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Q&A Why does the text in B'reishit refer to God in the plural?

Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of th...

posted 4y ago by sabbahillel‭ · edited 4y ago by sabbahillel‭

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#4: Post edited by

sabbahillel‭ · 2020-10-19T03:56:31Z (about 4 years ago)

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Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Bereishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This is similar to the way in which a king refers to himself as *We*, the majestic plural.
As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:
> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.
Rav Hirsch continues
> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interference, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.
~~Rav Hirsch on Bereishis 3:22 says that אחד ממנו does no mean *as one of us*.~~
~~He tranlates this pasuk as~~
> So Man has become according to one of them, to know for himself what is good and bad
That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.
> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Bereishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This is similar to the way in which a king refers to himself as *We*, the majestic plural.
As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:
> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.
Rav Hirsch continues
> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interference, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.
Rav Hirsch on Bereishis 3:22 says that אחד ממנו does not mean *as one of us*.
He translates this pasuk as
> So Man has become according to one of them, to know for himself what is good and bad
That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.
> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

#3: Post edited by

sabbahillel‭ · 2020-10-19T03:55:33Z (about 4 years ago)

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Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Bereishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This i similar to the way in which a king refers to himself as *We*, the majestic plural.
As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:
> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.
Rav Hirsch continues
> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interferene, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.
Rav Hirsch on Bereishis 3:22 says that אחד ממנו does no mean *as one of us*.
He tranlates this pasuk as
> So Man has become according to one of them, to know for himself what is good and bad
That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.
> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Bereishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This is similar to the way in which a king refers to himself as *We*, the majestic plural.
As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:
> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.
Rav Hirsch continues
> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interference, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.
Rav Hirsch on Bereishis 3:22 says that אחד ממנו does no mean *as one of us*.
He tranlates this pasuk as
> So Man has become according to one of them, to know for himself what is good and bad
That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.
> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

#2: Post edited by

sabbahillel‭ · 2020-10-19T03:53:59Z (about 4 years ago)

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Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Berishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This i similar to the way in which a king refers to himself as *We*, the majestic plural.
As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:
> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.
Rav Hirsch continues
> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interferene, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.
Rav Hirsch on Bereishis 3:22 says that אחד ממנו does no mean *as one of us*.
He tranlates this pasuk as
> So Man has become according to one of them, to know for himself what is good and bad
That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.
> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Bereishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This i similar to the way in which a king refers to himself as *We*, the majestic plural.
As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:
> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.
Rav Hirsch continues
> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interferene, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.
Rav Hirsch on Bereishis 3:22 says that אחד ממנו does no mean *as one of us*.
He tranlates this pasuk as
> So Man has become according to one of them, to know for himself what is good and bad
That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.
> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

#1: Initial revision by

sabbahillel‭ · 2020-10-19T03:51:48Z (about 4 years ago)

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Hebrew uses the plural form of a word to indicate majesty and high status. For example, when speaking of a slave's owner it uses the term בעלים rather than the singular form בעל. Thus the use of the plural form in the noun does not imply a multiple or plural being. As an example we see from the very beginning in Berishis 1:1 that the Torah begins בראשית ברא using the singular verb to show that the term of the subject is singular. This i similar to the way in which a king refers to himself as *We*, the majestic plural.

As far as Bereishis 1:26 Rav Hirsch points out that the announcement of the imminent creation of Man is actually stating that instead of just another creation, Man is going to be the ruler and purpose of the creation. as Rav Hirsch says:

> All other creatures are introduced only with their creation, at Man, creation halts to proclaim to the world which is already created the intention to make a "Man", an "Adam". For this "Adam" is to enter the created world as appointed by Hawshem to be its ruler and master. This world is prepared for the entrance of its lord. In this sense the plural נעשה be understood. The use of the "Pluralis Majestatis" with which human sovereigns proclaim their will to their subjects probably has its origin in the idea that the ruler is not issuing orders from the standpoint of his own individual will, in his own personal interests, but that he only looks upn himself as being at one with his people, and the orders and decisions are only made from the point of view of the general interest, and for the general well being and happiness. It is only as representative of the people that the King rules over them. In the same way that the Creator announces to the world the appointment of its master equally in its own interest, out of consideration of the purpose for which it exists.

Rav Hirsch continues

> The "Pluralis Majestatus" occurs in the speeches of Hashem in those cases where that, which on the surface appears to be a restricting, disturbing, interferene, is meant to be understood as being in reality something which is happiness-bringing, rescuing and necessary.

Rav Hirsch on Bereishis 3:22 says that אחד ממנו does no mean *as one of us*.
He tranlates this pasuk as

> So Man has become according to one of them, to know for himself what is good and bad

That is, Man has been faced with two possibilities in order to exist. He has chosen to take one of those two possibilities and has established that as part of creation.

> Hashem had left it for him to decide, of his own free will, whether he would defer to the Will of Hashem in determining what was good, what bad, and thereby tread the path of life, or decide himself what was good or evil and thereby have to be fated to death.

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