{"id":2896,"date":"2012-10-11T17:00:33","date_gmt":"2012-10-11T23:00:33","guid":{"rendered":"https:\/\/www.crescentcityjewishnews.com\/?p=2896"},"modified":"2012-10-11T17:43:51","modified_gmt":"2012-10-11T23:43:51","slug":"doing-things-with-words-bereshit","status":"publish","type":"post","link":"https:\/\/www.crescentcityjewishnews.com\/blog\/doing-things-with-words-bereshit\/","title":{"rendered":"‘Doing Things with Words’ (BERESHIT)"},"content":{"rendered":"

By RABBI DAVID POLSKY, Congregation Anshe S’Fard<\/p>\n

\u201cAnd God said, \u201cLet there be light! And there was light\u201d (Genesis 1:3) This bold and beautiful turn of phrase by the King James Bible enables it to express the power and majesty of God\u2019s creation of light. Lost amidst the poetry is the nature of this creation, as well as the rest of the cosmos. Throughout the creation narrative, it is God\u2019s speech that creates the universe.\"\"

The rabbinic sages pick up on this subtlety and teach that God created the world through ten utterances (Mishnah Avot 5:1). God\u2019s usage of speech in forming the cosmos perfectly illustrates the creative power of speech.<\/p>\n

We soon notice that God\u2019s gift of speech to Adam elevates him over all other living creatures. Adam\u2019s uses his power of speech to expresses his dominance over the animals when he names them (Genesis 2:19).<\/p>\n

Adam\u2019s ability to speak also defines his very humanity. In Genesis 2:7, God breathes life into Adam, making him a living creature (nefesh chayah<\/em>). Targum Unkeles, the rabbinic Aramaic translation of the Torah, renders \u201cnefesh chayah<\/em>\u201d as \u201cruach memalela<\/em>,\u201d a speaking creature. In other words, according to Targum Unkeles, Adam\u2019s speech signifies that he is alive.<\/p>\n

Yet we also find speech leading Adam and Eve to disobey God\u2019s command. The serpent in the Garden of Eden persuades Eve to eat from the Tree of Knowledge before using these same persuasive powers to convince Adam to eat the fruit as well (Genesis 3:1-7).<\/p>\n

These narratives beautifully express the choice we have before us as humans. We can use speech to partner with God in perfecting the world. Alternatively, we can use speech to insult and demean others. Paradoxically, the very ability to speak defines us as human, but can also serve to dehumanize<\/em> the other. Along with the great power of speech, comes great responsibility.<\/p>\n

Rabbi David Polsky is the rabbi of Congregation Anshe S’Fard Synagogue http:\/\/www.anshesfard.org<\/a>. He tweets under the handle @BigEasyRabbi. His e-mail address is rabbiATanshesfard.org.<\/em><\/p>\n

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