We’re about to begin the year 5777 and sooner or later, someone will wonder, “5777 years from WHAT?”
The simple answer: 5777 years from the creation of the world, as determined by counting back years in the Bible.
You and I both know that human beings weren’t created on the sixth day after the Big Bang. We could get into a very interesting discussion about “days” in the context of creation (literal days? or something more metaphorical? or is the Creation story not really about time at all?). Or we could stomp off harumphing about how the Bible and science are completely incompatible.
The truth is that religion and science had a battle long ago, and many of us decided that scientific method was better at addressing the “how” of the world, so we quit looking to the Bible for science. Torah explores the meaning of creation, a question that science can’t and won’t address.
BUT – long before we abandoned the notion of a six day Creation a few thousand years ago, we Jews began numbering the years by a certain pattern. We remember many things in terms of their placement in Jewish time. Also we are “a stiff-necked people” and we cling to some things just to be stubborn. So even though it is a bit anachronistic, we still number our years by the old system. On Rosh Hashanah morning, the shaliach [service leader] will announce the arrival of the year Five Thousand Seven Hundred and Seventy Seven.
So the more complex answer to the question, “Why 5777?” is “Tradition!”
This week we begin reading the Torah again from the beginning, starting with the two famous creation stories in Genesis 1 – 3.
That’s right, two stories. They aren’t long. For this exercise, go read them both. One begins at Genesis 1:1, and the other starts at Genesis 2:4. Take notes as you read, just a quick list of what happens in each. Then compare the two lists for the two stories.
See anything interesting? These are two different stories! They contradict each other in many ways. We are often conditioned by Sunday school classes to “blend” the two stories to avoid seeing the differences, but I encourage you to look for those differences.
Now ask yourself: why are there two stories that contradict each other? (Please, I would love to hear your answers in the comments!)
OK, now I am going to be a pushy teacher and instead of leaving you with your own delightful thoughts about that question, I’m going to offer you an idea of my own about it. If you’d rather not, by all means, just stop reading at the little line below.
My theory: those two conflicting stories are there as a clue that we were never intended to read these stories as history. They aren’t “what really happened” – they can’t be, they contradict.
What they are is a collection of basic ideas about the world, a Jewish worldview:
The world is not chaos, there is an underlying Unity of some kind.
Human beings are constructed to live in relationship with one other.
Human beings do not “own” creation.
Life is not easy.
… and many more.
I imagine you can distill other ideas from these stories, ideas about the world and our place in it. I hope you’ll share those ideas in the comments.
Last night’s sunset was downright creepy. The Sabbath departed amidst the smoke of several huge fires upstate. The horizon was obliterated by the filth in the air; the murk appeared to swallow the burning orange ball of the sun.
The land is dry from four years of drought. Unwise management in the past has left us with a huge fuel load in many of our wild lands, and in some places there are stands of exotic (non-native) plants that add to the danger because they are rich in super-flammable oils. Now firefighters are risking their lives to try to protect people, animals, and property from the ravages of the fires – and fire season in California has months yet to go.
At least twice every day from the end of Sukkot to Passover, an observant Jew prays the words, “Mashiv haruach umorid hagashem.” [who causes the wind to blow and the rain to fall.] It is a daily prayer for rain, composed originally in the Land of Israel, which has a climate much like ours in California. Rain falls mostly in the wintertime, and it is scarce enough to be a constant concern. So it became our practice to pray for rain in its season.
In the dry season, we pray for dew (“morid hatal”) which reminds us that the tiniest drop of moisture is precious. When we cannot expect rain, we must still pray for dew, so that life can continue. The very text of our prayer causes us to remain mindful of water, regardless of current circumstance.
According to the experts, a lack of mindfulness about water is a big part of our problem right now. We have consumed recklessly, assuming that the snow will come to the Sierras so that we can plant whatever and wherever we want. We can use water – a limited resource – in whatever way amuses us, and we act as if we can afford to waste it.
Some Jews also recite the verses from Deuteronomy that make up the “second paragraph” of the Shemain their daily prayers:
So if you listen carefully to my mitzvot which I am giving you today, to love the Eternal your God and serve him with all your heart and all your being; then I will give your land its rain at the right seasons, including the early fall rains and the late spring rains; so that you can gather in your wheat, new wine and olive oil; and I will give your fields grass for your livestock; with the result that you will eat and be satisfied.’ But be careful not to let yourselves be seduced, so that you turn aside, serving other gods and worshipping them. If you do, the anger of the Eternal will blaze up against you. He will shut up the sky, so that there will be no rain. The ground will not yield its produce, and you will quickly pass away from the good land the Eternal is giving you. Therefore, you are to store up these words of mine in your heart and in all your being; tie them on your hand as a sign; put them on your forehead;teach them carefully to your children, saying them when you sit at home, when you are traveling on the road, when you lie down and when you get up; and write them on the door-frames of your house and on your gates — so that you and your children will live long on the land the Eternal swore to your ancestors that he would give them for as long as there is sky above the earth. – Deuteronomy 11:13-21
Some may scoff and say, “Oh, rabbi, do you really think that drought is a punishment from God?” I believe that it is, given my understanding of “God.” When we disregard the laws of nature, when we act as if we can consume resources at will, without concern for anything or anyone else, when we worship the idols of the market and technology, we court disaster.
What can we do? Prayer and study are a beginning. Let us listen to the words of our prayers as we say them, and remember that we are merely stewards of creation, not the owners of it. While some make a pshat (surface) reading of Genesis 1 and say, “Ahh, we can do whatever we want!” the rabbis have long cautioned us that this is an improper reading. In Kohelet Rabbah 7:13, we learn that:
God showed Adam around the Garden of Eden and said, “Look at my works! See how beautiful they are — how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.”
The words of Torah in our prayers teach us that we are the stewards of creation. We have more important things to do than merely to consume goods and services. We must care for creation, and for one another, whether we do that by fighting fires or by conserving limited resources. We can do it in our homes and in the voting booth. We can do it with our choices about consumption and tzedakah.
When God was creating the heavens and the earth…. – Genesis 1:1
I’m from Tennessee, home of The State of Tennessee v. John Thomas Scopes,the infamous “Monkey Trial” in which Clarence Darrow faced off with William Jennings Bryan in the tiny court house in Dayton, TN. I learned as a child about Creationism and its variants: Young Earth Creationism, Gap Creationism, Progressive Creationism, Intelligent Design, etc. And no, I am not providing links: google them if you want. As far as I’m concerned, they are all nonsense.
Lately I’ve heard from the New Atheists (ok, I’ll give them a link) that “all religion” teaches such nonsense, and therefore religion is bunk. None of these folks appear to have been near a synagogue lately, because I don’t know of a branch of Judaism that espouses a literal understanding of the Creation stories in Genesis. I’m sure that there are Jewish fundamentalists somewhere who believe it, but if you ask a panel of rabbis, from Modern Orthodoxy to Reform, we’ll all say politely that the Creation stories are meant to be understood as metaphor. Then we’ll disagree about how to interpret it, and that’s where it will begin to be interesting.
Anyone who gets all hot and bothered over six days of Creation and monkeys and whatnot is missing the point of the Creation stories. (Yes, stories plural, because there are two of them in Genesis, and they contradict one another in more than details. Read Genesis 1 and 2, if this is news.)
Among other things, these narratives point to a notion of the world as a place that teeters between order and chaos. At the beginning of Genesis 1, all is tohu-va-vohu: a sort of murky chaos where “darkness was over the surface of the deep.” God makes order of the chaos, separating light from darkness. Then this same God makes new things with words: light, sky, dry land, sea, plants and animals. Every step of the way, God is separating, organizing, making order out of that original, chaotic tohu-va-vohu.
And then, with words and clay and breath, God makes human beings. We are different from plants and animals; it took more than words to make us. We make choices, sometimes bad choices, sometimes good choices. In that, we are like the Creator. As the story says, we are made b’tzelem Elohim, in the image of God.
Which brings us back to the Monkey Trial: the distress of the Creationists was twofold: first, that the scientists seemed to be saying that the Bible was not true. Certainly scientists say that Genesis is not literally true. Science does not comment on whether Genesis may convey some other kind of truth, because all it can speak to is scientific knowledge.
The second thing that bothered the Creationists was the idea that somewhere back in the past, grandpa might have been a monkey, or a monkey-like being. This idea was profoundly repulsive to them, because they saw in the Biblical story and they felt in their guts that human beings are different from animals in an important way.
I agree that they are seeing an important Biblical truth: humans are different from animals. We have responsibility for our behavior in a way that animals do not. Where the Creationists and I differ is that they think it is important that human beings were never anything but human. I would argue that in the Bible it already says that we were something else: in the Bible it says we were clay. Frankly, I don’t think it matters whether grandpa was a monkey or a mudpie.
And what about God? What if we were to see “God” not in some cartoon image, but as a Factor that moves the world from tohu-va-vohu, from entropy, towards something organized and meaningful, separating light from darkness, sea from dry land?
The real problem with Creationism and its ilk is that it wants answers, not questions. Good science asks questions, and when it gets an answer, looks for more questions. Judaism does the same: it seeks questions, and more questions. The more often we read the Creation stories, the more questions we will ask.
A rabbi was setting up her home, to make it more suitable for feeding people and welcoming them. She went on the internet and ordered a table and chairs for the patio. Then she called the local appliance company and talked to them about a washing machine. There had been a washing machine in this house before, and everything seemed all set up for a standard size machine. Then she waited.
The first delivery man arrived, with the table and chairs. He got them off his truck, and dumped them on the front walk. The rabbi began to open the boxes to check for damage. He made a comment about suspicious women. Then he stuck his clipboard at her and said, “Sign here.” The rabbi felt a little nervous about this guy, who seemed angry about something, so she didn’t ask if he could help her get the boxes inside.
The rabbi wondered how she was going to get the furniture into the house. She figured she would call friends. She felt annoyed, but shook it off.
The second delivery man arrived, with the washing machine. He came into the house and looked where we would put the machine, and he frowned. “I think there may be a little problem,” he said, “Machines are bigger than they used to be.” He fished out his tape measure and sure enough, the machine he had delivered was not going to fit.
“Oh no!” said the rabbi. “I am so sorry you made this trip for nothing!”
“We will measure to make sure the next one fits,” he said, very kindly, and so he did. Then he said, “I need to take photos, so that my bosses will know that I really measured.”
The rabbi felt badly that his bosses did not trust his word, but she was very happy. The delivery man could have left her feeling stupid or angry, but instead he taught her the secret of allowing 4 inches for the hose, which she had not known. She called the appliance company to order a smaller machine, and to tell them that Mr. Diego was a great delivery man.
I have no idea what was going on with the gentlemen who delivered things to my house this week. I just know that one of them left me feeling nervous and annoyed, and the other left me feeling good, even though he was the one who delivered a disappointment.
They reminded me of the power we all have in even the most trivial encounters. We create worlds with our words, just as in the Creation story of Genesis 1. The first delivery man created a world that seemed dangerous and unfriendly. I have no idea what was going on with him, but I knew I didn’t want to ask for any favors, and I definitely didn’t want to invite him into my home. The second guy had totally the opposite effect: he came to bring a washer, but ultimately had to deliver bad news, but he did it with such kind words that I was glad our paths had crossed. The “world” he created with his words was a world in which he had the power to treat me well, and so I responded by calling his company to tell them he’s a great guy. This was a world in which people have the power to do the right thing.