Pemikiran Yahudi Kejadian 1:21: Derush Chiddushei HaLevanah

Furthermore, we find several verses that appear to contradict this principle.⁹Maharal was aware of this question, and offers the following explanation (Chiddushei Aggados, Shevuos 9b): when the created beings are complementary, like heaven and earth, it is possible that they were created at the same time even though they are not identical. For example, “God created the great sea-creatures.”¹⁰Bereishis 1:21. There are some who, like Rashi, interpret the verse simply, as referring to the various large fish in the sea. Now, certainly, not all the large fish are of the same size, as any sea-farer will relate. Even if one would say that – as is the Aggadic interpretation¹¹Bava Basra 74b. that Rashi also cites – the verse refers to the Leviathan and its mate, the male and female Leviathan were not identical, as is evident from that Talmudic passage which cites the verse,¹²Yeshayahu 27:1. “On that day, God will focus the attention of His hard and strong sword upon Leviathan, the extended serpent, and upon Leviathan, the crooked serpent.” The Talmud notes that the word Leviathan is mentioned twice, once referring to the male and once to the female. Rashbam explains that the words “the extended serpent” refer to the male, which is straight, like a door-bolt.¹³The Hebrew describes the first Leviathan as nachash bariach, which we translated as, “an extended serpent.” Rashbam interprets the word bariach as meaning “a door-bolt”, for the reason Tosfos Yom Tov gives in the main text. The words “the crooked serpent” refer to the female Leviathan that surrounds the entire world. Thus, even according to this interpretation, the two were not identical: one was male, the other female; one straight, the other crooked. The same principle applies with regard to Adam and Chavah, according to the interpretation¹⁴Berachos 61a. that they were created together as a two-faced entity. According to this interpretation, although Adam and Chavah were created together and fused as one being, they were nevertheless formed differently – one was entirely male, and one was entirely female. The same is true regarding the creation of the heavens. First, it is written:¹⁵Bereishis 1:1. “In the beginning, God created the heavens,” and then it is written:¹⁶Ibid 1:7. “God made the firmament,” as explained by the commentaries.¹⁷The commentaries see an apparent contradiction between these two verses, and many of the commentaries have proposed resolutions. See, for example, the commentaries of Ramban and Radak to Bereishis 1:1. As cited in the previous section, there are at least two heavens, and they are not identical. Since the higher heaven encompasses the lower one, it must be greater than the lower one. In any event, the verses refer to all the heavens, which were created or made with one act.

David is described with the term בן אדם (ben adam), [which we have translated as “mortal”. A more literal translation of ben adam is “son of man.”] Adam is the most superlative term for man, as the Zohar, Parshas Tazria,³⁸Zohar, Vol. III, Parshas Tazria, p. 48a. states. Therefore, it is appropriate to use [this term] with regard to David, for he reigned over Israel and the monarchy was given to him for eternity. [However,] David is referred to as ben Adam, “son of man,” and not Adam, “man,” because [in a way,] David was “the son of Adam,” as it were. As our Sages taught,³⁹Yalkut Shimoni, Bereishis, sec. 41. David was destined to be stillborn and Adam, the first man, granted him 70 years of his life. Do not be surprised that David himself authored this psalm [even though it explicitly alludes to him. We see an even more surprising expression of this quality with regard to] Shmuel, who declared,⁴⁰I Shmuel 12:11. “And He sent Yerubaal, Yiftach… and Shmuel,” referring to himself by name. Here, although David spoke about himself, he did not refer to himself by name, [but instead,] used a different term. [Thus, this verse is less surprising.]