Parshas Bereishis- Just Appreciate the Good

There is a fascinating dynamic that presents itself between providers and receivers of benefits. Often one who is receiving the most has the least appreciation for the one doing the providing. It may be completely obvious to all that the beneficiary is enjoying tremendous benefits, while the recipient may seemingly remain equally oblivious. Our Parsha discusses this dynamic and teaches us an important lesson about appreciation. 

Bereishis begins with Hashem creating all that is in existence. After five days of creating all aspects of creation, we arrive at day six, during which Hashem creates Mankind. The verses teach that Hashem initially created Adam (Man), and then fashioned Chava (“the mother of all life”) from a limb of his body. She was to be his “helpmate” and this would symbolize the “man and wife” dynamic for future civilization.

There is an interesting discrepancy as to the need or impetus in the creation of Chava. Initially, Hashem says “lo tov li’hiyos adam levado, eh’eh’se lo eizer kinegdo”, “it is not good for man to be alone, I shall make him a helpmate, opposite him” (2:18). Some of the Rishonim explain that Hashem wanted man to have a partner because “two is better than one” (Ib’n Ezra), or she will help him in his basic survival, allowing him to accomplish more (Seforno). These explanations focus on the practical benefits Adam would receive from the creation of Chava. However, Rashi (quoting Pirkei d’Rebbi Eliezer 12) explains the verse altogether differently. Hashem created Chava to preclude people from suggesting that there are two powers in the world, Hashem as an individual without a partner in the upper realms, and Adam in the lower realms. With the creation of Chava (as the partner for Adam) it became clear that Adam was not an independent deity. This approach would imply that the purpose of Chava’s creation was not for the practical benefit of Adam, but rather in order to avoid the above, mistaken assertion. The verses continue and record how Adam was tasked with naming all of the animals, and follows with the creation of Chava. Rashi (2:20,23) explains that Adam recognised that all of the animals had the male and female dynamic, but he was lacking such a partner. In addition, the other animals were not fitting partners for him. Upon Adam realizing this lacking, Hashem put him to sleep and fashioned Chava from part of his body. This would imply that the creation of Chava was due to a practical need that Adam recognized, and doesn't seem to fit with the above line of reasoning. How can we resolve this discrepancy?

The Chizkuni (2:18) answers with a simple and powerful idea. Hashem wanted to create a partner for Adam from the start. However, only after Adam felt the lack of a partner, did Hashem choose to fashion Chava. Then, Adam would truly appreciate her significance. Hashem waited for this opportunity so that Adam would have “hakaras hatov”, he would recognize the good that was Chava, and that Hashem had done for him. Had she been brought into existence along with him, he would not necessarily have felt the same degree of thankfulness. In a similar vein, Chizkuni states (2:8) that Adam was created outside of the lush Gan Eden, and only afterwards brought inside. He explains that had Adam been created within the garden of Eden, he would have assumed the entire world was like it, and not appreciated its contents. However, being that Adam was created from places of “thorns and thistles” and only subsequently placed in the wonderful garden, he had great appreciation for its reality. 

A similar theme is highlighted regarding the production of vegetation. On the third day of creation, Hashem instructed the land to produce vegetation (1:11). However, the verse states that the ground did not do so until after the creation of man on day six (2:7). Rashi explains that the produce had grown just to the level of the soil on day three, as there was no one to appreciate the need for rain and subsequent production. On day six, man was created and he realized that the world needed rain for crops. Adam davened, the rain fell, and the crops grew. Hashem wanted Adam to appreciate what He was doing for him, to become a “makir tov”. 

In a tragic twist of fate, Adam ended up consuming the fruit of the very tree that Hashem had prohibited (the “eitz hada’as”). When Hashem questioned Adam, he responded that “the woman that You provided me, she gave me from the tree and I ate” (3:12). Rashi (based on Gemara Avoda Zara 5b) states that Adam was denying the good that Hashem had given him. Instead of appreciating the gifts of Hashem, Adam denied them and blamed them for his errors. Hashem had provided Chava to Adam in a way that would ensure he appreciate her (and Him), and Adam ended up rejecting all that good, even blaming it for his mistakes. 

Hashem had provided these benefits in a way that would encourage Adam to be “makir tov”. This would teach him that all that Hashem does and commands man to perform is ultimately in man’s best interest. He would then act in the ways of Hashem and merit the good that follows. However, Adam acted exactly the opposite.

When receiving great benefits from another, one can often feel a sense of being beholden to the giver. They then may choose to deny the good to assuage their feelings of owing another something. They calculate that although they did receive a favor, it was in the best interest of the giver, or that the provider had some personal agenda. With such a perspective, they validate denying the goodness that they received, and not being at all appreciative. This dynamic is constant in interpersonal relationships. We must train ourselves and our children to appreciate the good received, and become people who are “makir tov”. 

In the merit of this Torah study, may Hashem protect all of Am Yisrael, in Eretz Yisrael

and throughout the world. Please email yshifman1@gmail.com with questions,

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