(יג) ראה את מעשה האלקים כי מי יוכל לתקן את אשר עותו - בשעה שברא הקדוש ברוך הוא את אדם הראשון, נטלו והחזירו על כל אילני גן עדן, ואמר לו: ראה מעשי כמה נאים ומשובחין הן, וכל מה שבראתי, בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי, שאם קלקלת אין מי שיתקן אחריך.
(13) Look at God's work - for who can straighten what He has twisted? (Ecclesiastes 7:13). When the Blessed Holy One created the first human, He took him and led him round all the trees of the Garden of Eden and said to him: “Look at My works, how beautiful and praiseworthy they are! And all that I have created, it was for you that I created it. Pay attention that you do not corrupt and destroy My world: if you corrupt it, there is no one to repair it after you.
Reflection Question
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What stands out about this text to you?
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Does the line, “And all that I have created, it was for you that I created it.” make you uncomfortable? Why would the Divine say this?
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The Divine warns Adam: “Pay attention that you do not corrupt and destroy My world: if you corrupt it, there is no one to repair it after you.” What feelings or thoughts arise when you hear this?
"And do you think you will live another seventy years and eat the fruit of this tree?"
(ד) וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה (בראשית ב, יט), בְּעוֹן קוֹמֵי רַבִּי יוֹחָנָן בֶּן זַכַּאי, כְּתִיב (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, וּמַה תַּלְמוּד לוֹמַר וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה, אָמַר לָהֶן לְהַלָּן לַבְּרִיאָה, וְכָאן לְכִבּוּשׁ, הֵיאַךְ מַה דְּאַתְּ אָמַר (דברים ב, יט): כִּי תָצוּר אֶל עִיר יָמִים רַבִּים, אָמַר רַבִּי אַחָא בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת הָאָדָם, נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶן (בראשית א, כו): נַעֲשֶׂה אָדָם, אָמְרוּ לוֹ אָדָם זֶה מַה טִּיבוֹ, אָמַר לָהֶן חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, הֵבִיא לִפְנֵיהֶם אֶת הַבְּהֵמָה וְאֶת הַחַיָּה וְאֶת הָעוֹף, אָמַר לָהֶם זֶה מַה שְּׁמוֹ וְלֹא הָיוּ יוֹדְעִין, הֶעֱבִירָן לִפְנֵי אָדָם, אָמַר לוֹ זֶה מַה שְּׁמוֹ, אָמַר זֶה שׁוֹר, זֶה חֲמוֹר, זֶה סוּס וְזֶה גַּמָּל, וְאַתָּה מַה שְּׁמֶךָ, אָמַר לוֹ אֲנִי נָאֶה לְהִקָּרֵא אָדָם שֶׁנִּבְרֵאתִי מִן הָאֲדָמָה, וַאֲנִי מַה שְּׁמִי, אָמַר לוֹ לְךָ נָאֶה לְהִקָרְאוֹת אֲדֹנָי, שֶׁאַתָּה אָדוֹן לְכָל בְּרִיּוֹתֶיךָ. אָמַר רַבִּי אֲחָא (ישעיה מב, ח): אֲנִי ה' הוּא שְׁמִי, הוּא שְׁמִי שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן. חָזַר וְהֶעֱבִירָן לְפָנָיו זוּגוֹת, אָמַר לַכֹּל יֵשׁ בֶּן זוּג וְלִי אֵין בֶּן זוּג, (בראשית ב, כ): וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ, אֶתְמְהָא, וְלָמָּה לֹא בְרָאָהּ לוֹ תְּחִלָּה, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא עָתִיד לִקְרוֹת עָלֶיהָ תִּגָּר, לְפִיכָךְ לֹא בְּרָאָהּ לוֹ עַד שֶׁתְּבָעָהּ בְּפִיו, כֵּיוָן שֶׁתְּבָעָהּ, מִיָּד (בראשית ב, כא): וַיַּפֵּל ה' אֱלֹהִים תַּרְדֵּמָה וגו'.
(4) “The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19).
“The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination,13He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination. as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19).
Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me.
He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future;14See Genesis 3:12. therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
Reflection Question
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What does this story reveal about Adam’s wisdom?
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Can you share a story or memory you have from your place of origin?
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When did you feel the most connected to your birthplace? What is your relationship to it now?
“You are earth and you will return to earth” Bereishit 3:19.
“The Shekhinah, the Divine Presence, resides in the altar of earth” Zohar 1, 49a