Parshat Bereshit6 min read

The First Human Wore Two Faces and Spoke One Tongue

The companion was always there, warm against the back. Neither face could turn. God called that solitude, and reached for a rib.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. One Body Looked Both Ways
  2. Both Mouths Spoke One Tongue
  3. The Seam Opened at the Thirteenth Rib
  4. Two Shadows Where One Had Walked
The First Human Wore Two Faces and Spoke One Tongue Click for full size

One Body Looked Both Ways

Before there was a man and before there was a woman, there was one creature that faced two ways at once. It stood in the new garden under a sky still wet with the first light. When it turned its head to the right it saw the world with the eyes of a man. When it turned to the left it saw the same world with the eyes of a woman. One spine. Two faces. A single breath moving through both.

Adam was not lonely, because Adam was not yet one. Adam was two halves grown back to back, a body that carried its own companion inside the seam of itself, and it walked the garden as a single shadow that any low sun would have split into a pair. The right side was male. The left side was female. Joined along one ridge of bone. Neither could look the other in the eye. Each forever felt the warmth of a face it could not turn to see.

Scripture had already said the Holy One made the human "male and female," and then it said He created them (Genesis 1:27). Them. One being, and the word counted two. The creature lived inside that grammar before anyone later stumbled on it.

Both Mouths Spoke One Tongue

The undivided creature spoke. It opened both mouths and out came a single tongue, the one tongue, the speech the heavens themselves used. These were not ordinary sounds. They were the letters by which the world had been laid down, the alef and the bet and all their kin, each shape ringing against the thing it named. To say a word in that language was to brush the edge of the act that had made the word's object stand up out of nothing.

The angels spoke it. The garden answered to it. When the creature named the beasts, it did not guess at names. It read them, the way one reads what is already written, because in that tongue the name and the thing were not two. There was no gap to leap. The world and its speech were one piece, the way the body was one piece, the way the right face and the left face shared one column of bone. Later generations would call that speech lashon ha-kodesh (לשון הקודש), the sacred tongue. In the garden it did not need a name. It was simply how a mouth worked.

The Seam Opened at the Thirteenth Rib

Then the Holy One looked at the creature and said it was not good for it to be alone, which was a strange thing to say of a being that already carried its other half. But the half could not be seen. The half could not be answered. A companion a body cannot turn to face is a kind of solitude with a heartbeat against the back.

So the work began that no creature had felt before. The seam that had held the two faces together was opened. The female side was drawn out of the male, lifted from the curve of the body like a beam pulled clean from a wall. The bone that gave way was a rib, and not the first one. It was the thirteenth rib on the right, the one set deepest and closest to the heart.

Why a rib. Why not the head, so that she might stand higher than him? Because then she would have been proud. Why not the eye? Then she would have wandered after everything she saw. Why not the mouth, the ear? Then a gossip, then an eavesdropper. So the Holy One took her from the quietest, most hidden place in the body, the bone that no one sees, the bone that guards the heart, and out of that modest dark He drew Eve into her own separate skin. A few later tellings said the first human had ended in a tail, and that the whole of the woman had waited folded inside that hidden length, not yet drawn out into the air. The rib is the telling that stayed.

Two Shadows Where One Had Walked

The creature that had looked both ways now looked only one. Where there had been a single shadow, the low sun threw two. The man turned, and for the first time in the history of the world he saw the face that had always been pressed against his own, and it was a stranger, and it was himself, and he knew both things in the same instant.

He had no word yet for wife. He had the shock of air on a side of him that had never felt weather. She stood in her own skin and breathed without his lungs. The garden, which had answered one voice, now had to hear two.

The tongue began its own long fracture, though that wound came slower and reached its end far down the road at a tower on a plain. The first cut was here, in the garden, in the body. One creature became two. The wholeness that had spoken the letters of creation now had a seam running through it. Every marriage after would be two halves walking the length of the earth, trying to find the other side of one original bone.


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From the tradition

Sources

2 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.

Targum Yonatan on Genesis; Bereshit RabbahHebraic Literature (1901)

Retold in our words. Read the original at the link below.Project Gutenberg eBook #14368, Hebraic Literature · PD-US-pre-1929

Look again at the opening of Genesis. "Zachar u-nekevah bara otam", "male and female created He them" (Genesis 1:27). Why does the verse call the single creature otam, "them," if only one being had been made?

The rabbis noticed. And from this small grammatical oddity they grew a startling tradition: Adam was created with two natures fused in one body. Some sages said the male half stood on the right, the female on the left. Others said the two halves stood back to back, a single soul looking in two directions at once. Still others, with more poetic boldness, said Adam had a tail, and from that tail Eve was later fashioned.

The Targum Yonatan adds that Chavah was drawn from the thirteenth rib on Adam's right side. And the Midrash asks why a rib at all? Why not the head, or the eye, or the mouth, or the ear? Because, the sages answered, woman was not meant to be vain (she was not drawn from the head), nor wanton (not from the eye), nor a gossip (not from the mouth), nor an eavesdropper (not from the ear). She was drawn from a hidden, modest place, the rib, which lies close to the heart.

The humans we know came from a splitting. The lesson the rabbis drew is that male and female are halves of one original whole, and marriage is the long work of finding the other side of oneself again.

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Kitab al-riyad w'al-Hada'ikKaraite Literature

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Many believe the answer is Hebrew.

It's a pretty powerful idea. That the very letters we use to write down these words are echoes of something ancient, something divine. A primordial tongue.

Tree of Souls explores this idea, particularly the notion that Hebrew isn’t just a language we use here on Earth. It's the language of the heavens, the language of the angels themselves.

This wasn't just some fringe belief, either. It was a central assumption in rabbinic literature. We're talking about a bedrock principle, the idea that Hebrew is a lashon ha-kodesh, a sacred tongue. for a second. The very sounds and shapes of the Hebrew alphabet, the alef-bet, are thought to resonate with a deeper spiritual reality. It’s a language spoken not only here in our world, but also in the celestial realms.

Even the Karaites, a Jewish movement known for accepting the Bible while rejecting the Talmud, held this belief. This is evidenced in Kitab al-riyad w'al-Hada'ik. This shows us just how widespread and deeply ingrained this idea was within Jewish thought.

So, next time you see a Hebrew letter, or hear the words of the Torah chanted, remember that you're not just encountering a language. You're potentially tapping into something far older, something closer to the very source of creation. A language that connects us not only to each other, but perhaps, to the divine. Is it any wonder that Jewish mystics have spent centuries contemplating the power and secrets held within these ancient letters?

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