Man achieves this by acknowledging and returning the gifts of the world to its Giver (making proper use of the world in service to Hashem and thereby uplifting and sanctifying Man and the world. GS)

Beraishis 1:1, Pages 2-3

———-

After Man’s sin he remains inherently good.

The only things God cursed are the ground and an animal, which serve as the new stage upon which Man continues to carry on the same mission he had before the sin. Man’s high calling and his ability to reach that goal remain the same.

To this day every human child is born as pure as an angel. This is one of the most basic Jewish concepts.

See page 87, mid-page, beginning with the words “what a disconsolate lie”,  for very passionate words written by RSRH written in vehement protest to Christian dogma. He writes that Christianity’s false interpretation of the effects of the original sin presented the mistaken thought that Man is no longer inherently good and must sin, and the only way to return to God and paradise, is for something external to bring Man back.

To this RSRH says yes, it is true that as a result of this sin Man lives in a world which doesn’t flourish as it did before the sin, but the only reason Man has not yet returned to paradise is because he keeps on repeating this same sin, not because the original sin caused irrevocable damage. Man is thrust into the “school of renunciation”, the school where he must learn to sacrifice for a higher good and not give in to his animal instincts. This will ultimately educate Man up to the highest levels, and back to paradise.

Jewish history is filled with examples of people who, through their free willed efforts were able to become very close to God, without the need for any external dead or resurrected intermediary. Avraham, Moshe, Yeshaya, Yirmiyahu and all the prophets attained this level by their pure efforts in fulfilling God’s will.

To this day we begin our prayers with the words הנשמה שנתת בי טהורה היא “the soul that You have given to me is pure”.

The sum total of the Torah is to teach us how to understand and think about God and uplift earthly life up to God, using the moral power that each human being was given.

Beraishis 3:19, Pages 87-88

 

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Beraishis 1A Free Will and the Greatness of Man

1. God created Heaven and Earth. Nothing preceded God’s creation, hence God has free will and is not bound to any limitations. God breathed from His spirit into Man, hence Man has free will.

(If it were not so, God would not be master over the material that preceded Him. Man could be no better. There would be no free will.)

2. Being a creation of God, created of God’s spirit, Man must understand his greatness and strive for greatness.

Beraishis 1:1, Pages 1-2

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