Rav Yaakov on the Parsha
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The following is from Rav Yaakov on the Parshah, a new English adaptation of the Torah of Rav Yaakov Kamenetsky zt”l, drawn from his sefer Emes L’Yaakov. This week’s selection is on Parshas Bereishis. For questions, comments or to subscribe email RavYaakovOTP@gmail.com.
The Rambam, the Ramban, and the Moonבְּרֵאשִׁית בָּרָא אֱלֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
In the beginning, Hashem created the heavens and the earth. (Bereishis 1:1)
The trop on the very first pasuk of the Torah is unusual.
The word אֱלֹקִים is marked with an esnachta, one of the principal pauses within a pasuk. According to the rules of the trop, such a pause comes only at the conclusion of a complete phrase or thought. Here, however, the words בְּרֵאשִׁית בָּרָא אֱלֹקִים leave the sentence incomplete. Hashem created what? The thought is completed only by the words that follow, אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, “the heavens and the earth.” We would therefore have expected a weaker pause after the word אֱלֹקִים.
There are several ways to understand this difficult pause.
Perhaps the trop alludes to Rashi’s explanation that the world was created for the sake of that which is called רֵאשִׁית.[1] According to this reading, בְּרֵאשִׁית בָּרָא אֱלֹקִים, “For the sake of the רֵאשִׁית, Hashem created,” is a complete statement, and an esnachta after these three words is appropriate.
Alternatively, the trop may allude to the idea that the רֵאשִׁית, the beginning itself, was created. This follows the view of Chazal that time itself is a creation (see Moreh Nevuchim 2:30; Shu”t Rashba 1:423; Sforno here). Time is not something that existed before Creation, within which Creation then took place. Time itself is part of what Hashem brought into existence.
The trop can also be understood according to the Ramban (1:8),[2] who explains that the opening pasuk is not the first step in the account of Creation. It is an introduction to it. The Torah never describes how the spiritual worlds were made. It does not tell us how the malachim were created, and certainly not the lofty serafim and other spiritual beings. Yet we must not imagine, chas v’shalom, that any of them existed before Creation or had a part in bringing the world into being. The first pasuk therefore tells us that at the very beginning, Hashem alone brought forth, יֵשׁ מֵאַיִן, from absolute nothingness, two forms of primordial matter: the matter of the heavens, the source of everything spiritual, and the matter of the earth, the source of everything physical.[3] Only with the next pasuk, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, “And the earth was unformed and void,” does the detailed account of Creation begin.
It follows that everything the Torah goes on to describe, even the sky, the sun, the moon, and the stars, belongs to the physical creation and was formed from the matter of the earth. Of the spiritual heavens, the Torah tells us nothing, except that they too were created by Hashem at the very beginning.[4]
This explains the esnachta. If the first pasuk is a declaration rather than the first step of a story, its essential message is that at the very beginning, before anything else existed, it was Hashem, and Hashem alone, Who created. That message is already complete in the words בְּרֵאשִׁית בָּרָא אֱלֹקִים. What He created, the raw matter of the heavens and the earth, follows as a detail. The major pause after אֱלֹקִים is exactly where it belongs.
The Ramban’s approach carries a far-reaching implication. If the sun, the moon, and the stars belong to the physical creation, then they are physical bodies, formed from the same matter as the earth. The Rambam, however, held otherwise. He writes that the moon possesses a spiritual form, and that the stars and spheres possess a soul, knowledge, and intellect. They are alive and recognize the One Who spoke and brought the world into being, and each, according to its greatness and level, praises and glorifies its Creator, like the malachim (Hilchos Yesodei HaTorah 3:9; see also Moreh Nevuchim 2:5).
These words of the Ramban came to mind when I saw with my own eyes men descending by ladder from their spacecraft onto the surface of the moon. Here were human beings standing on the moon itself. What, I wondered, would the Rambam answer now?
It seemed that Kabbalah had defeated philosophy. The Ramban was among the masters of Kabbalah, and on this matter he possessed a received tradition. The Rambam’s view followed the philosophers, who had no such tradition and concluded on their own that the heavenly spheres possess intelligence and are not made of the same elements as the earth.[5] The moon landing seemed to prove the Ramban right, and I took comfort in his words.[6]
But that comfort raised a far more serious difficulty.
We approach the words of the Rishonim with the conviction that they fall within the framework of אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים. Even if the halachah does not follow the Rambam on this point, we cannot accept that the Rambam’s words were simply an error. If the Rambam could have been mistaken in Hilchos Yesodei HaTorah, why should he not be mistaken in other areas of halachah, such as Hilchos Shabbos?
The answer lies in a difficulty within these very chapters of the Rambam.
The first four chapters of Hilchos Yesodei HaTorah describe Hashem’s existence, the malachim, the heavenly spheres, and the elements of the physical world. The Rambam himself identifies their subject: the first two chapters deal with Maaseh Merkavah, and the third and fourth with Maaseh Bereishis (ibid. 2:11; 4:10). At the end of the fourth chapter, he adds that these are the subjects the early Sages called Pardes (ibid. 4:13). This refers to the Gemara’s account of four great Tannaim who “entered the Pardes,” the “orchard” of the Torah’s deepest secrets. Of the four, only Rabbi Akiva emerged unharmed (Chagigah 14b).
These are precisely the areas of Torah that Chazal guarded most closely. The Gemara teaches that Maaseh Bereishis may not be taught publicly, and Maaseh Merkavah not even to a single student unless he is wise and understands on his own (Chagigah 11b). These matters were never written down; they were transmitted orally. The Rambam himself records this halachah (ibid. 4:10). How, then, could he write them in a sefer meant for all of Klal Yisrael?[7]
We must therefore conclude that in these chapters the Rambam did not record the actual secrets of Maaseh Bereishis and Maaseh Merkavah at all. What he wrote there comes from his own broad knowledge of the sciences of his day. It is not drawn from the wisdom of the Torah; it is philosophy.[8]
That is why these chapters stand apart. The Rambam wrote them only as an introduction to the Yad HaChazakah.[9] The work itself begins with the fifth chapter: כָּל בֵּית יִשְׂרָאֵל מְצֻוִּין עַל קִדּוּשׁ הַשֵּׁם, “All of Klal Yisrael is commanded to sanctify Hashem’s Name” (ibid. 5:1).
A mistake in these chapters therefore cannot be compared to a mistake in halachah. The two do not come from the same source.
Notes
[1] Rashi writes that this pasuk calls out to be expounded: the world was created for the sake of the Torah, which is called רֵאשִׁית דַּרְכּוֹ, and for the sake of Klal Yisrael, who are called רֵאשִׁית תְּבוּאָתֹה.
[2] The heavens mentioned in the first pasuk are the upper heavens, above the spheres and the Merkavah. The Torah does not describe their creation, just as it does not mention the malachim, the chayos of the Merkavah, or any being without a body. It states only that the heavens were created, meaning they did not exist eternally.
[3] The Ramban explains that in Lashon HaKodesh, the only term for bringing something into existence from nothing is בָּרָא. From absolute nothingness, Hashem brought forth a very fine substance with no tangible existence, a potential ready to receive form, which the Greeks called hyle. The heavens and everything in them come from one such matter, and the earth and everything in it from another. These two alone were created from nothing, and everything else was made from them. In Lashon HaKodesh this primordial matter is called תֹהוּ.
[4] The Ramban demonstrates this from Tehillim 148. The heavens at the beginning of that mizmor, הַלְלוּ אֶת ה׳ מִן הַשָּׁמַיִם… הַלְלוּהוּ כָל מַלְאָכָיו, are the upper heavens, where Hashem’s Throne is. From the sun and the moon onward, including שְׁמֵי הַשָּׁמָיִם, the mizmor is speaking of the earthly creation. Accordingly, the heavens mentioned later in the account of Creation, in וַיִּקְרָא אֱלֹקִים לָרָקִיעַ שָׁמָיִם (1:8), וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ (2:1), and בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם (2:4), were all formed from the matter of the earth. The exception is at Matan Torah: אַתָּה הָרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד מִלְּבַדּוֹ… בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד (Devarim 4:35, 39). At that time all the heavens were opened, and Klal Yisrael saw that even in the upper, spiritual heavens there is none besides Him.
[5] This is stated explicitly by the Maharal (Gevuros Hashem, second introduction). One should pay no attention to the philosophers who say that the sun and moon are living, intelligent beings. A tzaddik stands above the sun, because his neshamah is separate from physicality, while the sun is essentially physical. The Maharal repeats this view in Derech Chaim (Avos 1:16) and Nesivos Olam (Nesiv HaShalom, ch. 2).
[6] That the Ramban disagrees with the Rambam fits well with the Ramban’s explanation of הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵ־ל in his derashah Toras Hashem Temimah. According to the Rambam, the heavens themselves praise their Creator, like the malachim. According to the Ramban, the heavens move constantly, and anything in motion requires something that moves it. In that sense the heavens attest that there is a God Who drives them by His power. This is consistent with the Ramban’s commentary here.
[7] See Emes L’Yaakov, Vayikra 23:24, regarding Hoshana Rabbah: when Chazal wanted to keep something hidden from the public, they did not write it explicitly. Here the Rambam appears to do the opposite.
[8] R’ Tzadok HaKohen (Sefer HaZichronos, p. 12) made this point earlier. He writes that the Rambam understood Maaseh Bereishis as the natural sciences and found them useful for ahavas Hashem and yiras Hashem. Yet these matters come from the wisdom of the nations, not from the Torah, and much of what the Rambam wrote is no longer accepted even by their own scholars. The Gra, too, criticized the Rambam for having been swayed by philosophy (Biur HaGra, Yoreh Deah 179:13).
[9] The intent appears to be as follows. In these opening chapters, the Rambam explains the mitzvos of the heart, the חוֹבוֹת הַלְּבָבוֹת: knowing Hashem, His unity, and fearing and loving Him. But how can a person come to love and fear a Creator Who has no form and no body? The Neviim and Chazal transmitted Maaseh Bereishis and Maaseh Merkavah for precisely this purpose, but these may not be taught publicly. The Rambam therefore portrayed the wonders of Creation according to the philosophical and scientific understanding of his era. As R’ Avraham ben HaRambam writes (Maamar al HaAggados), his father relied on the scientists of his time regarding nature. Even contemplation from that perspective can bring a person to marvel at Creation and so to ahavas Hashem and yiras Hashem. This is what the Rambam writes (Hilchos Yesodei HaTorah 2:2, repeated in 4:12): when a person contemplates Hashem’s great and wondrous works and sees in them a wisdom without measure or end, he immediately loves, praises, and glorifies Him, שֶׁמִּתּוֹךְ כָּךְ אַתָּה מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם.
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