Need to Be Needed

We would be living in a perfect world if we could demonstrate that we are needed at least as much as we need. The two accounts of Creation of Man reflect this balance.

The Tale of Two Narratives

Our parsha—Bereishis—is unique because it is the first parsha of the Torah. It is also arguably one of the most enigmatic sections of the Torah. In spite of the extensive treatment the creation of the world gets in this week’s parsha, it remains, arguably, the most elusive narrative in the Torah (See Nachmanides’ commentary on beginning of Genesis.)

One of the difficulties with the way creation is treated in the Torah is the existence of two narratives of creation that are dissimilar. It is axiomatic in Judaism that there is not even one word or letter in the Torah that is superfluous. Yet, occasionally, as in the creation narrative, we find that the Torah will discuss the same matter several times. It is obvious that the Torah wishes to impart a moral lesson for to us by repeating a story, verse or phrase.

There are at least four general approaches to the idea of repetition in the Torah: Urgency, importance, affection and general vs. specific.

An example of urgency is Joseph’s interpretation of Pharaoh’s dream: “As for the repetition of the dream, it is because G-d is hastening to do it.” Pharaoh had the same dream twice because it was G-d’s way of telling him that the seven years of famine— that were alluded to in his dream—would begin very soon.

An example of a repetition that is due to stringency is the repetition of certain laws, such as the Sabbath. The reason the Torah repeats the prohibition of working on the Sabbath is to underscore its importance.

When the Torah tells of how Eliezer, Abraham’s servant, found a suitable wife for Isaac, the Torah repeats this narrative. Rashi, citing the Talmud, explains that the stories that involved the Patriarchs were very dear to G-d. As a sign of affection, the story, in vivid detail, is repeated.

This approach can also explain why the story concerning the building of the Mishkan- Tabernacle is repeated several times. The Tabernacle was very dear to the Jewish people and to G-d. The construction of G-d’s “dwelling place,” was an indication that G-d was willing to reconnect to the Jewish people after the golden calf affair. It can be compared to a person who was separated from his wife and then was reconciled with her. The experience is so precious that one cannot stop talking about it.

The creation narrative is repeated, Rashi explains, because the Torah first gives us a general overview of the subject of creation and then the Torah focuses on some of its details.

And while Rashi’s explanation is simple and straightforward, one can probe beneath the surface meaning of the text and detect an even more profound understanding of the differences that exist between version number one and version number two that justify the repetition of this story.

Don’t Faint! Be Needed!

To understand the difference between the two narratives of Creation the following anecdote will be helpful.

A very learned follower of the great Chassidic Master, Rabbi Schneur Zalman of Liadi (the founder of the Chabad movement) also known as the Alter Rebbe, came to his mentor with a list of needs and requests. He wanted the holy rabbi to pray that G-d grant him his requests. The rabbi gave him a penetrating look and said: “You write what you need, you do not write why you are needed.” Upon hearing these sharp words from his holy teacher, the man fainted. He realized how self-centered he was. When he was revived he devoted the next few weeks to profound introspection and his whole life changed.

Adam the First: The Entire World was Created for Me

When one views the first narrative of creation, particularly, the section about the creation of Adam, we see what the relationship a human being has with the rest of the world. Everything was created before man so that it could serve his needs, as the Torah states explicitly that Adam would exercise dominion over all the other creatures. The Talmud (Sanhedrin ) echoes this sentiment when it declares:

`“Why was man created alone? To teach us that everybody is required to say, ‘The world was created for me.’”

This was clearly a description of how G-d provided for the needs of the human being.

Adam the Second: Custodian of the World

The second version of creation, where the creation of Adam precedes the description of the creation of the animals and plants, is about why Adam was needed.

What was Adam’s role in the world? The Torah answers this in several ways: He was needed to cultivate the earth and to make vegetation grow; he was needed to name the creatures; and, he was needed to work on the Garden of Eden and protect it.

Figuratively, this means that G-d appointed the human being as the custodian of the world, to make sure that the world conforms to G-d’s idea of a Garden of Eden. G-d wants a Paradise here on earth, so He created us to make that possible and to preserve it for the future.

A reminder of this second role of Adam can also be found in the statement of the Talmud (Sanhedrin ) that a person should not become too haughty because “even a gnat preceded you.” Adam was the very last creature because his task was to serve the rest of the world. When we fail to serve the world in accordance with our G-d given responsibilities, we should realize that we are inferior to all creatures.

Messianic Age: Adam I and Adam II combined

We are living in unique times. Both narratives—or descriptions and definitions of the human being—are being fleshed out in the world around us.

Frequently, the two narratives compete for our allegiance. Narrative number one that sees Adam’s entitlement is not interested in Adam’s role as a servant. Conversely, the Adam II type cannot enjoy the world he or she serves.

How does one reconcile the two diametrically opposite perspectives? Either I am here to be served or to serve. How can it be both?

The answer is Shabbos!

Sandwiched in between the two Adam narratives is the Sabbath.

Shabbos is simultaneously the culmination of the work week and the beginning of a new week. Even as we enjoy the fruit of our labor on Shabbos, Shabbos elevates us to see the world from a Divine perspective that removes the obsession with our own interests and rights. Shabbos helps us focus on the spiritual and selfless dimension of our personalities. Shabbos then infuses the forthcoming week with the sensitivity associated with Adam II.

We are now living on that threshold in which we make the transition from Adam I to Adam II. More precisely, the Messianic Age—which is referred to as the Shabbos of existence— enables us to perfect and synthesize the two Adams.

We are already seeing evidence of this fusion in the world. On the one hand, the human being has achieved such scientific prowess that he can control all of nature to serve his needs. But, simultaneously, we have reached the point in the world’s development where a growing number of people recognize the human being’s need to make the world into not just a civilized world, but a world of goodness and kindness.

We are now on the verge of seeing how the original plan for the world to become a “dwelling place,” for G-d, or a veritable Garden of Eden, is soon to be realized with the imminent coming of Moshiach. Moshiach will restore the world to the state of Paradise that existed when Adam was first created.

From the book Light from the Future: Parshas Breishis by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.