Summarizing the writings of Rabbi Samson Raphael Hirsch
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
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
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
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
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
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
The purpose of writing the story of creation is not intended to reveal hidden matters which are beyond our grasp to understand. The purpose is rather to make it clear that everything that lies before us no matter how diverse; Heaven and Earth, light and darkness, plant life, animal life, land and water, etc. – was formed, separated, ordered and governed by the Creator.
Beraishis 1:6-7, Page 12
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
As אותות, the luminaries make us aware of God’s power and his management of the world.
As מופתים, the luminaries not only inspire belief but convince and influence Man’s power of self-will.
By means of the luminaries, מועדים are determined. (A מועד is a fixed place and time to meet)
In general, the luminaries serve for all Mankind as אותות. The stars, the regulated cycles of the sun and the moon, declare “There is a God!”
At certain moments in history the luminaries (or the sky), have served as signs of God’s promises:
After the flood, God showed Noah the rainbow in the sky and called it an אות of the covenant God was making between Himself and all of Mankind.
When God told Avraham that he was going to be the father of a nation, He showed him the stars and said “so will be your children”.
When Israel was to leave Egypt, Moshe was shown the moon and God told him that the moon is a symbol of the Jewish people’s ability to struggle through the darkness and emerge to the light. (see some very inspiring words about קידוש החדש on page 24)
God appointed מועדים, times for Israel to come before Him and in union with His Torah, to refresh Israel’s memory of its redemption and being made holy. These holidays are connected to the cycles of the luminaries so that Israel bears in mind that the same way God rules over nature so does He rule over history.
Beraishis 1:14-19 Pages 23-24
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
God speaks to all of Creation in the “royal we” and says “Let Us make Adam.” Just as a benevolent king directs his subjects for their betterment, so too God’s announcement in advance of creating Man tells Creation that the creation of Man is for its benefit, will bring it to a higher level.
The word for Man is אדם. The word for the earth,אדמה, is derived from the word אדם.
The color red is אדום. When one shines light on a prism, the least refracted ray of light through the prism is red. This is paralleled in Man’s existence on earth. The prism represents the physical realm we live in. The light shining on the prism represents God’s light. Man is red. Man is the being inhabiting this world nearest to revelation of the divine. Man’s task is to sense God and bring God into this world by living in accordance with His will, thereby infusing this world with Godliness. The world will happily respond and flourish when Man does so. Therefore the name for the earth is אדמה, the feminine form of אדם. (The feminine form being that which nurtures and develops that which it receives. GS) When Man brings God into the world, the world responds in kind.
There are a number of related Hebrew words that further develop this concept:
Man is God’s footstool – הדום- on earth.
Man is God’s seal – חתם- on creation.
Man’s mission can be understood in being created as a likeness – (דמ(ה- to God.
Based on the above, RSRH translates the word אדם to mean representative (of God in this world).
Beraishis 1:26, Pages 29-30
צלם means an covering or a bodily form. If God wished to appear cased in exterior visible form, representing His compassion, love and justice, He would appear in the figure he gave Man.
No man can be like God, but as אדם he must strive to be similar to God. Man should not allow anything within himself or about himself that is contradictory to God.
Man’s mission is to become holy – to work oneself up toward God’s holiness.
Beraishis 1:26, Pages 30-31
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 missin 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
While the earth and its creatures may serve other purposes of which we are unaware of, Man is given permission for the fulfillment of his human calling, to make use of (only) those creatures he may need. If Man does this truly as אדם, a representative of God, the world will gladly allow this. When used in this way Man is not enslaving the creatures but rather elevating them into the sphere of serving God out of free will (a sphere that they alone, as animals, do not live in GS).
Originally (the first 1526 years) Man is not allowed to kill living creatures.
God gives Man more complete control over the raw materials of the earth to use all of it and puts his stamp on it, molding and making use of it as he sees fit.
Beraishis 1 27-28, Pages 31-32
Equal
Although all living beings were created male and female, only by Man does the Torah point this fact out. The underlying message in this is that both sexes were created equally by God in His likeness and both are equally given their tasks by God.
This is also evident in the verse changing its wording. At first it states בָּרָא אֹתוֹ but then immediately after the Torah states זָכָר וּנְקֵבָה בָּרָא אֹתָם, indicating that man and woman’s role are of equal importance.
Partners with individuals roles
The Hebrew word for male, זכר, is related to זכר – remember, סגר – close and סכר shut.
The males are the spiritual keepers and links in the chain of the tradition.
The Hebrew word for female is נקבה, meaning to determine, decide, fix.
The woman joins man in his efforts (and concretizes and gives practical meaning to the Torah the man brings into the home. GS)
Beraishis 1:27, Page 33
———
God blessed Man and Woman and to both of them did He give the command to fulfill the mission on Mankind on earth.
Beraishis 1:28, Page 33
God blessed Man and Woman and commanded them (they must chose of their own free will to obey) Be fruitful, multiply, fill the earth and conquer it.
1. Be fruitful – Marriage. The most noble traits of godliness and humaneness, innate in all parents, unite to produce children.
2. Multiply – The Home. Found a home where you will nurture and educate your children, thereby creating an environment where your ideals and values become theirs.
3. Fill the earth – Society. This is not merely a mission for individual families. Create a society where these higher values are fostered and encouraged.Every individual must concern himself with the whole.
4. Conquer the earth. Only when the first three conditions are met, is Man granted permission to make use of God’s world. All his possessions are to serve the higher goal of creating the generation and society of godly people.
There is no division in life between holy and mundane. Building a family and being part of society are not separate and distinct from divine matters. They are one and the same. God asks for the whole of life to be dedicated to His service. The is the calling of אדם.
Beraishis 1:28, Pages 33-36
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
The root of the word for food is אכל. Bearing other related words in mind, this word implies that food is integrated into the personality of the one who consumes it. We may only eat food that is in line with our personality and does not cause a negative influence.
Only God truly understands our makeup and can determine which foods are allowed to be eaten. Originally, Man was only allowed to eat the seeds of agricultural plants (such as grain) and fruit. Animals were to eat leaves and herbs.
After the flood Man was permitted to eat animals. This may have been an accommodation to the climate changes which limited the availability of grain and fruit.
Beraishis 1:29, Page 37
After all the parts of creation were in place, God looked at it all – כל- and said it was very good.
The word כל in its deeper sense means the purpose behind a totality of (seemingly disconnected and even contradictory) parts.
From a superficial perspective, the world seems imperfect. There is much suffering and hardship. True good, however, “very good”, is that which fosters spiritual and moral growth. Sometimes this may not be immediately apparent in this world. Everything in this world is for a higher purpose. We are in this world moving towards the next world. Looking at it “all”, it is very good.
This is the meaning behind the Midrash Rabbah on this verse which states that the words “very good” were referring to suffering, death and the evil inclination! All of these, despite the hardship and difficulties they create, enable Man to climb higher and grow closer to God. They must exist.
The totality of God’s creation is very good.
Beraishis 1:31, Pages 38-39
All of creation waited in anticipation for Man to arrive. When Man makes proper use of the world, all of the world has meaning.
When in the course of time Man misused the world and didn’t live up to his calling, the unfulfilled earth waited in anticipation for Israel to receive the Torah and begin the process of bringing all of Mankind back to its mission and calling as אדם.
Therefore, the Midrash teaches us, God made a condition with the earth that if Israel accepts the Torah, all is good, but if not, the earth should revert to confusion. It is through Israel that the world receives the Torah. It is through the Torah’s message that Mankind and the earth find their true purpose. (The sixth refers to the 6th day of Sivan when the Torah was given)
The sixth also teaches us to extend part of the sixth day of the week into Shabbos. The sixth day of creation, the day that concludes all of creation, with Man’s mission, gives meaning to the previous days. Shabbos is a continuation and constant reminder of this sixth day message.
Beraishis 1:31, Pages 39-40