לכמה ימים ברא הקדוש ברוך הוא את עולמו?
אמר לה: לששת ימים, כדכתיב (שמות כ): כי ששת ימים עשה ה' את השמים ואת הארץ. אמרה לו: מה הוא עושה מאותה שעה ועד עכשיו? אמר לה: הקב"ה יושב ומזווג זיווגים, בתו של פלוני לפלוני, אשתו של פלוני לפלוני, ממונו של פלוני, לפלוני וכו
נלענ"ד the two narratives of פרק א וב being completely separate dimensions. One being a desription of existential structure irrespective of process and time, the other being a description of process and תולדות.
אלה תולדות השמים והארץ בהבראם--כל מקום שנאמר אלה פסל את הראשונים
פרק א is ברא את עולמו בששת ימים while פרק ב is מזווג זווגים of תולדות שמים וארץ, despite both discussing the same thing. One for Being, one for Becoming. Note יושב ומזווג זווגים
18 comments:
I really enjoyed your Blog. :)
Very kind of you to comment and let me know. Thank you very much. - Danny
I'm surprised people have not commented on these precious teachings and thoughts.
I really appreciate your intelligent and humble approach.
Unlike some other Torah blogs, which neither possess intelligence, and certainly not humility.
"...precious teachings and thoughts." -- Yes the egotist in me feels the same as well :-)
please comment (argue, correct, question, disagree, share, etc, etc) whenever, whatever. I don't get to share this part of me with people often. You would be doing me a great tovah. bivracha,
Perhaps the intent is to exclude the idea of something from nothing, aka briyah, "There is nothing new under the sun" (Kohelet)
Meaning, when Rav Yossi says He is mezaveg, he means to say, all he has left to do is mezaveg zivugim, in contradistinction with the six days of creation, where in addition to pairing, being mezaveg, He was also creating.
Another approach,
perhaps the definition of mezaveg is the issue, perhaps the idea of mezaveg only applies when the zivoug is somewhat complex and requires special supervision. The pairing of Adam and Chavah and all the more so day and night etc., is a natural corollary of their creation, with whom else could they paired up with ??? This is more of a
נזדווגו
Afterwards however, pairing people together is relatively (from our reference frame) difficult for there exists a vast pool of other possible mates, moreover one could be living in China, the other in the States, getting them together is somewhat of a miraculous feet (Man has free will), if not miraculous in nature, implying direct intervention, mezaveg.
קשה זיווגן כקריאת ים סוף
Sanhedrin 22
This difficulty translates nicely, as we said.
Now even though the Gemara says this Maamar on a person's second zivoug not first (Sanhedrin, also moed Katan)
We can only derive from here the degree of difficulty, the second is as difficult as qriat yam suf, this does not imply, however, that the first isn't difficult, rather, that it's not as difficulty.
Al pi Hasod, the world could not experience the idea of true zivug until Avraham was born, all of that which proceeded Avraham was an incomplete zivug and cannot be coined a zivug.
אברהם
אבר=that limb
ם=the female counterpart
The Hey ה
that was added to his name was to produce seed.
As is known the hey represents "seed",(among other things, such as Da'at, which are really all synonymous)
As it says "Here is seed for you"
הא לכם זרע
Genesis 47:23
This last explanation is difficult because it implies that there was a gap of zivoug after the 6 days of creation till the birth of Abraham, as it only began with Abraham, while the Ma'amar of Rabbi Yossi appears to imply that after the six days he began the zivug process.
I hear both explanations, although I prefer the second over the first. The difficulties of zivug could be also hinted in the יושב" ומזווג" as well.
Both explanations however would not suffice to explain the two separate narratives of בראשית ברא and אלה תולדות השמים והארץ BOTH DISCUSSING the same event of zivug of אדם וחוה.
"Both explanations however would not suffice to explain the two separate narratives of בראשית ברא and אלה תולדות השמים והארץ BOTH DISCUSSING the same event of zivug of אדם וחוה."
Can you elaborate?
Also i wrote three answers, not two.
The second chapter of Genesis does not occur after the six days of creation. It provides details. I don't understand the relationship you've drawn.
You asked, "Mashmah from Reb Yossi that only after the six days there was zivug, yet we find zivug even within the six days"
Why is this contingent to the second perek of Bresheet ??
I'll be honest with you, I'd like to but it's kind of hard and cumbersome via text. One way to understand where I'm coming from would be to listen to a shiur of my Rebbe R' Matis on Pr' Bereishit http://www.thelivingtree.org/BereishitArchiveIndex.htm or one of his FRAMEWORKS essays on Pr' Bereishit.
However let's try it this way: How do you understand the seeming repetition of בראשית א:כד-לא with that of בראשית פרק ב? How do you understand the midrash saying אלה פסל את הראשונים when they are talking about the same events?
I understand what you're saying. But your question does not appear to be dependent in any way, with the other question you posed.
They are two separate questions. Both requiring an explanation.
It's very hard with text to communicate effectively ... :-(
I was trying to say that I prefer my explanation over yours because it will further explain the two פרקים in bereishit... but let it go for now. this level of detail i think is too difficult to manage via text and the internet.. לצערי הרב
Yeah I didn't like your third explanation at all for answering this question :-) Not that it doesn't have it's place but I just didn't feel like it works here as you mentioned the דוחק yourself... and I stay away from any kabbalistic thoughts that i can't understand in some concrete way.
If you continue reading other parts of the blog and additionally learn some of R' Matis you'll come to understand the distinction I make often between existential vs empirical, or Being vs Becoming. I'd say let this particular post go for now.
Regarding "Eleh"
Eleh is going on the toldot of the Shamayim and eretz. At most it is being posel any previous toldot of the Shayim and eretz.
It's not speaking of the event of creation, but elements of creation, toldot.
Second point, When Eleh comes to be posel, it provides us with new information on the spot, yet here it says These are the Toldot of Shamyim, and says nothing of these toldot, rather it cuts unto another subject. We find no other subject for the toldot other than that which was mentioned before. In other words, one cannot say Eleh comes to be posel, when the Eleh is referring back to the previous subject,( as we said, there are no other things it could refer to) Thus it cannot come to be posel.
Related but not so related.
This question is the very Qushya of Rashi. Rashi asks " Why does it say Eleh toldot haShamayim vehaaretz, yet speaks nothing of these toldot ? Rashi answers
האמורים למעלה
Ahh… that's what i thought, that they are after all two separate questions, and that your answer in addition to answering this question also provides an answer for what appears to be a differentiation between perek alef and beit..
Regarding the Kabbalistic explanation, it was not meant to be a full answer, but a mere allusion to the idea of zivug being emphasized after the six days, albeit not immediately after the six days.
And although i questioned it, it is more of a specious and superficial question, commensurate with the answer provided, which was also flaccid.
For example: "yoshev" could allude to the fact Hashem didn't begin the zivug process until His presence was in some way settled and mizdaveg to the creation, this happened specifically in Avraham's days, as the midrash explains ""When Adam sinned, The Divine Presence was removed to the First heaven(from the earth), When Cain sinned, it was removed to the second heaven, when the generation of Enosh sinned, it was removed to the third heaven, when the generation of the flood sinned, it was removed, to the fourth heaven,, when the generation of the Tower of Babylon sinned, it was removed to the 5th heaven, when the people of Sodom sinned, it was removed to 6th heaven, and finally, when the Egyptians sinned in the days of Abraham, it was removed to the seventh heaven.
Opposite them, stood seven Righteous Men, that brought the Divine Presence back to earth.
Abraham merited, and brought it Down from the 7th heaven to the 6th, Isaac stood, and brought it down from the 6th to the 5th heaven, Jacob stood, and brought it down from the 5th to the 4th heaven, Levi stood, and brought it down from the 4th to the 3rd heaven, Kehat stood, and brought it down from the 3rd to the 2nd heaven, Amram stood, and brought it down from the 2nd to the 1st heaven, Moses stood, and brought it down to earth." (Midrash Rabah, Shir Hashirim 5th chapter, 1st paragraph"
Avraham setted the Shechinah, and once this happened , we merit so to speak to Hashem's Hashgacha, which is required in the case of zivug.(Look in moed Katan 18b where this is stated explicity "From the Torah neviyim Ketoubim that it's from God that a woman is designated to a man")
All this was alluded in Avraham's name.
He was the first Ger, because he was the first to make Gar(settle) Hashem's Hashgacha for proposes of Zivug etc.
And a true zivug can only occur once there was a separation. zivug means joining. Something that was created joined is not a zivug. but a zug.
understood.
I love that distinction between זוג and זווג. That's gold! :-)
With your permission, I'd prefer to wait on the discussion of אלה till a time when we can discuss it face-to-face, if there ever comes the day :-)
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