Chapter 4: Maaseh Bereishis-The wisdom & science behind creation
Halacha 1: All creations are made up of the four elements
- The four elements: There are four fundamental elements of creation which are: fire, wind, water, and earth
- All earthly creations are made up of these four elements. This includes man, animals, birds, insects, fish, plant, metal and precious stones, all rocks and mountains and earth. They are all made up of a combination of the above four elements.
- The elements themselves: An exception to the above are the four elements themselves which are not made up of any other element other than themselves.
- Golem and Tzura-matter and form: All earthly creations contain both matter and form, and it is the matter of every creation that is made up of a combination of the above four elements.
Halacha 2: The nature of the four elements and the result of their combinations
- Fire and wind-upwards: The nature of fire and wind is to ascend upwards from the earth to the sky.
- Water and earth-downwards: The nature of water and earth is to descend from the sky onto earth.
- The midpoint of the universe is its lowest point: The center of the sky is its lowest point [as the universe expands from every direction and hence its middle point is the bottom point from each direction].
- Nature is not by choice: The nature of all these elements are not consciously or willfully decided by them, and it is rather an embedded nature of which they have no choice in.
- Fire: Fire is the lightest of the four elements and has the nature of being hot and dry.
- Wind: Wind is both hot and wet. Wind is lighter than water and therefore hovers over it.
- Water: Water is both cold and wet. Water is lighter than earth and therefore floats on top of it.
- Earth: Earth is both dry and cold and is the heaviest of all the elements.
- The combination of the elements create the various different creations: Being that every creation is made up of these four elements of fire, wind, water, and earth, it is the combination of these four elements that is responsible for the different creations.
- The elements change through their combination: When the elements are combined with each other, they just change from their natural state, and hence the combined elements do not contain any actual fire, water, wind, or earth.
- The nature of all creations: Being that all creations contain the four elements within them to different degrees, therefore, they all contain different degrees of heat versus coldness, and moisture versus dryness, even though they all contain some level of each. Hence, when we witness a creation containing more of one aspect over the other, it is a sign that there stronger and more abundant element is from that aspect.
- Animals contain more of the element of fire: For example, animals derive more from the element of fire, and therefore are more hot-blooded.
- Stones contain more of the element of earth: Stones contain more of the element of earth, and are therefore very dry.
- Stronger element of water: Those creations that are more moist contain a stronger element of water.
Halacha 3: The eventual disintegration of the four elements
- Every creation that is made of the four elements will eventually decompose and have its elements return to their main root and source in the four elements. This applies even towards gold and hard rock, which will eventually decompose.
- The time span of disintegration: Every creation has a different time span for its disintegration of its elements with some taking a mere few years and others taking many years.
- What happens to the decomposed elements: The four elements which made up the creation upon decomposition return to their elements. For example, the element of fire found within creation returns to the main element of fire when the creation decomposes and so on and so forth with all the elements.
Halacha 4: Man returning to earth
- Although Scripture teaches us that upon his death man will return to earth, which is only one of the four elements, in truth all four elements that he is composed of will return to their corresponding element.
- Man is mainly composed of the element of earth: The reason for this depiction of Scripture is because man is mainly composed of the element of earth, and hence most of his existence will return to the element of earth.
- A gradual decomposition: Upon the decomposition of creations, the elements do not immediately return to their main element, but rather evolved into other entities, and those entities evolve into other entities, until eventually they return to their main element.
Halacha 5: The evolution of the four elements
These four fundamental [elements] are in a constant [state of flux], with a certain portion – but never the entire matter – of one changing into another every day and every hour.
What is implied? A portion of the earth which is close to the water changes, dissolves, and becomes water. Similarly, a portion of the water which is close to the wind changes, evaporates, and becomes wind. A portion of the wind which is close to the fire changes, goes through a metamorphosis, and becomes fire.
Similarly, a portion of the fire close to the wind goes through a metamorphosis, changes, contracts and becomes wind. The wind which is close to the water changes, contracts, and becomes water; and the water which is close to the earth changes, contracts, and becomes earth.
This [cycle of] change [proceeds] little by little over the course of time. The entire fundamental [element] will never change – [for example], all the water will never become wind, nor all the wind fire – because it is impossible for [the existence of] one of the four fundamental [elements] to be nullified. Rather, a portion of the fire will change to wind, and a portion of the wind to fire. Similarly, between each pair of these four, change will go on in an unceasing recurrent cycle.
Halacha 6: What affects the evolution
This [cycle of] change is caused by the revolution of the sphere. Its revolution causes the four [fundamental elements] to combine, and thus forms the matter of men, living beasts, plants, stones, and metals.
G-d gives each body the form appropriate to it through the angels of the tenth [level], which are the form called ishim.7
Halacha 7: Man can only see the physical
You will never see matter without form, or form without matter.8 It is the heart of man which in its knowledge considers the bodies that are found and knows that they are a combination of matter and form.
It appreciates that there are bodies whose matter is a combination of the four fundamental [elements],9 bodies whose matter is simple and contains only one type of matter,10 and forms which have no matter and cannot be seen by the eye.11 [The latter] are discernible only to the eye of the heart. [We can appreciate their existence, just] as we know of [the existence of] the Master of everything, [though we do] not see [Him] with [our] eyes.
Halacha 8: The soul of man
The soul of all flesh is the form which it was given by G-d. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states [Genesis 1:26]: “Let us make man in our image and in our likeness” – i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them.[This statement] does not refer to the form of the body perceived by the eye – i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to’ar (appearance).
It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul, that the verse states: “in our image and in our likeness.” Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics.
Halacha 9: The eternity of the soul
The form of this soul is not a combination of the fundamental [elements] into which it will ultimately decompose, nor does it come from the neshamah so that it would require the neshamah, as the neshamah requires the body. Rather, it is from G-d, from heaven.
Therefore, when the matter [of the body], which is a combination of the fundamental [elements], decomposes, and the neshamah ceases to exist – for [the neshamah] exists only together with the body and requires the body for all its deeds – this form will not be cut off, for this form does not require the neshamah for its deeds. Rather, it knows and comprehends knowledge which is above matter, knows the Creator of all things, and exists forever. In his wisdom, Solomon [gave this description (Ecclesiastes 12:7)]: “The dust will return to the Earth as it [originally] was, and the ruach will return to G-d who granted it.”
Halacha 10: The content of this chapter is Maaseh Bereishis
All these concepts which we have explained in this context are like a drop in a bucket. They are deep matters. Nevertheless, their depth does not approach the depth of the subject matter of the first and second chapters.
The explanation of all the subject matter in the third and fourth chapters is referred to as Ma’aseh Bereshit (“the work of Creation”).The Sages of the early generations commanded that these matters should not be expounded upon in public. Rather, a single individual should be informed about them and taught them.
Halacha 11: The difference between Maaseh Merkava and Maaseh Bereishis
What is the difference between the subject matter of Ma’aseh Merkavah and the subject matter of Ma’aseh Bereshit? The subject matter of Ma’aseh Merkavah should never be expounded upon – even to a single individual – unless he is wise and capable of understanding, [in which instance,] he is given fundamental points.
[In contrast,] the subject matter of Ma’aseh Bereshit may be taught to an individual even though he is incapable of comprehending it with his own powers of understanding [alone]. He may be informed about everything that he can possibly know about these matters. Why are they not taught publicly? Because not every person has the vast knowledge necessary to grasp the interpretation and the explanation of these matters in a complete manner.
Halacha 12: Arousing love for G-d through contemplating the above
When a person meditates on these matters and recognizes all the creations, the angels, the spheres, man, and the like, and appreciates the wisdom of the Holy One, blessed be He, in all these creations, he will add to his love for G-d. His soul will thirst and his flesh will long with love for G-d, blessed be He.
He will stand in awe and fear from his humble, lowly, and base [nature] when he compares himself to one of the great and holy bodies, how much more so when comparing himself to the pure forms which are separate from matter and do not share any connection with it. He will see himself as a vessel full of embarrassment and shame, empty and lacking.
Halacha 13: Pardes-Not to dwell too much on these matters
The matters discussed in these four chapters concerning these five mitzvot are what the Sages of the early generations termed the Pardes, as they related: “Four entered the Pardes….” Even though they were great men of Israel and great Sages, not all of them had the potential to know and comprehend all these matters in their totality.
I maintain that it is not proper for a person to stroll in the Pardes unless he has filled his belly with bread and meat. “Bread and meat” refer to the knowledge of what is permitted and what is forbidden, and similar matters concerning other mitzvot. Even though the Sages referred to these as “a small matter” – for our Sages said: “‘A great matter,’ this refers to Ma’aseh Merkavah. `A small matter,’ this refers to the debates of Abbaye and Ravva” – nevertheless, it is fitting for them to be given precedence, because they settle a person’s mind.
Also, they are the great good which the Holy One, blessed be He, has granted, [to allow for] stable [living] within this world and the acquisition of the life of the world to come. They can be known in their totality by the great and the small, man or woman, whether [granted] expansive knowledge or limited knowledge.
