Parshat Breishit
Rabbi Dr. Chaim Wakslak
Young Israel of Long Beach, NY
29 Tishrei 5761
October 28, 2000
Daf Yomi: Nazir 11
Each year we begin the Torah anew with a re-introduction to the mysteries of the six-day process of creation as we read a lengthy description of this most glorious event. Why does the Torah go into such detail to describe an event that is beyond the comprehension of the human intellect? Yet we know that every word of the Torah is there for a reason and here too, hidden in the description of HaShem's dramatic creative process lies a wonderful understanding and a lesson relevant to man's own growth and development.
This approach to the Torah's description of creation is evident in a dispute between the school of Beit Shammai – which states that the heavens were created first, the school of Beit Hillel–which states that the earth was created first, and the Rabbanim – who state that they were created simultaneously (Chagiga 12).
This dispute is significant in that it reveals the underlying attitudes of Beit Shammai and Beit Hillel with regard to the nature of man and a better comprehension of their halachic positions throughout the Talmud. Given the dual nature of man, which includes both spiritual and physical components, Beit Shammai states that heaven or the spiritual realm is of primary importance and in all endeavors every individual is obligated to strive towards the highest levels spirituality. In contrast, Beit Hillel is more appreciative of man's inherent limitations and his earthly nature and offers halachic decisions which are more lenient and tolerant. Each individual starts out at his own level and should strive to build upward from there to achieve a more lofty level of performance and behavior. Hence, Beit Hillel is of the opinion that the primacy of creation belong to the earth. The Rabbonim advocate a balanced approach with each individual assessing the particular issue with a balanced evaluation that factors in the idealism of heaven with the realities of earth.
We understand the Al-Mighty to be perfect and it is our expectation that everything that HaShem created would also be immediately perfect. (This is an idea that raises questions when we consider the notion that HaShem created many worlds before settling on this version, but this concept is beyond the scope of this discussion.) Yet, we find that on each day of creation there was some type of a modification, or at least an adjustment, to what appears to have been the original plan.
From the very first day, when HaShem created light and darkness, we are told that He initially also created a brilliant light. (Or HaGanuz) which possessed such illumination that one could look from one end of the world to the other. HaShem made an adjustment and that special light was hidden and will only be available to the righteous some time in the future.
On the second day HaShem created a division between the waters of the firmament calling them heaven and earth. Once again we find a delicate adjustment. It seems, according to the Midrash, that the waters that were left below complained that they were distanced from the Divine presence. In response, HaShem made a commitment for the future that every sacrifice would require salt, which comes from the ocean waters below and every holiday of Succot there would be water libation during the Simchat Beit HaShoeva.
On the third day HaShem created the earth's vegetation, grass and trees. We learn that it was HaShem's intention that the bark of each fruit taste the same as the fruit it bore. Yet we know that the trees yielded fruits whose taste was not reflected in the bark of the trees which produced them.
On the fourth day when the sun and moon were created it appears that the initial intention was for both heavenly bodies to be of identical size. Again, the outcome was very different in that the moon was reduced in size and serves merely to reflect the rays of the sun.
On the fifth day HaShem created the sea creatures and birds. The Midrash tells us that initially two sea monsters (Leviathans) were created but when HaShem recognized that they would multiply and destroy the world he killed the female partner and eliminated the possibility of procreation. The Midrash continues that the carcass was preserved and will be made available for future use by the righteous.
On the sixth day, when man was created, it appears that the initial design consisted of a man and woman connected as one body and only later was there a re-design resulting in the formation of two separate and distinct male and female beings.
What sense are we to make of the adjustments and modifications which occurred on every single day of creation?
We have been given an imperative to emulate HaShem in all of ways: "Just as G-d is merciful so you shall be merciful, just as HaShem is compassionate so you shall be compassionate". By extension, therefore, it seems logical to assume that just as HaShem is a creator, the one who created the universe, so must we strive to emulate this creative capacity. While we cannot aspire to create in the full sense of HaShem's creative powers (ex nihilo) but on some level we must yet strive to create – if nothing more than to create who we are and what we can innovate in our service of HaShem.
G-d encourages us to confront a challenge for if not why does He place the forbidden Eitz HaDa’at and Eitz HaChaim in the center of Gan Eden (Bitoch HaGan) and not on the periphery where it is less accessible? Apparently, HaShem wants us to face the challenge and make the proper decision.
To face the challenge of creative growth and development, to push ourselves to higher achievement in Avodat HaShem, to climb higher than we have ever reached before is by definition an awesome undertaking. Individuals are often reluctant to face these challenges because of fear of the unknown, fear of failure, insecurity, general complacency and satisfaction with the status quo. HaShem encourages us to become creative people despite the inherent risks, chances of failure and need for re-direction or modification. The greatest Creator of all demonstrates this approach and attitude within the context of His own wonderful and glorious creation.
