Jüdisches Denken zu Schir haSchirim 4:5

No doubt, as stated by Rabbi Shimon ben Yochai, G-d had planted the garden prior to man's creation (meaning of the word mikedem, "since before") at the hub of the earth, a place where all the positive influences converge and enable the successful growth of all the finest fruit. The concentration of all this excellent fruit would prove to Adam that the whole earth could support such bounty of nature. "Eden” expresses the totality of the earth since ancient times. G-d placed man in the garden, i.e. a miniature of the globe, to make him aware of the nature of the earth, his place and task on it. Since this universe was created for the sake of man, he needed to become aware how he could preserve it. Man's physical parts are really two, as explained in chapter six. (1) G-d created man dust from the earth; (2) He blew a breath of life into his nostrils, completing the process of creating his body. Only then could man become a living creature. Given the matter supplied by G-d, as distinct from the animal kingdom which had been produced by earth, i.e. nature, the life force supplied by mother earth differs materially from the life force supplied by G-d directly. The trees whose function it was to supply man's need for nourishment, were part of the equipment of the garden. All the things necessary for man are mentioned under the heading "pleasant to look at, good to eat," i.e. good as food. G-d made them grow out of the earth since they represented the needs of that part of man that had been fashioned from the dust of the earth. Of the other two trees (tree of life and tree of knowledge), no mention is made as to how they came into existence. They corresponded to man's intellectual and spiritual needs. The tree of life in particular had been designed to assure man's immortality by feeding his intellect so that it could attain independent and enduring existence. Its position in the center of the garden emphasizes that man's entire existence should revolve around what this tree symbolizes. Since matan Torah, the revelation at Mount Sinai, its place has been taken by Torah. Torah is described frequently as our source of life. Next to it was the tree of knowledge, representing practical rather than speculative reason, appealing to expediency, immediate gratification etc. The tree of knowledge was to practical reason what the tree of life was to speculative reason. Its position near the tree of life was to point out that everything it stood for should be placed in the service of the tree of life.

In order to lend more emphasis to the wonderful concept of hashgachah peratit, this month was chosen as the beginning of "holy convocations" for all times. All holy convocations are rooted in the Exodus from Egypt. They have therefore been granted exclusively to the Jewish people. Rabbi Akiva expresses this fittingly when he says (Shabbat 87), "This day has been given ten crowns to symbolize the ten directives by means of which this universe came into existence. The last of the eight days during which the tabernacle was consecrated was Sunday the first day in the month of Nissan. On that day, Aaron commenced to perform the daily service in the tabernacle."

There are numerous examples of Israel being compared to wheat. (Baba Batra 114, Midrash Tehillim Shocher tov 2) Offering two loaves made of wheat on Pentecost known as "the two breads," is symbolical of Israel having matured to the point of receiving both Torahs, the written as well as the oral law. Each Torah performs a separate function. Therefore, two separate loaves are used in the offering. The Talmud Menachot 94, describes the kneading and baking of each of these loaves as being a separate operation, symbolising the different nature of the two parts of the Torah. The achievement of the necessary status indicated by offering of the "two breads," led to the eventual offering of the "show breads," a steady diet on the table in the tabernacle/temple, the preparation of which required tremendous skill. The Talmud relates about the unwillingness of a certain family who possessed this skill, to teach it to anyone else. (Yuma 38) When the Mishnah in Avot 5,5, mentions ten miracles that were manifest in Jerusalem during the time the temple was standing, three of them relate to the Omer, the showbreads and the two loaves that were offered on Pentecost. None of these offerings were ever disqualified for any reason. This may indicate special hashgachah merited by the fact that each of these offerings was symbolic of the people's efforts to elevate themselves spiritually. The fact that these offerings were subject to very stringent regulations, making some disqualification at one time or another likely, underlines the special Providence that alone prevented such disqualification. It is noteworthy that the mussaph offering on Shavuot, was not accompanied by a sin offering, something that does not occur on any other occasion. This is symbolic of the fact that the spiritual growth that had taken place since Passover was such that there was no need at a time when that growth was being recalled,- to add a sin offering. (Midrash Chazit Song of Songs 4)