The Story of Creation from different Cultures

While the story of creation may have been passed down from one generation to the next in oral fashion, the catastrophic event of the flood would have possibly stopped the oral tradition dead in its tracks. Here we must consider the reliability of the testimony of Adam and Eve being kept intact for 2,000 plus years.

The second event to interfere with the possible transmission of the ancient tales of creation was the confusion of languages, leading to the development of diverse ethnic groups and cultures.

It should not surprise us to discover that each ethnic group has within its cultic literature some variation of the creation narrative. It should also not surprise us to discover that a number of these “creation myths” contain similar patterns and details to those in the biblical account.

From Africa come the following stories:

The Ancient One, known as Unkulunkulu, is the Zulu creator. He came from the reeds and from them he brought forth the people and the cattle. He created everything that is: mountains, streams, snakes, etc. He taught the Zulu how to hunt, how to make fire, and how to grow food. In the beginning there was only darkness, water, and the great Elohim Bumba. One day Bumba, in pain from a stomachache, vomited up the sun. The sun dried up some of the water, leaving land. Still in pain, Bumba vomited up the moon, the stars, and then some animals: the leopard, the crocodile, the turtle, and finally, some men, one of whom, Yoko Lima, was white like Bumba.

From Japan:

Before the heavens and the earth came into existence, all was a chaos, unimaginably limitless and without definite shape or form. Eon followed eon: then, lo! Out of this boundless, shapeless mass something light and transparent rose up and formed the heaven. This was the Plain of High Heaven, in which materialized a deity called Ame-no-Minaka-Nushi-no-Mikoto (the Deity-of-the-August-Center-of-Heaven). Next the heavens gave birth to a deity named Takami-Musubi-no-Mikoto (the High-August-Producing Wonderous-Deity), followed by a third called Kammi-Musubi-no-Mikoto (the Divine-Producing-Wondrous-Deity). These three divine beings are called the Three Creating Deities.

From China:

In the beginning the heavens and earth were still one and all was chaos. The universe was like a big black egg, carrying Pan Gu inside itself. After 18 thousand years Pan Gu woke from a long sleep. He felt suffocated, so he took up a broadax and wielded it with all his might to crack open the egg. The light, clear part of it floated up and formed the heavens; the cold, turbid matter stayed below to form earth. Pan Gu stood in the middle, his head touching the sky, his feet planted on the earth. The heavens and the earth began to grow at a rate of ten feet per day, and Pan Gu grew with them. After another 18 thousand years, the sky was higher, the earth thicker, and Pan Gu stood between them like a pillar 9 million li in height so that they would never join again. When Pan Gu died, his breath became the wind and clouds, his voice the rolling thunder. One eye became the sun and one the moon.

From Maya:

In the beginning were only Tepeu and Gucumatz. These two sat together and thought, and whatever they thought came into being. They thought earth, and there it was. They thought mountains, and so there were. They thought trees and sky and animals. Each came into being. Because none of these creatures could praise them, they formed more advanced beings of clay. Because the clay beings fell apart when wet, they made beings

In all of these various stories we witness similar elements to those in the biblical narrative of creation, such as primordial chaos, division of water, winds fluttering over the water, the creation of living things from clay, etc. While some modern scholars may use these similarities to challenge the authenticity of the biblical account, I would argue that these similar details help to establish the truth of the biblical account. What becomes evident from these different stories is that at some point in every culture’s history, its members stood in the present and questioned where they came from. It is the answer to this question of origin that establishes the character, meaning, and purpose of a culture, as well as its future direction. While many cultures may have wrested the answer to the question of their origin from various ancient tales and the apparent evidences of nature, this cannot be said of the people of Israel. While elements of the biblical narrative may have been known and passed down through Noah and his descendants, the version that we know and study in the Torah was revealed to Moses some 2,000 years after the events. While we may easily imagine the truth of this story changing with each culture’s language and circumstances, these variations were corrected at Mount Sinai. We should also recall that the ancestors of these diverse people groups all came from Noah and his sons. At one point in their history, they all knew and believed in the one true Elohim. Over time, however, most of these people groups fell to superstitions, myths, and polytheism. Some may be surprised to discover that even the ancient Hebrew people assimilated the cultures around them and held varying beliefs about creation and the number of elohim. We must remember that the ancient Hebrew people were not always monotheistic.

Because of this cultural drifting from the truth into polytheistic myths and legends concerning the beginning of the universe, we may understand the Creator’s desire to reestablish the truth upon Mount Sinai. We may ask why the Creator waited until Sinai to reveal the truth of His identity as the sole Creator of the universe. As we have already stated above, the answer to this question of origin establishes a culture’s character, meaning, purpose, and direction. We should, therefore, see in this revelation of the story of creation a direct relationship between the Creator and the children of Israel, their character, identity, meaning, purpose, and future.

Tzitzit

Numbers 15:38-41 Speak unto the children of Israel, and bid them that they make them
fringes in the borders of their garments throughout their generations, and that they put
upon the fringe of the borders a ribband of blue: 39 and it shall be unto you for a fringe,
that ye may look upon it, and remember all the commandments of YHWH, and do them;
and that ye seek not after your own heart and your own eyes, after which ye use to go a
whoring: 40 that ye may remember, and do all My commandments, and be holy unto your
Elohim. 41 I am YHWH your Elohim, which brought you out of the land of Egypt, to be your
Elohim: I am YHWH your Elohim.

Deuteronomy 22:12
Thou shalt make thee fringes upon the four quarters of thy vesture,
wherewith thou coverest thyself.

Twice in the Torah the children of Israel are commanded to place fringes upon the corners of their garments as a reminder of the commandments of YHWH. The word "fringes" in these two passages is actually translating two different Hebrew words. In the first reference, the word "fringes" is translating the Hebrew word tzitzit (tsade, yud, tsade, yud, tav), which may be translated as "floral or wing-like projection," "a forelock of hair," "fringe," or "tassel."1 The exact etymology of this word is debatable. It is possible that the root of the word tzitzit is the word tzitz (tsade, yud, tsade), which means "bloom" or "flower."2 From this we may understand that the tzitzit were to be a form of ornamentation or decoration. It is also possible that the word tzitzit is part of a play on words. The word tzutz (tsade, vav, tsade), which in some grammatical forms becomes tzitz (tsade, yud, tsade), may be translated as "to look" or "to gaze upon." The word metzitz is used, for example, in the Song of Solomon.

Song of Solomon 2:9 My beloved is like a roe or a young hart: behold, he standeth
behind our wall, he looketh (metzitz) forth at the windows, shewing himself through the
lattice.

Regardless of which of these two words tzitzit is derived from, we should recognize that both are
references to things that involve our eyes seeing. Flowers, blossoms, ornamentation, and decorations are all meant to be looked at or gazed upon. It is clear from the commandment that the tzitzit or fringes were to be seen by the children of Israel. Thus the word tzitzit, while referring to a flower, blossom, tassel, or fringe, may, when looked at or gazed upon, remind the children of Israel of their covenant with YHWH.

Numbers 15:39 And it shall be unto you for a fringe, that ye may look upon it, and
remember all the commandments of YHWH, and do them; and that ye seek not after
your own heart and your own eyes, after which ye use to go a whoring.

While the word for "look" in this passage is ra'a, not tzutz or metzitz, the name tzitzit may still indicate that these ornaments were to be visible to the children of Israel.
The second word translated as "fringes" is the Hebrew word gadyl (gimmel, dalet, yud, lammed), which may be translated as "thread," "twisting," "tassel," "festoon," or "wreath."3 Here we may think of something braided.

Deuteronomy 22:12 Thou shalt make thee fringes (g'dilim) upon the four quarters of thy
vesture, wherewith thou coverest thyself.

Once again, we are commanded to place braided threads upon the corners of our garments. We may ask why the Torah uses a different word in this instance. I would suggest that it is to give us greater detail. The word gadyl comes from the root word gadal (gimmel, dalet, lammed), which may be translated as "great," "large," "grow," "expand," or "become great."4 This same root may also mean "plaited" or "braided." Here we may think of a thread growing large or great by being braided with other threads until the thread becomes a rope. By using the word gadyl, the Torah gives us another detail concerning the fringes or tassels that are to be worn. From the word gadyl we may understand that the fringes are to be braided.
The idea that the fringes are to be braided is further supported by a third word that is used in conjunction with the tzitzit - the Hebrew word patyl (pey, tav, yud, lammed), which means "a thread," "twine," or "twisted or braided cord."5 We are commanded that the tzitzit should have a patyl of blue upon it.

Numbers 15:38 Speak unto the children of Israel, and bid them that they make them
fringes in the borders of their garments throughout their generations, and that they put
upon the fringe of the borders a ribband (patyl) of blue.

While the English word "ribband" evokes images of a thick stripe of satin cloth, the Hebrew simply means twisted, braided thread or twine. Thus it would seem that the threads of the tassel are to somehow be braided with or bound by a thread of blue. < href="http://www.michaelroodministries.com/mm5/merchant.mvc?Screen=PROD&Store_Code=ARA&Product_Code=T100&Category_Code=NEW">tzitzit. The first is a tunic-like garment that was worn over another outer garment. This tunic-like garment had four corners and was clearly visible to others. A second blanket or cloak-like, outer garment was often worn to protect against the elements of wind, sand, dust, rain, and heat. This larger garment was often used as a
tent for shade or a blanket to keep one warm at night. It is this outer garment that is referred to in the above passages from Ruth as well as in the teachings concerning the receiving of a pledge.

Exodus 22:26-27 If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it
unto him by that the sun goeth down: 27for that is his covering (kesut) only, it is his
raiment for his skin: wherein shall he sleep? And it shall come to pass, when he crieth
unto Me, that I will hear; for I am gracious.

Deuteronomy 24:12-13 And if the man be poor, thou shalt not sleep with his pledge: 13in
any case thou shalt deliver him the pledge again when the sun goeth down, that he may
sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before
YHWH thy Elohim.

Deuteronomy 24:17 Thou shalt not pervert the judgment of the stranger, nor of the
fatherless; nor take a widow's raiment to pledge.

Both of these garments are still with us today, but they have changed over time. The larger, blanket-like outer garment is evident today in the modern tallit or prayer shawl. While this large, four-cornered garment was a standard piece of clothing in days gone by, the tallit or prayer shawl of today has been relegated to times of prayer. An adaptation of the tunic-like garment has been preserved for us in the tallit katan or little prayer shawl with the tzitzit attached that is worn as a four-cornered undergarment. This later garment was developed during a time of persecution when it was illegal to wear tzitzit. By wearing the tallit katan concealed beneath other clothing, the believer could still fulfill the commandment to wear tzitzit without overtly endangering his life. While this practice is understandable in times of persecution, the commandment of the Torah requires that the tzitzit be visible. It is possible that the cloak and the tunic, as well as any other four-cornered garments, were festooned with tzitzit. Since neither cloaks nor tunics play much part in our modern wardrobe, we may ask how we are to wear tzitzit today. Putting on a tallit or prayer shawl for prayer is indeed a fulfilling of the commandment to wear tzitzit. But is this limited usage truly consistent with the spirit of the Torah?
If the purpose of wearing tzitzit is to encourage one to remember the covenant, keep the covenant, and avoid the temptation to follow one's own eyes and heart to chase after other elohim, then it would seem that the spirit of the Torah is commanding that tzitzit should be worn continually, not just at times of prayer. The spirit of the Torah seems to suggest that the tzitzit are to be visible as we walk through the temptations of the world. That the tzitzit are to be on the "four corners" of our garments seems to indicate that no matter which direction we turn or to which corner of the earth we are sent, the tzitzit would remind us that we are always to keep the covenant, even to the four corners of the earth.
Fulfilling the spirit of the commandment to wear tzitzit may be accomplished in several ways. The tzitzit may be worn on a tallit katan or little prayer shawl worn under the clothing like a tunic with the tzitzit themselves still being visible. Tzitzit may be directly tied on belt loops or pinned to the hem of a garment.
It is also fitting to create an appropriate, tunic-like garment to which tzitzit may be attached to wear over one's clothing. There are also shirts that have splits up each side to create four corners that will accommodate tzitzit being tied onto them. What seems to be most important is that tzitzit be worn and that they be visible. The length, manner of tying, and color(s), other than blue, used to make the tzitzit are left to the imagination of the children of Israel. What is commanded, however, is that we wear them.

Another question that may be raised at this time is who is to wear tzitzit. The rabbis have declared that the large, blanket-like outer garment as well as the smaller tunic are to be considered men's clothing. Therefore, the rabbis reason that both the larger prayer shawl as well as the little prayer shawl that are derived from these ancient garments are likewise men's garments. Since tzitzit belong to the prayer shawls, and since the Torah forbids women from wearing men's clothing, the rabbis reason that women should not wear tzitzit.

Deuteronomy 22:5 The woman shall not wear that which pertaineth unto a man, neither
shall a man put on a woman's garment: for all that do so are abomination unto YHWH thy
Elohim.

This rabbinic teaching has caused many of the children of Israel to stumble and violate the Torah's clear commandment to wear tzitzit. The Torah does not designate that tzitzit be tied only to the garments of the men. The Torah is very clear on this matter. The children of Israel are to wear tzitzit. "The children of Israel," as a title, refers to ALL of those who would identify themselves as a part of the covenant people of YHWH regardless of bloodline, age, or gender. Wearing tzitzit is a part of keeping the covenant. Since all of the children of Israel are called to keep the covenant, then all of the children of Israel should wear tzitzit. It is, therefore, appropriate for men, women, and children to don tzitzit. Men, as well as women and children, are vulnerable to temptation, and, therefore, should avail themselves of every encouragement to remember the covenant and to keep it.

By wearing tzitzit, we also make it possible for our brethren identify us. Since those who seek to keep the covenant seem few and far between, it is always a joy and a blessing to identify another Torah-keeper. Seeing that we are not alone in the world is, in itself, a great encouragement to keep the Torah.
Therefore, if not for our own sake, then for the encouragement of our brethren, we should all faithfully fulfill this simple commandment and wear tzitzit on the corners of our garments.

1 The New Strong's Expanded Dictionary of Bible Words, James Strong, LL.D., S.T.D., Thomas Nelson Publishing, Pg. 767
2 Ibid., Pg. 766
3 Ibid., Pg. 396
4 A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, Ernest Klien,
MacMillan Publishing, Pg. 92
5 Ibid., Pg. 758

A Word From Glenn McWilliams

Awakening in the Word
By Glenn McWilliams

The first book of the Torah is known by several different names. The Hebrew name of the first book follows the ancient, Near East custom of naming a book by its opening word or words. The first word of the Torah is the Hebrew word Bereshit, which means "In the beginning." Since this book opens with the creation narrative, it is also called Sefer B'ri'at Ha-Olam, which is "Book of the Creation of the Universe." Other Hebrew names for this book are Sefer Ha-Yashar or Sefer Ha-Y'sharim, "The Book of the Upright (Ones)," referring to the lives of the patriarchs whose story is told in this book. This first book is also called Sefer Toldot, "The Book of Generations," in reference to the ten times the phrase "These are the generations of. . ." is used.(1) The English title "Genesis" is derived from the Greek and Latin titles found in the Septuagint and Vulgate respectively, which may best be translated as "Origins."

It may be argued that the verses of this particular Torah portion are in realty the most important verses in the Scriptures. It is in these opening verses of the Torah that we first encounter the Creator of the universe and discover His identity and character. All history has its origin in this opening narrative of creation. We also discover the reality that the universe is not a random or serendipitous accident of nature, but the fruit of the expressed will of an infinitely intelligent designer. Through this revelation we come to understand that creation has been endowed with value, meaning, and purpose. In the structure of this narrative we likewise witness that this value, meaning, and purpose is especially and emphatically endowed upon humanity in a very unique calling. It is in these opening verses of the Torah that the family tree of all humanity has its roots and origin.

Outline:

Bereshit 1:1-2 The creation of the substance of heaven and earth
Bereshit 1:3-5 The creation of light
Bereshit 1:6-8 The creation of the firmament
Bereshit 1:9-13 The creation of dry land and plant life
Bereshit 1:14-19 The creation of the sun, the moon, and the stars
Bereshit 1:20-23 The creation of fish and fowl
Bereshit 1:24-25 The creation of other animal life
Bereshit 1:26-31 The creation of humankind
Bereshit 2:1-3 The creation of the Sabbath

Suggested Study Topic and Questions:

1. Why did YHWH wait until Sinai to reveal His instructions to Moses?
2. Who is the Creator?
3. What is the meaning of Elohim, and why is it plural?
4. What is the nature and character of the Creator?
5. Why is the first letter of the Torah significant?
6. What is the purpose of creation?
7. What is the purpose of man? What is the purpose of Israel?
8. What significance is the creation narrative to the children of Israel?
9. What does it mean to be the image of Elohim?
10. What is the meaning of the Sabbath?

This is a small portion of the weekly Torah portion study available at our website. These teachings will soon be available on DVD, study guide, and commentary for each weekly Torah portion. This is a sign up group only, the entire package is only $35.00 a week. Email abby@michaelroodministries.com to sign up or get more information.