Monica

There are lots of differences between the two tellings of the creation story -- chapter one is more "macro", the orders of some events are different, how Chava (Eve) gets created is very different, and more. Those weren't the focus. Here are some things I noticed (in no particular order and certainly not complete, as I wasn't taking notes).

In the first chapter Adam (who is "male and female", so both of them) is told to rule or dominate the earth. The verb here is radah; this is different from kingship (malakh). Radah seems to be a stern sort of rule (see here for more). In the second chapter, on the other hand, Adam is told to work (sometimes translated "tend") and keep (or "guard") the garden, which sounds way more custodial. The word translated "work" is 'avad (like in "avodah"), and the second word is the familiar shamor (like guarding Shabbat).

This might not be what our environmentalist visitor intended, but it seems to me that radah could be used to justify an attitude of "the world is here for us to use as we see fit". The language used in the second chapter, however, suggests an actual duty to the earth. Both approaches are supported in Genesis. (I've heard people make the chapter-2 argument, but I've not heard the chapter-1 one on the other side. Nor am I myself arguing that either is superior; I'm just observing.)

One of our high-school students made an observation that surprised many people in the room: she pointed out that the latter instructions apply to the garden. It doesn't say to work and guard the earth. So, she asked, did this apply only in Gan Eden, and once they were kicked out it's not in play any more? I wonder if there's rabbinic commentary on this, but I haven't looked yet. (Certainly sometimes the rabbis understand a specific directive to be more general; what I'd like to know is whether this is one such case.)

I noticed something I hadn't picked up on before in the second chapter: there is absolutely no utilitarian purpose in play. Adam and Chava have access to the Tree of Life; they don't need to do anything to the garden in order to be able to eat. So the command is a command for its own sake, not a "work and guard it so you can eat". Once they're expelled, on the other hand, they're told they'll have to work the land if they want to eat.

Overall, it was an interesting discussion. He was originally going to talk about his kibbutz and so I wasn't going to go (I've heard a lot of that already), so I'm glad he changed topics.

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Ruth told us about an interesting family tradition she'd heard somewhere: when each kid in the extended family reaches a certain age (I think she said 9 in this case), a family member with the means sits that kid down for a talk that goes something like this: "Here is a check for $100. It's made out to your parents 'cause they have the checking account, but at any time during the coming year, you can direct them to write a check to any charity you like until this money is gone. If you come back in a year and tell me how you spent it, you'll get more to distribute next year." There is no request up front to justify the decisions but, she said, it comes out in the followup conversation. I think this is a neat idea; think of it as a teeny tiny foundation that gets people thinking about decisions and decision-making from an early age.

First was a former co-worker (and boss), her husband, and their kids. They belong to a different congregation, but they randomly decided to check us out. I haven't seen them in a while, so it was neat to be able to talk with them. I hope we see more of them. (And I'm past due to have lunch with her.)

While I was talking with them someone who looked vaguely familiar came up to me and said "hi Monica". Think think think... who is this? She said her first name. Think think think... aha! She moved away from Pittsburgh 15 years ago and I haven't seen her since; she just happened to be back for a family simcha. (She also confessed that she wasn't sure who I was until she heard someone use my name, and that confirmed her suspicion that she knew me.) I got a card from her with an email address, so we'll at least have the ability to not let this go another 15 years.

We had a visiting scholar this Shabbat, Joel Lurie Grishaver, a big name (I gather) in Jewish education. He's an author, founder of a publishing company, and organizer of CAJE, a big annual conference focusing on Jewish education. Most of his books seem to be aimed as kids and parents, but he did not make the mistake many do of speaking only to them. He spoke Friday night and gave a class Shabbat afternoon.

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One of Rabbi Kushner's more recent books is Invisible Lines of Connection, a collection of (true) stories that seem to show God's involvement in ordinary events of ordinary people. This idea -- lines of connection -- formed the theme for the visit. He told many stories on this theme (some from the book, some not), and tried to get us to think about God's involvement in our lives.

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