To mark IDC Herzliya’s 20th anniversary, we spent a day following Prof. Uriel Reichman, IDC’s founder and president, and Jonathan Davis, VP for External Relations, around its delightful campus.
It is the most famous, majestic and influential opening of any book in literature: “In the beginning, G-d created the heavens and the earth.” What is surpassingly strange is the way Rashi – most beloved of all Jewish commentators – begins his commentary:
Rabbi Isaac said: The Torah should have begun with the verse (Exodus 12:1): “This month shall be to you the first of the months,” which was the first commandment given to Israel.
Can we really take this at face value? Did Rabbi Isaac, or for that matter Rashi, seriously suggest that the Book of books might have begun in the middle – a third of the way into Exodus? That it might have passed by in silence the creation of the universe – which is, after all, one of the fundamentals of Jewish faith?
Could we understand the history of Israel without its prehistory, the stories of Abraham and Sarah and their children? Could we have understood those narratives without knowing what preceded them: G-d’s repeated disappointment with Adam and Eve, Cain, the generation of the Flood and the builders of the Tower of Babel?
The fifty chapters of Genesis, together with the opening of Exodus, are the source book of biblical faith. They are as near as we get to an exposition of the philosophy of Judaism. What then did Rabbi Isaac mean?
He meant something profound, which we often forget. To understand a book, we need to know to what genre it belongs. Is it history or legend, chronicle or myth? To what question is it an answer? A history book answers the question: what happened? A book of cosmology – be it science or myth – answers the question: how did it happen?
What Rabbi Isaac is telling us is that if we seek to understand the Torah, we must read it as Torah, which is to say: law, instruction, teaching, guidance. Torah is an answer to the question: how shall we live? That is why he raises the question as to why it does not begin with the first command given to Israel.
Torah is not a book of history, even though it includes history. It is not a book of science, even though the first chapter of Genesis – as the 19th-century sociologist Max Weber pointed out – is the necessary prelude to science, because it represents the first time people saw the universe as the product of a single creative will, and therefore as intelligible rather than capricious and mysterious. It is, first and last, a book about how to live. Everything it contains – not only commandments but also narratives, including the narrative of creation itself – is there solely for the sake of ethical and spiritual instruction.
It moves from the minutest details to the most majestic visions of the universe and our place within it. But it never deviates from its intense focus on the questions: What shall I do? How shall I live? What kind of person should I strive to become? It begins, in Genesis 1, with the most fundamental question of all. As the Psalm (8:4) puts it: “What is man that You are mindful of him?”
Pico della Mirandola’s 15th century Oration on Man was one of the turning points of Western civilization, the “manifesto” of the Italian Renaissance. In it he attributed the following declaration to G-d, addressing the first man:
“We have given you, O Adam, no visage proper to yourself, nor endowment properly your own, in order that whatever place, whatever form, whatever gifts you may, with premeditation, select, these same you may have and possess through your own judgment and decision. The nature of all other creatures is defined and restricted within laws which We have laid down; you, by contrast, impeded by no such restrictions, may, by your own free will, to whose custody We have assigned you, trace for yourself the lineaments of your own nature.
“I have placed you at the very center of the world, so that from that vantage point you may with greater ease glance round about you on all that the world contains. We have made you a creature neither of heaven nor of earth, neither mortal nor immortal, in order that you may, as the free and proud shaper of your own being, fashion yourself in the form you may prefer. It will be in your power to descend to the lower, brutish forms of life; you will be able, through your own decision, to rise again to the superior orders whose life is divine.”
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
Yitzchak thought the Jewish people needed dual leadership: Eisav the physical; Yaakov the spiritual
According to the Sefer Yetzirah, the nature of the month of Kislev is sleep.
Though braggarts come across as conceited, their boasting often reflects a low sense of self-regard
Leaders must always pay attention to the importance of timing.
While our leaders have been shepherds, the vast majority of the Children of Israel were farmers.
Maimonides himself walked and prayed in the permissible areas when he visited Eretz Yisrael in 1165
If a man dies childless, the Torah commands the deceased’s brother to marry his brother’s widow in a ceremony known as yibum, or to perform a special form of divorce ceremony with her known as chalitzah.
Dovid turned to the other people sitting at his table. “I’m revoking my hefker of the Chumash,” he announced. “I want to keep it.”
‘When Unworthy, One’s Number Of Years Is Reduced’
Question: My young daughter was recently diagnosed with autism. She does not function well socially and is extremely introverted, but we have noticed that she reacts very well to small animals. We reported this to her therapist who suggested that we get a dog or cat as a pet. We know that most religious people frown upon having pets, but we hate to see our daughter suffer and want to do anything that would make her happy. Would it be okay to own a pet in the circumstances we described?
Her Loving Parents
Ramban interprets Korban as self-sacrifice, each Jew should attempt to recreate Akeidas Yitzchak.
Dr. Schwartz had no other alternatives up his sleeve. He suggested my mother go home and think about what she wanted to do.
Why does Lavan’s speaking before his father show that he was wicked? Disrespectful, yes. Rude, certainly. But a rasha?
When Jacob was chosen, Esau was not rejected; G-d does not reject.
God wanted to establish the principle that children are not the property of their parents.
The Babel story is the 2nd in a 4-act drama that’s unmistakably a connecting thread of Bereishit
The emphasis on choice, freedom and responsibility is a most distinctive features of Jewish thought.
Sukkot’s duality is that it’s the most universalistic and the most particularistic of all festivals
When we cry from the heart, someone listens; When we cry on Yom Kippur, God hears us.
Who am I? What are the most important things in my life? What do I want to be remembered for? If, as a purely hypothetical exercise, I were to imagine reading my own obituary, what would I want it to say? These are the questions Rosh Hashanah urges us to ask ourselves. As we pray […]
Printed from: http://www.jewishpress.com/judaism/parsha/how-shall-we-live/2012/10/11/
Scan this QR code to visit this page online: