Parshat Bereshit5 min read

God Formed Adam From the Dust Beneath His Own Altar

God scooped the dust for the first man out of the one patch of ground where his children would later come to be forgiven, and said, if only he stands.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Maybe He Will Stand
  2. The Body Was Carried Up for Its Soul
  3. He Opened His Eyes on the First Day
  4. The Ground He Was Standing On

God went to one specific patch of ground for the dirt.

God Formed Adam From the Dust Beneath His Own Altar Click for full size

Not a riverbank, not the nearest field. He took the dust for the first man from the ground where the Temple altar would stand, the one mount on earth that centuries later would smell of blood and burned fat every morning of the year, because that was where a person who had wrecked something would come to get it repaired.

"I am forming him out of the place where he can be forgiven," God said. "Then maybe he will stand."

Maybe He Will Stand

Maybe is a strange word to hear in the mouth of the one doing the making.

Nothing had happened yet. There was no serpent, no fruit, no hiding in the trees at the sound of footsteps. The clay had not been given a face. And the hope was already spoken over it, and the repair was already built into the material, the way a builder lays a drain under a house before there is any water in the world.

Then He mixed it. Dust for the male, earth for the female, one taken up and folded into the other, the way a potter blends two clays so the finished vessel will not crack in the kiln. The first human body was a mixture from the start, and it was mixed for durability, by someone who had already worked out what it would have to survive.

The Body Was Carried Up for Its Soul

What happened next did not happen on the ground.

God stood the lifeless mass up and drew it from the earth all the way to the heavens, a shape with no breath in it, no name, no eyes open, lifted the whole distance. Up there, in the room where the throne is, He put the soul into it.

He blew it in. That is the detail everything else hangs from. A thing that is blown in can be blown back out, and so the man came down mortal, carrying a soul that had entered him like a held breath released. In the world that is coming, the soul will not be blown into anyone. It will be set in place and left there, and whoever receives it that way will not die.

So the first body went up unfinished and came back finished and already leaking.

He Opened His Eyes on the First Day

He was not made blind, and he was not made small.

The world came up ripe. The trees came up bearing. Adam and Eve stood at the size of people of twenty years old on the day they were made, with no childhood behind them and no one to explain anything. Every other creature had arrived complete, down to the beetle, and the last one made was not going to be handed over with a part missing.

So his eyes were open from the first breath, and the proof is what he did with them. The animals were brought past him and he gave each one its name. Nobody names what he has not looked at. A lion walked by and he did not simply see a yellow animal with a face; he saw what kind of thing it was, and the word came out of him, and it stuck.

There is a second kind of eye in him too, the one that tells good from ugly and sound counsel from the noise a man mistakes for counsel. That eye was in the shipment as well, and it would get its first real test soon enough, in a garden, in front of a talking animal.

The Ground He Was Standing On

He never knew where he came from.

He walked, he named, he ate, he hid, and he was sent out, and no one told him that the dirt under his feet on the day he was formed was the dirt his descendants would carry offerings to, that the ground of his making and the ground of his mending were one patch of earth measured out in advance.

The altar came much later, and the man who built it did not know he was building it where the first body had been quarried.

God had said maybe. He had not said certainly. He shaped a creature out of the material of its own forgiveness, breathed a soul into it in the highest room there is, set it down at twenty years old with its eyes open, and then stood back to find out whether any of that would be enough.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Bereshit Rabbah 14:8Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The verse It’s that word "ground" – adama in Hebrew – that sparks our story.

Rabbi Berekhya and Rabbi Ḥelbo, quoting Rabbi Shmuel bar Naḥman, offer a beautiful interpretation. They suggest that Adam was created from the very place that would later become his place of atonement. The adama, the ground, from which Adam was formed, is connected to the place where he could find forgiveness.

They draw a parallel to (Exodus 20:21), where God says, “You shall make for Me an altar of earth [adama].” Just as the altar serves as a place of atonement, so too did the adama play a role in Adam's creation.

Why this connection? Well, according to this midrashic (rabbinic interpretive commentary) tradition, the Holy One, blessed be He, said, "I will create him from the place of his atonement; then there is hope that perhaps he will endure.” It’s as if God, even at the moment of creation, was thinking ahead, anticipating the need for repentance and offering a built-in mechanism for it. Knowing Adam would stumble, God created him from a place inherently linked to forgiveness, a poignant reminder of the potential for return and renewal.

But there's more to it than just the source of the dust. The text goes on to discuss the "breath of life" – that divine spark that turned a lifeless form into a living being. Bereshit Rabbah describes how God stood up Adam’s lifeless mass from the earth all the way up to the heavens and then injected a soul into it. Now, that's a powerful image!

And here's where it gets really interesting. The text contrasts the way the spirit is "injected" in this world with how it will be in the future. In our current reality, the spirit is given through blowing – as in, God "breathed" into Adam’s nostrils. And according to this interpretation, that's why we eventually die. But in the future, in the messianic era, the spirit will be placed directly within us, resulting in immortality!

The verse cited to support this idea is (Ezekiel 37:14): “I will place My spirit in you and you will live.” This vision of the future offers a powerful hope for a time when death will be overcome and our connection to the divine will be even more direct and lasting.

So, what does this all mean? This passage from Bereshit Rabbah offers a multi-layered understanding of creation. It suggests that Adam's very being was intertwined with the possibility of atonement, offering a glimmer of hope even in the face of potential failure. And it paints a picture of a future where our connection to the divine is so profound that it transcends the limitations of our mortal existence.

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The Midrash of Philo 7:2The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Philo, the 1st-century Jewish philosopher from Alexandria, grappled with this very question in his own way. In what we call "The Midrash of Philo," he argues that Adam must have been created with the ability to see. Why? Because everything else in creation, animals and plants alike, were brought into existence in their perfected forms. So, shouldn't Adam, the pinnacle of creation, also possess his most excellent parts, including, of course, his eyes?

Philo goes on to emphasize the verse where Adam names all the animals. It's a foundational story. And Philo asks a very logical question: How could Adam name them if he couldn't see them? He had to have beheld them first.

Then, Philo, ever the philosopher, throws us a curveball. Could Moses, in writing about "eyes," have been speaking metaphorically? Was he referring to the vision of the soul? You know, that inner sight that allows us to perceive good and evil, beauty and ugliness, and all the complexities of the world?

It’s a fascinating thought. Perhaps the physical eyes were secondary to the spiritual vision.

Philo doesn't stop there. He further dissects the idea of the "eye" by suggesting that it can represent counsel, the "warning of the understanding." In other words, the ability to reason and discern. But, he cautions, there's also another kind of "eye," one "devoid of sound reason," which he calls opinion. The ability to see and perceive is a gift, but it can also be clouded by our own preconceived notions and biases. It seems Philo is suggesting we need to be careful about what – and how – we see.

So, what did Adam see? Perhaps the answer lies not just in the physical act of seeing, but in the deeper questions of perception, understanding, and the constant battle between reason and opinion. Maybe the true miracle wasn't just that Adam had eyes, but that he had the potential to truly see the world around him, and within him.

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Yalkut Shimoni on Torah 20:12Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"The man", by the merit of Abraham, as it is written, "the great man among the giants" (Joshua 14:15), this is Abraham. And why does it call him "a great man"? Because he should have been created before Adam; but the Holy One, blessed be He, said, "Perhaps he will spoil things, and there will be no one to come and set right after him." A man who has a beam that overhangs, where does he place it? Is it not in the middle of the hall, so that it can bear the beams before it and after it? So too he was created in the middle of the generations, so that he might bear the generations before him and after him. They bring the well-ordered into the house of the disordered, but they do not bring the disordered into the house of the well-ordered. "Dust", a fawn of the world; just as a fawn (of the world) is at its fullness, so too Eve was created at her fullness. Adam and Eve were created like persons of twenty years. "Dust", male; "from the ground", female; the Fashioner brings dust, which is male, and ground, which is female, so that His vessels may be sound. "From the ground", from the place of his atonement he was created, as you say (Exodus 20:21), "An altar of earth you shall make for Me." The Holy One, blessed be He, said, "Behold, I am making him from the place of his atonement; would that he may endure."

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