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Genesis 2:4 - 3:24 presents what appears to be conflicting account of the story of Creation. How?
1) Nothing grew before man's creation. (Genesis 2:5)
2) Elohim created man first (Genesis 2:6-7) then:
3)
Elohim planted a garden for man, vegetation developed. (Genesis 2:8-14)
4) Elohim gave man a job - to work and guard this
garden. (Genesis 2:15)
5) Elohim commanded man concerning what he may and may not eat. (Genesis 2:16-17)
6) Elohim created
animals for the sake of man. (Genesis 2:18-20)
7) Elohim created a wife for man, from his own rib. (Genesis 2:21-25)
Clearly,
the order of creation in this chapter is very different. In Genesis chapter two we find that man was created
first, and everything else afterward (plants and the animals) were created for him. In contrast,
in Genesis chapter one, man was Elohim's final Creation - the most sophisticated, and blessed
to exert his dominion over the entire animal kingdom. In chapter two, man was simply a servant of Elohim,
tending His Garden and searching for companionship. (Genesis 2:15-25). In chapter one man emerged as 'ruler',
almost like a god himself - "in the image of".
There are several other obvious differences between these two accounts.
Throughout this section, Elohim's Name is no longer simply Elohim, but rather Yahveh Elohim.
In contrast to the consistent use of the verb "bara" - creation from nothing - in chapter one, chapter two uses the verb "ya'tzar"
- creation from something. (Genesis 2:7,19)
Although it is possible to reconcile these apparent contradictions the
question remains: Why does the Torah present these two accounts in a manner that appears to be conflicting?
The prophetic message
The word "prophecy" in scripture may be misleading, for it generally implies the ability to see (or predict) the future.
In the Torah, this is not the primary mission of a prophet. Technically speaking, a "navi - prophet" is a spokesman, usually
for Elohim. Even though this may at times include the prediction of certain events, his primary job is to deliver Yahveh's
message to man.
When a prophet is Yahveh's spokesman, a book of prophecy must be, first and foremost,
a book that delivers a message from Elohim to man. Therefore, when we study Torah, we should expect it to contain a message
from Yahveh to man. Both Torah's accounts of Creation explain the nature of man's relationship with Elohim, without attempting
to resolve the 'technical' problems of which events actually took place first and when.
Man
In The Garden of Eden
Genesis chapter two presents the story of creation from a different perspective.
Although it opens with a verse that connects these two stories (Genesis 2:4) it continues by describing man in an environment
that is totally different than that of chapter one. Note how man is the focal point of the entire creation process in chapter
two, as almost every act taken by Elohim is for the sake of man:
No vegetation could grow before man was created. (Genesis
2:5)
Elohim planted a special garden for man to live in. (Genesis 2:8)
Elohim employed man to work in his garden. (Genesis
2:15)
Elohim created the animals in an attempt to find a companion for Adam. (Genesis 2:19 compared with 2:7)
Yahveh
Elohim created a wife for Adam (man). (Genesis 2:21-23)
In contrast to chapter one, where man's job was to be dominant
over creation, in chapter two man must be obedient and work for Yahveh, taking care of the Garden.
"And
Yahveh Elohim took man and placed him in the Garden to work in it and guard it." Genesis 2:15
Most significantly,
in chapter two man entered into a relationship with Yahveh that contained rewards and punishments.
He was now responsible for his actions. For the first time in Torah we find Yahveh commanding man.
"And Yahveh Elohim commanded man saying, from all the trees of the Garden you may
eat, but from the Tree of Knowledge of Good and Bad you may not eat, for on the day you eat from
it you will surely die." Genesis 2:16-17
This special
relationship between man and Yahveh, in the Garden, typified other relationships between man and Yahveh found later on in
Torah - in the Tabernacle/Temple. Yahveh's Name in chapter two reflected this very concept and stressed that the Garden of
Eden was an environment in which man could recognized Yahveh's presence and have a relationship with Him. As long as man obeys
Yahveh, he could remain in the Garden, enjoying a close relationship with Him. However, should he disobey, he would die. In
the next chapter, this 'death sentence' is translated into man's banishment from the Garden. In biblical terms, becoming distanced
from Yahveh is tantamount to death. In the Garden environment, man was confronted with a conflict between his desire and his
obligation to obey Yahveh. The serpent, recognizing this weakness, challenged man to question the very existence of this Divine
relationship. (Genesis 3:1-4) When man succumbed to his desires and disobeyed Yahveh, he was banished from the Garden. Whether
or not man could return to this ideal environment will later emerge as an important biblical theme.
A Dual Existence
From chapter one, we learn that Elohim is indeed the Creator of nature, yet that recognition
does not necessarily imply that man can develop a personal relationship with Him. The environment detailed in chapter
two, is of a more spiritual nature, where everything was specifically created for man. Man must obey Yahveh in order
to enjoy this special relationship. In this environment man's fate was a direct function of his deeds.
So Which
Creation Story Is Correct?
As you probably have guessed - both, for in daily life man finds himself involved in both a physical and spiritual
environment.
Why does the Torah begin with this 'double' story of
Creation?
There is a great need to begin the Torah with the story of Creation for it is the very root of our belief
in Elohim. Understanding man's potential to develop a relationship with Yahveh Elohim on the spiritual level, while recognizing
the purpose of his placement in a physical world as well, should be the first topic of the book of Genesis, for it will emerge
as a primary theme of the entire Torah.
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