Does the first chapter of Genesis secretly allude to the major events in the history of mankind? How do the Six Days of Creation parallel the past six thousand years of human civilization? Find out in this class where we review the key developments of history through the lens of Torah, Talmud, and Kabbalah, and take a peek into what’s to come in the long-awaited seventh millennium. Also: does AI have anything to do with the forthcoming Messianic Age?
*Note: the discussion below may be of a sensitive nature for some. Please read with an open mind, and please commit to reading it all the way to the end.
When reading the Torah’s first portion, Beresheet, one inevitably thinks of the origins of this universe, particularly of cosmology and cosmogony, as well as of astronomy, biology, genealogy, and ancient human history. Some of the biggest questions of faith are intricately tied with this parasha: How exactly did the universe come about? How old is the universe? Where did life come from, and what force stands behind the marvelous biodiversity in nature? The former two questions have been addressed in the past (see ‘Torah on the Big Bang and the Age of the Universe’). Now we shall look at perhaps the most controversial subject within the “Torah vs. Science” debate, and a subject that is poorly understood both in the religious world and in the secular world—evolution. Continue reading
This week we begin reading the Torah anew with parashat Beresheet. Originally, God created a perfect world that was entirely good. He warned Adam not to consume of the Tree of Knowledge, for that would introduce evil—and death—into the world. The First Couple consumed the fruit anyway, thus putting a time limit on their lives, and the lives of all future human beings. A simple reading suggests that death only entered Creation at the time that Adam and Eve consumed the Forbidden Fruit. According to tradition, that took place on the Sixth Day, the self-same day that they were created. It was on the Sixth Day that God completed His work, and said that “behold, it was very good [tov me’od].” (Genesis 1:31) The Midrash (Beresheet Rabbah 9:5) states that Rabbi Meir would read these words not tov me’od, but rather tov mot, “death is good”! God, of course, foresaw all of human history from the very beginning, and intended for death to exist. Therefore, the existence of death, too, is a good thing.
On a deeper level, God had always intended for Adam and Eve to consume the Fruit. Continue reading