The Creation story is one of the most powerful and influential stories in human history.
But is it true?
Traditional people may initially be inclined to condemn such questions as heresy, but that approach alienates inquisitive youngsters and is also problematic. As the Rambam points out, if we take the Creation story at face value, we would mistakenly understand that humans are literally created in God’s image, which means we look like God and that God has some shape or form. But even though we don’t believe God has an actual image, the story is still true!
The language we use to talk about truth is complex and nuanced; it is not a mature expectation to read the words and expect a step-by-step guide to how the Creator shaped the entire universe.
One of the universal rules of interpretation is that the Torah speaks how humans speak – דיברה תורה כלשון בני אדם.
If the Torah speaks in human language for humans to understand, there is literally no point whatsoever for the Torah to include information people would not understand. The Torah’s primary audience was a band of barely literate former slaves in the desert 3000 years ago; imagine explaining General Relativity and the age of the Universe to them! Dinosaur bones were only discovered in 1677 and were believed to belong to giants and dragons at first. Not only would such information have made no sense to our ancestors, but these ideas would not have been useful as they don’t relate to the world as the place of action the Torah asks us to live and move in.
R’ Shamshon Raphael Hirsch teaches that the Torah is not a textbook of magic or metaphysics. It isn’t even primarily concerned with history! The Torah is not a how-to manual of how God created the universe; it’s a book of instructions – the literal translation of Torah – guiding us on how to ethically build and shape a cohesive human society in general and Jewish society in particular.
If it was a step-by-step guide, it’s not very good. The Creation story is about 34 verses long, whereas the Mishkan and its related laws and services occupy nearly a quarter of the Torah in exhaustive detail. R’ Jonathan Sacks concludes that while the Torah is somewhat interested in the home God makes for us, it is much more interested in the home man makes for God.
The Torah is God’s handiwork. But godly as it may be, it must be read, understood, and practiced by imperfect humans. It’s not a deficiency in the medium, the Torah – it’s a deficiency in us, the audience.
There is a way that humans read stories in this genre, which unlocks the truth of the Creation story; a genre is a category of things characterized by similarities in form, style, or subject matter. The Torah’s Creation story is part of a creation myth genre, something common to all cultures across all human history.
Creation myths are symbolic stories that enormously influence our lives and societies. The word “myth” itself doesn’t primarily mean false or fanciful; in the society in which it is told, a myth is regarded as conveying profound truths – not just literally but historically, metaphorically, and symbolically.
Creation myths are potent and formidable because the ideas they contain express in narrative form what we experience as our basic reality – where we come from, how we find ourselves where we are, and crucially, where we are going.
You may even have your own personal creation myth about your life and the direction your story has taken.
To ask if a myth is true in a factual or literal sense is to miss the point entirely and is the wrong perspective to approach it on any level. That’s not the function of a creation myth.
Taking the entire Torah literally and at face value only, we’d think God looks like a human and walks in gardens, and we’d all be blind from taking an eye for an eye.
We should not doubt for a moment that the Creator shaped the universe and gave it order; we should not doubt that the image of God is a profoundly consequential idea that requires us to recognize the godliness in ourselves and each other to the extent that one sage, Ben Azzai, identified it as the essential principle of the Torah.
The Torah was given in the ancient world, where the prevailing universe of ideas held that the ancient world’s gods were part of nature and fought each other. For example, a typical contemporary creation myth in Akkadian culture held that there are different tiers of gods. The working-class gods were tired of serving the upper-class gods, so they created humans from the dirt to be the new underclass, and the working-class gods could rest. In this cosmic order, the gods are indifferent to humans at best, and humans don’t matter. Humans exist to be enslaved and serve the gods. Critically, this corresponded to the earthly social hierarchy, where people exist to serve the priestly class and king, who serve the gods best.
This entire hierarchy is utterly obliterated by the Torah when the One singular God, free and independent, creates humans out of love and, in God’s image, creates them free. This imagery completely delegitimizes the language of oppression and enslavement and reimagines humans as supremely valuable and completely free. The Torah takes the imagery of humans as formed from dirt and inverts and sanctifies it when God infuses the dirt with a soulful breath of life – וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים.
The Mishnah learns from the imagery of the emergence of humanity by creating one individual that each life is its own universe, so taking a life is like destroying a universe; saving a life is saving a universe. Individuals matter, created as they are in God’s image.
The development of the scientific method created an inflection point in the trajectory of human knowledge, transforming our understanding of the world around us.
Ideas like evolution and the Big Bang aren’t a threat.
If you’re reading the Torah looking for empirical facts, or parsing the text for hints or rebuttals to an old or young universe, to evolution or dinosaurs, to arcane magic or General Relativity, or 9/11 predictions or the future, you are going to come away disappointed because you are reading the Torah wrong. That is not the Torah’s purpose in any way; how it all works is a separate and parallel track to what it all means.
And is it even possible for humans to understand how the Creator did it? Moshe and Job communicated to God and came away with learned ignorance, the understanding that there is an outer boundary to human knowledge and that humans can’t understand much.
As R’ Jonathan Sacks explains, science speaks of causes, but only religion can speak about purpose; science can take things apart to see how they work, but only religion can put things together to see what they mean.
If science is about the world as it is, and religion is about the world that ought to be, then religious people need science because we cannot apply God’s will to the world if we do not understand the world. Torah is art, not science.
The Creation of the universe is more complicated than the brief treatment the Torah tells us, but the ideas it contains are explosive, and their truth and importance are absolute.