In this issue

Jonathan Tobin: Defending the Right to a Jewish State

Heather Hale: Compliment your kids without giving them big heads

Megan Shauri: 10 ways you are ruining your own happiness

Carolyn Bigda: 8 Best Dividend Stocks for 2015

Kiplinger's Personal Finance editors: 7 Things You Didn't Know About Paying Off Student Loans

Samantha Olson: The Crucial Mistake 55% Of Parents Are Making At Their Baby's Bedtime

Densie Well, Ph.D., R.D. Open your eyes to yellow vegetables

The Kosher Gourmet by Megan Gordon With its colorful cache of purples and oranges and reds, COLLARD GREEN SLAW is a marvelous mood booster --- not to mention just downright delish
April 18, 2014

Rabbi Yonason Goldson: Clarifying one of the greatest philosophical conundrums in theology

Caroline B. Glick: The disappearance of US will

Megan Wallgren: 10 things I've learned from my teenagers

Lizette Borreli: Green Tea Boosts Brain Power, May Help Treat Dementia

John Ericson: Trying hard to be 'positive' but never succeeding? Blame Your Brain

The Kosher Gourmet by Julie Rothman Almondy, flourless torta del re (Italian king's cake), has royal roots, is simple to make, . . . but devour it because it's simply delicious

April 14, 2014

Rabbi Dr Naftali Brawer: Passover frees us from the tyranny of time

Greg Crosby: Passing Over Religion

Eric Schulzke: First degree: How America really recovered from a murder epidemic

Georgia Lee: When love is not enough: Teaching your kids about the realities of adult relationships

Cameron Huddleston: Freebies for Your Lawn and Garden

Gordon Pape: How you can tell if your financial adviser is setting you up for potential ruin

Dana Dovey: Up to 500,000 people die each year from hepatitis C-related liver disease. New Treatment Has Over 90% Success Rate

Justin Caba: Eating Watermelon Can Help Control High Blood Pressure

The Kosher Gourmet by Joshua E. London and Lou Marmon Don't dare pass over these Pesach picks for Manischewitz!

April 11, 2014

Rabbi Hillel Goldberg: Silence is much more than golden

Caroline B. Glick: Forgetting freedom at Passover

Susan Swann: How to value a child for who he is, not just what he does

Cameron Huddleston: 7 Financial Tasks You Should Tackle Right Now

Sandra Block and Lisa Gerstner: How to Profit From Your Passion

Susan Scutti: A Simple Blood Test Might Soon Diagnose Cancer

Chris Weller: Have A Slow Metabolism? Let Science Speed It Up For You

The Kosher Gourmet by Diane Rossen Worthington Whitefish Terrine: A French take on gefilte fish

April 9, 2014

Jonathan Tobin: Why Did Kerry Lie About Israeli Blame?

Samuel G. Freedman: A resolution 70 years later for a father's unsettling legacy of ashes from Dachau

Jessica Ivins: A resolution 70 years later for a father's unsettling legacy of ashes from Dachau

Kim Giles: Asking for help is not weakness

Kathy Kristof and Barbara Hoch Marcus: 7 Great Growth Israeli Stocks

Matthew Mientka: How Beans, Peas, And Chickpeas Cleanse Bad Cholesterol and Lowers Risk of Heart Disease

Sabrina Bachai: 5 At-Home Treatments For Headaches

The Kosher Gourmet by Daniel Neman Have yourself a matzo ball: The secrets bubby never told you and recipes she could have never imagined

April 8, 2014

Lori Nawyn: At Your Wit's End and Back: Finding Peace

Susan B. Garland and Rachel L. Sheedy: Strategies Married Couples Can Use to Boost Benefits

David Muhlbaum: Smart Tax Deductions Non-Itemizers Can Claim

Jill Weisenberger, M.S., R.D.N., C.D.E : Before You Lose Your Mental Edge

Dana Dovey: Coffee Drinkers Rejoice! Your Cup Of Joe Can Prevent Death From Liver Disease

Chris Weller: Electric 'Thinking Cap' Puts Your Brain Power Into High Gear

The Kosher Gourmet by Marlene Parrish A gift of hazelnuts keeps giving --- for a variety of nutty recipes: Entree, side, soup, dessert

April 4, 2014

Rabbi David Gutterman: The Word for Nothing Means Everything

Charles Krauthammer: Kerry's folly, Chapter 3

Amy Peterson: A life of love: How to build lasting relationships with your children

John Ericson: Older Women: Save Your Heart, Prevent Stroke Don't Drink Diet

John Ericson: Why 50 million Americans will still have spring allergies after taking meds

Cameron Huddleston: Best and Worst Buys of April 2014

Stacy Rapacon: Great Mutual Funds for Young Investors

Sarah Boesveld: Teacher keeps promise to mail thousands of former students letters written by their past selves

The Kosher Gourmet by Sharon Thompson Anyone can make a salad, you say. But can they make a great salad? (SECRETS, TESTED TECHNIQUES + 4 RECIPES, INCLUDING DRESSINGS)

April 2, 2014

Paul Greenberg: Death and joy in the spring

Dan Barry: Should South Carolina Jews be forced to maintain this chimney built by Germans serving the Nazis?

Mayra Bitsko: Save me! An alien took over my child's personality

Frank Clayton: Get happy: 20 scientifically proven happiness activities

Susan Scutti: It's Genetic! Obesity and the 'Carb Breakdown' Gene

Lecia Bushak: Why Hand Sanitizer May Actually Harm Your Health

Stacy Rapacon: Great Funds You Can Own for $500 or Less

Cameron Huddleston: 7 Ways to Save on Home Decor

The Kosher Gourmet by Steve Petusevsky Exploring ingredients as edible-stuffed containers (TWO RECIPES + TIPS & TECHINQUES)

Jewish World Review Feb. 3, 2006 / 5 Shevat, 5766

Big Creator, little Creator

By Rabbi David Fohrman

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The third in a series of five articles

http://www.JewishWorldReview.com | Last week, we observed that the Sabbath seems to commemorate not, specifically, G-d's creation of the Universe, but His Aresting" from that creation. Why, we asked, is rest worthy of celebration? Why is "rest" a reason to make a day holy for ever and ever?

The question becomes even more insistent when we remember that G-d deemed the Sabbath to be special long before there was any nation around to celebrate it. According to the verses in Genesis chapter 2, G-d blessed and made the Sabbath holy immediately after creating the universe. He shared that day with us only centuries later, when the Torah was given, letting us in on His special secret. Thus, the Sabbath was not crafted by G-d for the benefit of people — that only happened later. Rather, this island in time was designed by the Creator "for Himself", as it were.

Why would the Creator be so "personally committed" to His own day of rest?

A clue comes from the Biblical text which first introduces us to the idea of the Sabbath. We looked briefly at this text last week. But let's look again. One of these verses seems to contradict itself...

And G-d finished on the Seventh Day the work that He had made, and He rested on the Seventh Day from all the work that He had made (Genesis, 2:2).

Perhaps you spotted the difficulty: "What, exactly, did the Almighty do on the Seventh Day? Did He rest or did He work?" The answer seems to depend on which part of the verse you focus upon.

The first part of the verse tells us that "G-d finished on the Seventh Day the work that He had made". This seems to suggest that the Almighty did some work on the Seventh Day. He completed His efforts on that day.

But then the verse goes on to say that the Almighty Arested on the Seventh Day from all the work that He had made". This second phrase seems to tell us that G-d was not working on the Seventh Day. To the contrary, He "rested from all his work" on this day.

So which is it? Did G-d rest from all His work on the seventh day, or did He create something on this day?

As it turns out, we are not the first to come upon this question. Rashi, grandfather of the Biblical commentators, in fact addresses it. Rashi gives two possible answers to the problem.

One answer Rashi suggests is that perhaps G-d finished creating the world at the very instant that the Sixth Day ended and the Seventh Day began. In that way, He would have Afinished" creating Aon the Seventh Day" -- i.e. on the instant the day began -- but still have rested for the entirety of that day.

That's Rashi's first answer. But he gives a second answer as well, a solution that doesn't require us to split hairs in time between the Sixth and Seventh Day.

Rashi's second answer suggests that the contradiction is just an illusion. Rashi argues that G-d indeed created something on the Seventh Day, and simultaneously, He was completely a rest on that day. It sounds like a contradiction — but, Rashi insists, it is not. Because the thing that the Almighty created on the Seventh Day, Rashi says, was "rest" itself. "Rest" was brought into existence on the Sabbath. Now, this answer certainly seems ingenious: It allows us to see how G-d could both rest and create at the same time. But, the answer smacks a bit of wordplay. What does it mean that G-d "created" rest? Is "rest" something that needed to be "created"? Why isn't it something that just "happens?"

By way of analogy, think of "darkness". Would "darkness" need to be created? No. Light would need to be created, but not darkness. Darkness is just the absence of light. If you want it to be dark, just turn off the light.

Similarly, one might object: Why does G-d have to create rest? Rest is just the absence of work. If G-d wanted rest, all He would have to do is stop working. Right?


Rashi is suggesting to us that there is such thing as "rest that needs to be created". It is a kind of rest that is different from the rest we usually experience, the mere absence of labor. It is a rest which is not just a "negative" phenomenon, but a positive one. It is not an absence, but a presence.

To get a better handle on this elusive notion of G-d's rest, we might do well to ponder for a moment the nature of G-d's "work". If we can understand more clearly what G-d was up to those first six days, we may be better able to understand what it means to say that He "rested" from this activity on the seventh.

The technical term that Jewish law assigns to "labor" on the Sabbath is "melachah". The word is borrowed from Genesis chapter 2, which describes the "labor" that G-d was involved in when creating the world. The labor which we desist from on the Sabbath corresponds in some fundamental way to the labor G-d desisted from on the original Sabbath.


It's not the least bit of an exaggeration to say that Rabbi Fohrman is among the most innovative teachers of the Bible today. (We still receive requests to re-publish his previous series years after they've ended).

While we are privileged to have him on JWR, he's just begun offering his own cutting edge online classes, exploring some fascinating questions in the Bible. The first series is entitled "Why Couldn't Moses Enter the Land?" — and it includes lectures, slide shows, discussion boards, and more.

We've made arrangements for our readers and their friends to sample the classes for a full month — gratis! (Bloggers and folks who have mailing lists have our permission to spread the word about the invite) Use this link: http://www.hffts.1shoppal.com/page/page/2892204.htm

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The truth is, "labor" is probably the wrong word to be using here. The English term labor conjures up images of sweat and hardship — images which obviously have little to do with Divine creation of the Universe (how hard is it for an All-Powerful G-d to create a world?).

Fittingly, the Hebrew language has more than one word for work. Melachah is a more specialized word, and is different than the other, more common word for work in Hebrew, avodah. The latter word, avodah, indicates a mundane, run-of-the-mill kind of labor. It suggests the kind of work that requires exertion and makes you tired. Melachah, on the other hand, calls to mind something else entirely.

The Torah classifies thirty-nine basic acts as melachah. With the possible exception of one of these (carrying), the common denominator of all thirty-nine — from writing to baking, from dyeing to weaving, from plowing to building — is the idea of transformation; of taking a certain substance present in the world, and transforming it into a higher, more developed state of being, through an intelligent agent's conscious intervention. When I bake something, I take mere raw ingredients and make them into a cake. When I weave something, I take mere threads and create a cloak. I am developing the world around me, molding it to suit my will.

It was this kind of "work" that the Almighty engaged in for most of the six days of Creation.

Think about it. In the first moment of Genesis, G-d made Asomething from nothing". First there was Nothing; then, all of a sudden, there was Something.

From then on, though, He was pretty much doing something else. He was generally taking that which was, and molding it into something more complex and sophisticated. He was taking electrons and protons and molding them into hydrogen atoms. Or He was taking water, and causing species of marine life to arise from it (Genesis 1:20). Or He was taking earth, and fashioning out of it the body of a human being (2:7). G-d was performing melachah the kind of thing you do when you want to create a world.

We are now, incidentally, ready to respond to our friend "Joe on the Plane" — the imaginary fellow who collared you on a long flight, and asked you about the funny way Orthodox Jews seem to observe the Sabbath.

The answer to Joe lies in an understanding of the nature of melachah.

When G-d created the world, His activity had very little in common with dragging a heavy table around the house. But it had everything to do with igniting the filament inside a light bulb.

Dragging a table just moves things around. It isn't "transformative" in any way. Igniting the filament, though — as routine as it seems — is an act of melachah, one in which man purposefully transforms his surroundings to suit his needs. Every time man kindles fire, plows, weaves — no matter how easily and routinely he does it — he masters the world around him and molds it to suit his liking in a way that animals could never do. In fact, one might even argue: The more routinely man engages in these actions, the more his mastery is evidenced. When man takes the raw material of the world around him and molds it — brings it into higher states of being in accordance with his will — he imitates his Heavenly Creator — the Being who brought the universe into existence through a series of such "melachah" type acts.

The Almighty refrained from melachah on the Seventh Day. And He deemed the "rest" which replaced that melachah to be the ultimate meaning of His creation.

We had asked before: Why would all All-Powerful G-d need to rest after creating the world? Was he tired?

I think we are now in a position to answer that question, too.

If G-d's activity for six days had consisted of mere avodah mean, physical labor — then yes, it would seem strange that the All-Powerful G-d "needed" to rest on the Seventh Day. But G-d was not performing avodah. He was performing melachah. His activity in those six days was not defined by exertion but by creativity. And creativity demands a different kind of rest entirely.

To explain: Rest always provides a complement to work. But different types of work call for different kids of rest. Exertion calls for a kind of rest we call relaxation; lack of exertion helps us become refreshed. But the complement to creativity is not a similar kind of absence. The complement to creativity is, perhaps, the mysterious phenomenon we talked about earlier — the thing we called "positive rest".

Creativity is a powerful word. Creation seems so self-sufficient. What else, indeed, does a creator need but to create? But creativity does need something else to be complete. It needs the Sabbath. For in reality, creativity is only a means to an end. Creativity is about "bringing something into being". But that's not a final goal. The final goal of creativity is "being" itself.

"Positive rest" is not something we are all that used to. It seems foreign to us. And perhaps, after all, that is only natural — for we live, as it were, in a world of change, a world of "becoming". In our world, melachah — changing things, building them, making the world more sophisticated — that's what it is all about. To understand Apositive rest" in all its brilliance, we need to transcend that world, and try and perceive what life might be like in a world not of "becoming", but of "being".

Judaism has a word for a world of "being". It's called: The World to Come.

We'll explore the connections between the Sabbath and that mysterious-World-to-Come, when we return next week.

Every weekday JewishWorldReview.com publishes inspirational articles. Sign up for the daily JWR update. It's free. Just click here.

JWR contributor Rabbi David Fohrman directs the Hoffberger Foundation for Torah Studies, and is an adjunct professor at the Johns Hopkins University, where he teaches Biblical Themes. He has also authored several volumes of the ArtScroll Talmud.

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Why would the All-Powerful need to rest?
Joe on the Plane and the Meaning of Sabbath

© 2006, Rabbi David Fohrman