Parshat Bereshit6 min read

The Angels Nearly Called Adam Holy and God Stopped Them

The ministering angels were one breath from crying Holy over the new man, using the word kept for God alone. God put Adam to sleep in front of them.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Angels Opened Their Mouths to Say Holy
  2. The Sleep That Cost Him a Side
  3. The Earth Said It Could Not Feed Them
  4. God Came Down to the Wedding
  5. The Book Went Into the Dark
The Angels Nearly Called Adam Holy and God Stopped Them Click for full size

The Angels Opened Their Mouths to Say Holy

The ministering angels looked at the man God had just finished making and began the wrong song.

They knew the words by heart. Holy, holy, holy is the Lord of hosts. The cry belonged to one being in all of creation, and the angels were aiming it at Adam, who was made out of dirt and had been alive for less than a day.

The name they were about to spend was not a loose word. It was the name Adam himself had used the first time he called out to his maker. God had fixed that name between Himself and Himself, and He had set terms about it with the ministering angels, and the terms had never been complicated. The glory attached to it went to nobody else.

A king rides through the province with his governor beside him in the chariot. The crowd wants to shout for the king and cannot tell which of the two men he is. So the king puts out a hand and pushes the governor down into the road, and after that nobody has to guess.

God dropped a deep sleep onto Adam where he stood.

The angels watched the man's knees give, watched him go down and lie there with his breath running slow through his nose, and the song died in their mouths. Whatever was lying in the dust in front of them, it needed sleep, and they did not.

The Sleep That Cost Him a Side

The sleep had a second job. Adam had been made with two faces, two whole faces set side by side on one body, and while he was under, God separated them. One side of him got up as a woman.

God had gone over the body part by part first, deciding where to cut. "Not from the head, or she will carry her head high in pride. Not from the eye, or she will be wanton-eyed. Not from the ear, or she will listen at doors. Not from the neck, or she will be insolent. Not from the mouth, or she will be a tattler. Not from the heart, or she will be inclined to envy. Not from the hand, or she will meddle. Not from the foot, or she will be a gadabout." He took a chaste portion instead, and over every limb and organ as He shaped it He said, "Be chaste. Be chaste."

None of it held. Sarah listened at the wall of her own tent while the angel spoke with Abraham. Miriam carried a story about her brother. Rachel envied her sister. Dinah went out walking. Eve put her hand out toward the fruit. Every fault God had steered around arrived on schedule anyway.

But the woman was the point of the sleep. Without her there was one man and no human race, and no way for any creature alive to see where God ended and a man began.

The Earth Said It Could Not Feed Them

The ground heard what God had decided and started shaking.

"I have not the strength," the earth said. "I cannot provide food for the herd of Adam's descendants."

"You and I together," God said. "We will find food for the herd."

So time was cut in two and divided between them. God took the night. The earth took the day, and pushes up produce in it while God sends the water down. The sleep that had exposed Adam as a mortal in front of the whole heavenly host turned out to be his ration, the thing that feeds him and strengthens him and hands him back his life every morning.

The rest he has to dig out of the dirt himself.

God Came Down to the Wedding

The angels got a second look at the man, and this time they were given instructions.

"Come," God said to them. "Let us show loving-kindness to Adam and his helper."

Then He went down with them to do it. The same ranks that had nearly sung the holy cry over Adam's head now stood around him and his wife at the first wedding anyone had ever held, doing them honor at close range, on the ground, at the edge of the garden.

God set the value of it out loud while they worked. Chesed (חסד), plain loving-kindness of this kind, was dearer to Him than all the sacrifices and burnt offerings Israel would one day carry up to the altar in front of Him.

The Book Went Into the Dark

Adam kept a holy book, and when he died it went missing with him.

Generations later a man dreamed the location of the cave where it lay. Enoch went and found it and read it and pulled out of it the workings of the earth and the sky, until he knew more than Adam had ever known. Then he learned it by heart and put the book back into the dark.

It came out one more time. When God settled on drowning the world, He sent the archangel Raphael down to Noah with the book in his hands.

"I give you the holy book," Raphael said, "so that every secret and mystery written in it is made plain to you, and so that you will know how to carry out what it commands, in holiness and purity and modesty. You will learn from it how to build an ark of gopher wood, and you and your sons and your wife will find shelter inside it."

Noah stood holding a volume he could never have located on his own, with the measurements of his own survival written somewhere in the middle of it.


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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 8:10Bereshit Rabbah

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

They almost made a pretty big faux pas!

The story goes like this. When the Holy One, blessed be He, created Adam, the ministering angels were... well, a little confused. They were so awestruck by this new creation that they nearly proclaimed “Kadosh!” (holy) before him. They almost gave Adam the divine treatment!

Rabbi Hoshaya uses a wonderful analogy to help us understand this. Picture a king and a governor riding together in a chariot. The people of the province, eager to honor the king, want to call out “Domine!” ("O Lord!"). But they don't know which one is actually the king. What does the king do? He nudges the governor out of the chariot. Suddenly, it becomes clear who holds the true power.

So, what did the Holy One do when the angels were about to mistakenly sanctify Adam? As Bereshit Rabbah 8 tells us, He cast a deep slumber upon him. Boom. Instant clarification. Angels, meet mortal. Sleep is such a fundamentally human experience. Angels don't need to recharge that way. By causing Adam to fall asleep, God made it undeniably clear that this magnificent being, while special, was not divine. He was (merely!) human.

This episode highlights a critical distinction, a delicate balance. As the prophet Isaiah (2:22) says, "Desist from man, who has breath in his nostrils, for in what way is he worthy?" It's a powerful verse, reminding us of human limitations. We are magnificent, yes, but also mortal. We breathe, we sleep, we are… human.

What does this story from Bereshit Rabbah teach us? Perhaps it's a lesson in humility. Even in our most impressive moments, we are still just human. And maybe, just maybe, that's perfectly okay.

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Legends of the Jews 2:45Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It sounds almost like a cosmic afterthought. But what if I told you there was more to the story? A deeper explanation about why things unfolded the way they did?

In some traditions, the woman destined to be Adam's true companion wasn't just made from him; she was taken from him. Because, as they say, "only when like is joined unto like [is] the union indissoluble." Think of it like two halves of a soul finally reunited.

Adam, initially, wasn't quite the Adam we know. Ginzberg's Legends of the Jews tells us that Adam originally had two faces! Two complete faces, side-by-side. The creation of woman, of Eve, was actually the separation of these two faces, splitting the original, unified being into two distinct individuals.

So, why a rib? Why not a hand, or a foot? Well, the Rabbis pondered this too. As God was about to create Eve, He considered the potential pitfalls. He wouldn't make her from the head, "lest she carry her head high in arrogant pride." Not from the eye, "lest she be wanton-eyed." Not from the ear, "lest she be an eavesdropper." And so on, down through the neck, mouth, heart, hand, and foot – each carrying a potential flaw.

The idea, as we find in Legends of the Jews, was to form her "from a chaste portion of the body." And as God formed each limb and organ, He commanded, "Be chaste! Be chaste!" He was imbuing her with the very essence of purity and humility.

But here's the kicker: despite all this divine caution, the story continues, woman still seemed to inherit the very faults God tried to avoid. The daughters of Zion, we're told, were haughty. Sarah, in her own tent, became an eavesdropper. Miriam was a talebearer, accusing Moses. Rachel was envious. Eve herself reached for the forbidden fruit, and Dinah became a notorious gadabout.

So, what does it all mean? Did God's plan fail? Or is there a deeper lesson here? Perhaps it's a reminder that free will, with all its potential for both good and bad, is an intrinsic part of being human. Maybe the story isn't about blaming women for inherent flaws, but about acknowledging the complexities of human nature – for all of us, men and women alike. And perhaps, understanding where these flaws come from allows us to better work on ourselves and on our relationships.

The story of Adam and Eve, far from being a simple creation myth, becomes a profound meditation on human nature, relationships, and the enduring struggle between our best and worst selves. And that, my friends, is a story worth telling.

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Pirkei DeRabbi Eliezer 16:3Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Those little acts of kindness, those traditions that bind us together… sometimes, the answer is more surprising than you think. Let's

Think about a wedding. What do we do? We celebrate. We offer blessings. We try to make the bride and groom feel special, cherished. But have you ever considered why? Where does this urge to bestow such loving-kindness come from?

Pirkei DeRabbi Eliezer, a fascinating text that weaves together biblical narrative with late antique traditions, gives us an answer that's both beautiful and a little audacious. It suggests that we learn how to treat a bride and groom from none other than God Himself!

Yes, you read that right. The text asks, "Whence do we learn of the service of loving-kindness for bridegrooms?" And its answer? "We learn (this) from the Holy One, blessed be He; for He Himself bestowed loving-kindness upon Adam and his help-mate."

Adam and Eve, the first couple. Freshly created, standing at the dawn of time. And God, instead of just leaving them to figure things out, decides to… throw them a wedding shower? Well, not exactly.

According to Pirkei DeRabbi Eliezer, God says to the ministering angels: "Come ye and let us show loving-kindness to Adam and his help-mate." God Himself descends, with his angelic entourage, to show chesed (Lovingkindness), loving-kindness, to the first couple.

Isn't that an incredible image?

Now, why would God do that? Was it just a nice gesture? Apparently, it's more than that. The text goes on to quote God as saying something truly profound: "More beloved unto Me is the service of loving-kindness than sacrifices and burnt-offering which Israel, in the future, will bring on the altar before Me, as it is said, 'For I desired love, and not sacrifice' (Hos. 6:6)."

Wow.

So, showing loving-kindness, performing chesed, is actually more important to God than ritual sacrifice? That’s a pretty strong statement. The prophet Hosea echoes this sentiment, reminding us that God desires love and not just empty ritual.

This passage reframes everything. It elevates acts of kindness – those seemingly small gestures of support and love – to the highest level of spiritual practice. It suggests that the most meaningful way to connect with the divine is not through grand gestures or elaborate ceremonies, but through genuine acts of chesed. You're not just being nice. You are participating in a divine tradition, emulating God's own actions, and offering a form of "service" that is deeply meaningful. We are taught, through this ancient text, that offering chesed is, in a very real sense, what God wants from us most.

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Pesikta DeRav Kahana 7:2Pesikta de-Rav Kahana

Translation of the source text.Sefaria-hosted English translation · CC-BY

[2] Rabbi Aha opened: "I am the LORD, that is My name; and My glory I will not give to another, nor My praise to graven images" (Isaiah 42:8). "I am the LORD, that is My name", Rabbi Aha said: The Holy One, blessed be He, said, "I am the LORD, that is My name": it is My name that the first man called Me; it is My name that I stipulated between Myself and Myself; it is My name that I stipulated between Myself and the ministering angels. "And My glory I will not give to another" (ibid.), Rabbi Menahma said in the name of Rabbi Avin: these are the demons. Rabbi Nehemiah in the name of Rabbi Mina said: No creature is able to distinguish between a drop that is of a firstborn and one that is not of a firstborn, except the Holy One, blessed be He; but as for Me, it is labor in My eyes. And because no creature is able to discern the exact middle of the night except Him, therefore "and it came to pass at midnight" (Exodus 12:29).

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Legends of the Jews 4:34Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The story is actually far more intriguing, and it all starts with Adam.

In Legends of the Jews, upon Adam's death, a certain holy book mysteriously vanished. Where did it go? What was in it? The narrative takes an even more fascinating turn when the location of the cave where it was hidden gets revealed to Enoch in a dream.

A dream unveiling the secrets of the universe! It was from this very book that Enoch, who is sometimes identified with the angel Metatron, drew his profound knowledge of nature – knowledge of the earth, knowledge of the heavens. We are told that he became so wise that his wisdom even exceeded that of Adam himself!

Here's the kicker: after mastering its contents, Enoch, in turn, hid the book again. This sets the stage for the next act of our drama.

Fast forward to the impending flood. The moment God decided to cleanse the Earth, He didn't just send a weather forecast to Noah. Instead, He dispatched the archangel Raphael – yes, that Raphael – with a special delivery.

And what was that delivery? The very same holy book!

The message Raphael delivered to Noah was powerful: "I give thee herewith the holy book, that all the secrets and mysteries written therein may be made manifest unto thee, and that thou mayest know how to fulfil its injunction in holiness, purity, modesty, and humbleness. Thou wilt learn from it how to build an ark of the wood of the gopher tree, wherein thou, and thy sons, and thy wife shall find protection."

So there you have it. The instructions for building the ark, the secrets of survival, passed down through generations, hidden and revealed according to God's plan. It all comes from a holy book, a source of wisdom that links Adam, Enoch, and Noah in a chain of divine knowledge.

What other secrets are hidden, waiting to be revealed at just the right moment? And what wisdom might we unlock if we, too, searched for those hidden books, those lost sources of knowledge?

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Legends of the Jews 2:42Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Adam and the Angels.

The angels, these celestial beings, were so impressed with Adam, the first human, that they were ready to hail him with the sacred words, "Holy, holy, holy, is the Lord of hosts!" (Ginzberg, Legends of the Jews). They were about to mistake a human for.. God.

Then, bam! God intervened. He caused a deep sleep to fall upon Adam. Suddenly, the angels got the picture. Oh. He sleeps. He's not divine. He's one of us... well, almost.

Why the sudden nap for Adam? It wasn't just a cosmic joke. The sleep had a purpose. A very important one, in fact. It was all about giving Adam a wife. Because, let's face it, one man alone doesn't exactly make for a thriving human race.

This is where things get interesting. According to Ginzberg’s Legends, the earth itself got a little nervous when it heard God's plan. The earth trembled and quaked, worried about providing enough food for all of Adam's future descendants. "I haven't the strength!" it cried out.

God, ever reassuring, calmed the earth, saying, "I and thou together, we will find food for the herd." A partnership was formed. A cosmic collaboration! And that's how time itself was divided. God took the night, a time for refreshing sleep that nourishes and strengthens us. Sleep, after all, is crucial for life and rest. The earth, on the other hand, took the day, when it brings forth produce with God's help, watered and nurtured.

But there's a catch, isn't there always? We, humanity, we have to work the earth. We have to till the soil, plant the seeds, and harvest the bounty. Our food isn't just handed to us. It's a joint effort, a partnership between us, the earth, and God.

So, what does it all mean? Maybe it’s a reminder that even the most impressive of us – Adam in this case – aren't divine. We need rest, we need partners, and we need to work together with the world around us to thrive. And maybe, just maybe, it's a call to appreciate the delicate balance of our existence, a balance where even sleep and the turning of the earth play a crucial role.

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