As an American living in Toronto, I always find it entertaining listening to Canadians talk to me about American Politics. Among the most entertaining aspects of the discussion occurs when the discussion veers towards the level of ignorance of the American electorate. Canadians are shocked when I agree with the assessment that the American electorate is essentially uninformed, remarkable unscientific, and proud of their ignorance. Even worse than the American electorate's pride in its ignorance is the pride of many officials who seem genuinely proud of their own ignorance. I am not at all proud of this long tradition of anti-intellectualism in the United States. Nowhere is this more evident than in the underlying debate within the Republican Party. One of the candidates is adamant about teaching Creationism in the school as a viable alternative to evolution, suggesting that evolution is not conclusive. Several weeks ago there was an editorial cartoon about the state of Texas teaching “Creationism” in the schools as an alternative to evolution. There was a picture of girl sitting at a table. With a pencil in her hand and paper on the desk; she was clearly taking notes. A book was open, and on the spine of the book it said “Holy Bible” and there was a cross next those words. Clearly the girl looked as if she had a Bible assignment. Her father is walking out the door and says the following, “Gee, I would really love to help you with your SCIENCE homework, but I am not familiar with your new science textbook.” Quite clearly, there is a natural tension between the scientific explanation mankind’s origins and the biblical explanation of mankind’s origins. This issue, of course, is merely symbolic of the role that science plays among the most socially right wing members of the American electorate. One of the candidates has even criticized the Republican Party suggesting that their “anti-scientific” fear mongering will cost them the election.
This Shabbat we read from Parshat Breishit. It is the first Parsha of the first book of the Torah with the same name, Breishit. In the course of five chapters we encounter numerous narratives some of which seem unrelated and some of which seem contradictory and all of which seem to be at odds with our scientific understanding of the beginning of life here on earth. In the first chapter we read of a creation narrative that begins with nothing and culminates in the creation of mankind. In the second chapter we read a narrative that begins with the creation of Mankind. In the third chapter we read a narrative about the serpent convincing Adam v’ Chava to eat from the forbidden Tree of Knowledge and the resulting expulsion from Gan Eden. In the fourth chapter we read a narrative about the next generation, Cain and Abel, sibling rivalry and fratricide. The parsha concludes with the genealogical listing of the ten generations between Adam and Noach.
While the narratives seem distinct and unconnected; they are all bound by one significant theme. Each narrative reminds us of why there is no tension between these narratives and science. Each narrative deals with the nascent awareness of God’s presence within the world and within human life. Science is not concerned with mankind’s awareness of God’s presence within human life. In the first chapter we read Vayivarech Otam Elokim Vayomer Lahem Pru u’Rvu UMilu et Ha’Aretz – And God blessed them and he said to them, “Be Fruitful and multiply and fill the earth” (Gen.1:28). When receiving a blessing, the receiver is keenly aware that there is something more powerful. In the second chapter we read the verse, Vayipach B’Apav Nishmat Chayim Vayehi Ha’Adam L’Nefesh Chayah- And breathe into his [man’s] nostrils the breath of life; and man became a living soul (Gen 2:7). From this text we learn that creation is not a necessarily a physical concept but rather a spiritual concept. God infused mankind with a soul, a godly aspect that is very different than the purely physical aspect or scientific aspect. In the third chapter we read of Adam v’ Chava’s explicit awareness of God’s presence, Vayishmu et Kol Adoshem Elokim mit’haleich BaGan L’Ruach Ha’Yom – and they heard the voice of the Lord God walking in the garden in the breeze of the day…(Gen 3:8). One could only “hear the voice of God walking” if one already possessed some type of spiritual awareness. Once Adam and Chava ate from the tree of Knowledge, the souls they were infused with were now “turned on”. Finally in chapter 4, we read Va’Yavei Kayin Mipri Ha’Adama Mincha La’Adoshem. V’Hevel Heivi Gam Hu Mib’Chorot Tzono – Kayin brought of the fruit of the ground an offering to the Lord. And Avel, he also brought of the firstling of his flock (Gen. 4:3-4) God’s presence is not only felt, but by the end of the Parsha, mankind is reaching out to God.
Creation is the story of our awareness of God’s presence. It is a story of spiritual enlightenment in its most primitive sense. As we celebrate the first Shabbat of the new cycle of Torah, we have an opportunity to experience creation again. We have the opportunity to participate in creation, to renew our relationship and to improve our awareness of God’s presence in our lives.
Peace,
Rav Yitz
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