Bereishit:  In Hiding

October 8, 2015 at 7:36 pm | Posted in Bereishit | 1 Comment
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Humankind and God have been hiding from each ever since the garden of Eden, according to the first portion of the first book of the Torah, Bereishit (“In a beginning”).

At first, humankind is as close to God as an infant is to its mother.

And God formed the adam of dirt from the adamah, and [God] blew into its nostrils the neshamah of life, and the adam became an animated animal.  (Bereishit/Genesis 2:7)

adam (אָדָם) = human, humanity, humankind.

adamah (אֲדָמָה) = ground, earth, soil.  (The words adam and adamah come from the same root.  Rabbi Aryeh Hirschfield, of blessed memory, once translated adam as “earthling”.)

neshamah (נְשָׁמָה) = breath, soul.

In other words, a human is made out of two ingredients: the earth and the breath of God.  Our souls are God’s breath.

Fig Tree

Fig Tree

God removes the adam from the earth and places it in a mythical garden of Eden, telling the adam to eat from any tree except the Tree of Knowledge of Good and Bad, …because on the day you eat from it, you must die. (Genesis 2:17)

Like an infant the adam is immersed in its ongoing experience, unable to think for itself.  So it avoids the Tree of Knowledge.  Then God divides the adam into two people, male and female, and the situation changes.

And the woman saw that the tree was good for eating, and that it was delightful for the eyes, and the tree was desirable for understanding; and she took from its fruit and she ate, and she gave also to her man with her, and he ate. And the eyes of the two of them were opened, and they knew that they were naked; and they sewed together fig leaves, and they made themselves loincloths. (Genesis 3:6-7)

The Tree of Knowledge gives the humans the ability to make distinctions, including the distinction between “me” and “you”, as well as between “good” and “bad”.  Now they notice their separate bodies, with different sex organs.  Later in the Torah, the most common euphemism for sexual intercourse is “uncovering the nakedness” of someone.

detail of "Adam and Eve in Eden" by Pere Mates

detail of “Adam and Eve in Eden” by Pere Mates

Perhaps the first humans experiment with their bodies, and discover the power of sexual passion and the potential for procreation. Alarmed, they make clothing to hide their sex organs from one another.  If you cannot see something, you can ignore it.

Then they heard the voice of God going around in the garden at the windy time of the day; vayitchabei, the adam and his woman, from the face of God, among the trees of the garden. (Genesis 3:8)

vayitchabei (וַיּתְחַבֵּא) = and they hid themselves.

Hearing God’s voice, the humans realize they are also separate from God. Before they ate from the Tree of Knowledge, God was just part of their undifferentiated experience.  Now they view God as a separate intelligence with a voice and a face, more powerful than they are.  Suddenly they are afraid.

But if you cannot see something, you can ignore it. So the humans try to hide from God—among the trees of the garden God made.  Perhaps they even try to hide behind the Tree of Knowledge of Good and Bad. They have learned to make distinctions, but they have not yet learned logical thinking.

God called to the adam, and he said: Ayeikah? (Genesis 3:9)

Ayeikah (אַיֶּכָּה) = Where are you?  (Ayeh (אַיֵּה) = where + suffix –kah (כָּה) = you.)

Rabbi David Fohrman points out in his intriguing book The Beast that Crouches at the Door that if God had wanted to know their physical location, God would have used the word eifoh—אֵיפֹה.  The other Hebrew word for “where”, ayehאַיֵּה—asks why something or someone is not here.  What happened to it?

The woman is silent, but the man answers:

I heard Your voice in the garden, and I was afraid because I was naked; va-eichavei. (Genesis 3:10)

va-eichavei (וָאֵחָבֵא) = and I hid. (From the same root, חבא, as vayitchabei above.)

Biblical Hebrew has several verbs meaning “to hide”.  The verb חבא in its various forms appears 34 times in the Hebrew Bible, and (except for two metaphors in the book of Job) it always describes human beings hiding themselves. Usually they are hiding from human enemies in order to avoid being killed.

Why does the Torah use this word for “hiding” in the garden of Eden, when Hebrew has alternative words? Maybe the adam suddenly views God as an enemy who wants to kill him.  After all, God said that if the adam ate from the Tree of Knowledge, he would die.

In the story, the first humans become mortal creatures, and God returns them to the world.  Adam and Eve adapt to life on the ground, with its troublesome farming, sexual desire, and childbirth.

The next time the Torah mentions hiding, Adam and Eve’s oldest son, Cain, is afraid that God will conceal the divine “face” from him–and that he will be hidden from God.

Competing offerings in detail of print after Maarten de Vos 1583

Competing offerings in detail of print after Maarten de Vos 1583

Cain, a farmer, invents the idea of giving God an offering from his vegetables as an expression of gratitude.  (See my post Vayikra: Gifts to the Giver.)  His younger brother Abel, the shepherd, imitates him with an offering from his flock.  When God rejects Cain’s offering and accepts Abel’s, Cain is enraged and depressed.

God notices and warns him to master his evil impulse, but Cain does not reply.  Unable to vent his rage by killing God, Cain kills his brother Abel.  Then God informs Cain that the ground itself is cursed for him.  He will no longer be able to farm, and he will be homeless.

And Cain said to God:  My iniquity is too great to bear.  Hey, You have banished me today from the face of the adamah, and from Your face esateir.  I will be homeless and aimless in the land, and anyone encountering me will kill me. (Genesis 4:14)

esateir (אֶסָּתֵר) = I will be concealed, go unseen, be unrecognized, take cover, be hidden.

The verb סתר in its various forms is the most common word for hiding in the Bible, appearing more than 80 times. This word is used for the concealment of not only people, but also information, actions, and especially faces.

Starting in the book of Isaiah, the Bible emphasizes that humans cannot conceal themselves or their secrets from God. But Cain does not know this; he believes that once he is banished, God will no longer see him.

What does it mean to be concealed, unseen, unrecognized?  Human beings lower their faces or look away when they want to avoid communication.  We avoid people when we do not want to bother with them, or when we have given up on a relationship.  We also avoid people when we are afraid of them, either because we feel inferior, or because they might attack us.

Moses hides his face at the burning bush because he is afraid of seeing God. He feels inferior, unworthy of direct contact with the divine, and fears that it might hurt him.

Cain believes he will be hidden from God’s face because his crime makes him unworthy of any continuing contact with the divine.

The most frequent use of the verb סתר is to indicate when God conceals God’s “face” from humans, usually Israelites who have strayed from their religion.  The concealment of God’s face is a tragedy because if God does not “see” the Israelites, recognizing them as God’s people, then God will ignore them and stop protecting them from enemies and other dangers.

Later in history, many religious writers have considered the concealment of God’s face a tragedy because if people cannot “see” and recognize God, then they will ignore God’s will and become spiritually ungrounded.

Yet God tells Moses:

You will not be able to see My face, because the adam may not see Me and live.  (Exodus/Shemot 33:20)

Rabbi David Kasher wrote recently in ParshaNut: “We cannot see God’s face, for if we did, we would lose our separateness and cease to exist. It would kill us. In that sense, the true punishment would be not the hiding, but the revealing of God’s face.”

Thus the great creation myth of the Torah reveals that humans have a paradoxical relationship with the divine. God is inside us, in the sense that our bodies are earth and our souls are the breath of God. Yet having tasted fruit from the Tree of Knowledge, we know we are separate and distinct from something we experience as the voice of God.

When humans feel as if God is a loving parent who protects us, we are like Cain, who does not want to be concealed from God’s face.  When we feel unprotected, subject to all kinds of undesirable fates, including death, we are like Adam, who tries to hide from God.

And because we have some knowledge of good and bad, but do not understand what God is, we want to see God’s face. But we cannot see God and continue to live as individual human beings.

Maybe God is hidden from us because we cannot see the souls that God breathed into us.  Or maybe God is hidden because we cannot recognize God, even when the divine is both inside us and in front of us.

 

 

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1 Comment »

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  1. Great commentary. I see the roots of people creating sin out of everything human (puritanical) then claiming G/d doesn’t like this and that, when really it was initially Adam who thought gene edged to hide nakedness from G/d.

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