by: George P. Fletcher on February 9th, 2016 | Comments Off
AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS, NIGHT. EVENING AND THE MORNING: ONE DAY.
Reading this passage, we can incline toward pessimism or optimism. The down side is that the text literally says one day, not the first day. This one day could have been all there was – the source of the Mel Brook’s famous line – “That’s all there is, folks.” This one day — – first without light, then with light – could have been the creation. Are there hints in the text that there will be more? Yes, the very act of naming carries an optimistic message that there will eventually come a being who understands the names given. Only human beings understand not only their own names but thousands of others.
One day, then, but how long is this day? All units of time – except those that have specific astronomic references – are notoriously indeterminate. The week – a foundational concept in Jewish, Christian, and Islamic life – is our invention. Its value is that it generates the idea of the sabbath in all three Abrahamic faiths. Indeed we might say that the purpose of the creation story is to introduce the notions of work and rest into human culture. Without the notion of a limited day, however, we could never progress beyond creation to a time of rest.
Underlying this rhythm of the week is a deeper philosophical distinction between actions and omissions. We are responsible for the consequences but not necessarily those of our omissions. One of my favorite Talmudic stories explaining this point is the tale of the two travelers with the canteen in the desert. If there is enough water for one, does the possessor have to share with the other one who will otherwise die. The answer is no. This is poignant as compared to the treatment of killing one to save another in the same pages of Sanhedrin. That is not permitted: Is your blood redder than his?