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
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The Torah never reveals what the luminaries actually are. We are only taught about them in relation to the earth, as light bearers. What other purpose they may have lies beyond the scope of considerations which the history of the creation wishes to explain to us. It only speaks of their influence and purpose for the physical and spiritual earthly world.
Beraishis 1:17, Page 22
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The earth and all it’s creatures may have other relationships that we don’t know about. They may be serving other purposes beyond our awareness. That is not our concern. What we need to know about them how they can be or service to Man in Man’s growth in coming close to God. When Man is aware of his role as Adam, all the creatures he makes use of become elevated as part of Man’s frre-willed service to God.
Beraishis 1:26, Page 31
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When the Torah first uses the Name of God י-ה-ו-ה, RSRH writes that the deepest meaning of this Name remains hidden from us. He goes on to say that while many understand this name to mean “Eternal”, that Name is “a metaphysical, transcendental conception which has scarcely any application to …. our lives and existence.” He goes farther and says that while it does describe the nature of God, it “leaves our hearts cold, contains nothing for our lives, and hence has no relationship with מדת הרחמים.” He then develops an understanding of this Name as the God of mercy, the God of History, the God who steps in to make changes in the set order of nature for the needs of educating Man.
Beraishis 2:4, Page 49
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As a a result of Man’s sin God was מתהלך בגן – God withdrew to a limited sphere. Our sages understood this s to mean that God was withdrawing to some degree from Man, סילוק שכינה, choosing to stay within the proximity of holiness. Man’s had chosen to not be holy.
Later in the Torah we find that when our camps are holy, God is to be found there. When we have made our מחניך קודש, then we find כי ה’ אלקיך מתהלך בקרב מחנך.
The lesson is clear. God can be heard in our camps, in our day to day lives on earth – not via some emotional, spiritual high or by some kabbalistic elevation to another state of being. God will be close to us in the midst of our regular, earthly lives when we live our lives in holiness, according to His will.
God withdrew from them in the garden, the garden being a place on earth. When Adam and Eve were living their lives according to God’s will, He could be sensed on earth.
Beraishis 3:8, Pages 78-79
