A marrige made in heaven, Heaven and Earth.
Who are the parents of Adam and Chava?
Why is Genesis Chapter 1 written in a different order than Chapter 2?
Where was Adam created?
A book like no other is what I learned from Rabbi David Fohrman, and Chemistry from Rabbi Ephriam Palvanov. Both show how the Hebrew Bible is A book like other book made under the heavens.
No man could have pen it. It is beyond the understanding of the human mind. It contains everything known or that will be known in the past and the present and future.
Who can answer the questions the Torah ask?
It is a book that show how the universe was created and everything within it. It contains the souls of every human being and their names. Adam contained within him all the souls of every human soul today.
There is no longer any qustion if the Bible is true. That can be proven through science, math, DNA, Archeology and history. No one can make some believe these facts. That is why you were sent here to find the truth. That is why the Garden was given to you.
We came from heaven and had to pass over into this world to grow. Heaven is not a place you can grow. Heaven is perfect, there is no room to grow there . So what is Adam? Why are we here?
The answers are for you to seach out in the only thing that give enternal life. I set before you today both life and death good and evil.
What the two names are doing
Biblical criticism noticed something real. Genesis 1 speaks of God as אֱלֹהִים, Elohim. From 2:4 the Name is יְהוָה אֱלֹהִים, YHVH Elohim. The styles differ: cosmic and ordered, then earthly and particular. From that, source critics built two authors. The Hebrew suggests a different conclusion. One creating, two standpoints.
Elohim is the builder, and the sages tie that Name to מִדַּת הַדִּין, the measure of judgment. The method is separation: light from darkness, waters above from waters below, sea from dry land. Each day closes with an evaluation, וַיַּרְא אֱלֹהִים כִּי־טוֹב, “and God saw that it was good.” The human of that world matches it: זָכָר וּנְקֵבָה, male and female, told to subdue the earth and rule.
YHVH Elohim keeps the builder in the sentence and adds the Name the sages tie to מִדַּת הָרַחֲמִים, compassion. רַחֲמִים shares a root with רֶחֶם, womb.
A womb does not manufacture a child. It shelters a union and lets it unfold. That is the divine role in chapter 2: heaven and earth are too far apart to parent anything, so YHVH Elohim draws them together with mist, cloud, and rain. The human matches that standpoint too.
The words are no longer zakhar and nekevah. They are אִישׁ and אִשָּׁה, and the charge is לְעָבְדָהּ וּלְשָׁמְרָהּ, to serve the garden and guard it.
Chapter 2 uses the compound Name on purpose. Both standpoints belong to one God. The Shema will not leave them as two: יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד.
The first movement of each account
The second account does not open at Genesis 2:1. Those verses still close the seventh day. The other standpoint opens at 2:4.
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
Subject, Elohim. Verb, בָּרָא. Objects, heaven and earth.
אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם
Every load-bearing word of 1:1 is still here. The grammar has reversed. אֵלֶּה תוֹלְדוֹת elsewhere names a parent: Noah, Terah, Isaac. Here there is no human parent. Heaven and earth have become the parents.
The objects of 1:1 are the subjects of 2:4. Ramban already reads their offspring as rain and growth. בְּהִבָּרְאָם, “in their being created,” means the organic story starts while the building is happening, not after it.
The small heh in that word is read by Rashi, from the midrash, as בְּהֵ׳ בְּרָאָם, “with the letter heh He created them,” the letter of this world and of mercy.
The problem, and its inverse
Genesis 1:2 gives the builder three obstacles: תֹהוּ וָבֹהוּ, too much chaos; חֹשֶׁךְ, too much darkness; a תְהוֹם of water, no dry ground.
Genesis 2:5 inverts all three. Nothing has sprouted, so the land is static. No cloud has formed, so the sun is unrelieved. לֹא הִמְטִיר — no rain has fallen at all.
The remedy inverts as well. Elohim says יְהִי אוֹר and then divides light from darkness. The second account raises an אֵד from the earth, cloud mixing light and dark, water below rising to meet water above. Chapter 1 divides the waters. Chapter 2 joins them.
The hinge is the extra word at the end of the seventh day: אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת, “which God created to make.” The next verse spends it: בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים. The structure was built so an organic making could begin.
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Hazan Gavriel ben David