By Rabbi Elli Tikvah Sarah

There are two creation narratives in Genesis, B’reishit. Genesis 1 presents a hierarchical account with humanity as the apex of creation empowered to dominate and subdue the other living creatures (Gen.1.28). Genesis 2 gives a more holistic account in which the human formed from the dust of the ground, has the more modest role of Gardener and Guardian (Gen.2.15).

Apart from the fact that humanity is created last, the apex of life, Creation in Genesis 1 is conjured up by words and the Creator creates by declamation: ‘And God said, “let there be light”. And there was light (Gen.1.3). In Genesis 2, on the other hand, Creation is so tangible, it is, quite literally, earthy. Rather than employing the abstract verb to ‘create’, bara (root: Beit Reish Aleph), here, like a potter, YHWH God ‘forms’ [va-yitzar] (root: Yud Tzadi Reish) the human out of the dust of the ground. Moreover, the human [ha-adam] is directly identified with the ground [ha-adamah].

An earthling, formed from the dust of the ground, the human also partakes of the Divine. In Genesis 1, the connection with the Divine is abstract: the human is created in the image of God (who has no image). In Genesis 2, the connection is visceral: ‘YHWH God … breathed into hir nostrils [b’apav] the breath of life [nishmat chayyim]’ (Gen.2.7). The human is infused with the Divine.

Although the first and second narratives concerning the creation of humanity are distinguished by the emphasis on human domination in the first and guardianship in the second, both present unequal relationships: the unequal relationship between the human and the rest of Creation in Genesis 1, and the unequal relationship in Genesis 2 between the human and the animals whom the human names (2.19-20), and between the man and the woman (2.23).

Nevertheless, there are also hints in both accounts of coexistence with the Earth and its creatures. Significantly, in Genesis 1, a feature shared in common by both, humans and animals, is that they are vegetarian. As we read (Gen.1.30):

And to every land animal, and every bird of the sky, and all that creeps on the Earth which is a living being [nefesh chayyah], [I give] all green vegetation for food.

Later, after the flood which has destroyed all the vegetation, that shared bond between all living creatures is broken when humans are permitted to eat meat, albeit, not the blood, which is identified as the nefesh, the ‘being’ of the animal (Gen.9.3-4).

With the identification of an animal’s blood as their nefesh, ‘being’, we have another significant connection between humanity and the animals. Although the second Creation narrative singles out the human for nishmat chayyim, the ‘breath of life’, each creature, according to the first account, is a living being, nefesh chayyah. I have translated the word nefesh as ‘being’. The more familiar and usual translation is ‘soul’. But the concept of soul – a consequence of the binary division between body and spirit – is not found in the Hebrew Bible. Nefesh has a much more material resonance in the biblical landscape, hence, the identification of the ‘blood’ of an animal as its nefesh. Significantly, all the words that have been spiritualised in post-biblical discourse – ru’ach, n’shamah and nefesh – have a materiality about them: ru’ach, ‘spirit’, that which moves unseen, is ‘wind’; n’shamah is ‘breath’, which by definition is a physical dynamic property, albeit invisible; nefesh; the inner ‘being’ is identified with blood, because that is the substance that flows around inside the body, not least, activating our beating hearts. Ru’ach, n’shamah and nefesh are all invisible, but they are all, nevertheless, tangible, physical forces.

The Creation narratives in B’reishit may be read as mythological stories about how things began, and also as cautionary tales about human arrogance. They may be read for their teachings concerning the need for human beings to exercise responsibility in relation to the Earth and its myriad forms of life, and for their suggestions concerning the essential affinity between the human and the Earth – adam-adamah – and between the human and the other creatures that are also designated as nefesh chayyah, living beings. As earthlings, human beings are not just burdened with the role of being guardians, we are blessed with the same gift of existence as all the other forms of life. This blessing, experienced with every precious breath we take, is an invitation to coexistence.

This blessing also has practical implications for the treatment of other creatures, and for the harnessing of the green life of the planet to human needs. For example, from a Jewish perspective, the dietary laws which are rooted in binary teaching concerning what may or may not be eaten, initially set out in the Book of Leviticus chapter 11, have been reframed in some circles to reflect ecological considerations. Kashrut, a noun based on the Hebrew root Kaf Shin Reish, means that which is ‘fit’. In recent years Jewish definitions of food fitness have expanded to include our responsibility for animal welfare and the environment, with organic, local, and free-range food production, and the need to protect species diversity, becoming major priorities.[1]

The observance of Shabbat provides another opportunity for practising coexistence. Caught up in the 24/7 culture of contemporary life, it is hard to set aside a day of complete cessation. But perhaps, as we face ecological devastation and climate catastrophe, as we count the cost of near-global industrialisation and reckless consumerism, as we begin to acknowledge our domination of all other life forms on the planet, as we run out of breath, we may begin to see in Shabbat an invitation to take a breath and rediscover ourselves as earthlings, and equally important, to give the Earth a rest, too.

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[1] See: The LJ leaflet Ethical Eating by Rabbi Janet Burden https://www.liberaljudaism.org/wp-content/uploads/2020/03/Ethical-Eating-MAR-2020.pdf See also: https://evolve.reconstructingjudaism.org/eco-kashrut-a-kashrut-for-our-times/

https://ecojudaism.org.uk/ The Eco Synagogue initiative Focuses on the practical application of ecological considerations to congregational life, including, synagogue food policies https://www.jvs.org.uk/2018/03/12/ecosynagogue-launches-london/ For an individual example of eco-agriculture in action in Britain: https://sadehfarm.co.uk/savesadeh

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