With the divine robe or naked again?

Source: Rabbi Skorka

With the divine robe or naked again?

Writer: Rabbi Skorka

The Hebrew Bible certainly has three main protagonists in its 24 books: God, the people of Israel, and humanity in general. The ancient Israelites and their Jewish descendants had the existential task of preserving the letter and spirit of these scriptures as they constantly interpreted them. Ultimately, human beings are the preoccupying focus of the divinely-inspired scriptures. Thus, in Genesis, the theme of intrafamilial relationships is central. Jealousy between siblings, marital relationships, and relations between parents and children are narratively explored. These are not merely cute stories, but ones to be analyzed and to learn from, since every human being must inevitably encounter these passions and conflicts.

The relationship between humanity and its Creator occupies an essential place in the Bible. The first chapters of Genesis present the scriptural vision of the human being. Created from the dust of the ground into which God breathed the breath of life (2:7), God forms humanity in the divine image and likeness, giving it dominion over all creation (1:27-28). The psalmist understands these verses to mean that God has created human begins as little less than divine (Ps. 8:6).

Among the stories of the relationship between God and the primordial couple presented early in Genesis is found a divine prohibition against eating the fruit of the tree of the knowledge of good and evil. This episode can be interpreted in many ways, but what is clear is that human beings have restrictions; their power is not absolute. They are subordinate to their Creator whether they like it or not. On the other hand, people’s desire to acquire power leads the primordial couple to be swayed by the serpent’s argument to eat the forbidden fruit because “You will be like God (Gen. 3:5).” The Bible understands well a certain human desire to become godlike beings with total control and supremacy.

On August 6, 1945, with the atomic devastation of Hiroshima, a new era in human history began. For the first time, human ingenuity succeeded in constructing a weapon that, through subsequent development, could destroy every trace of civilization on the face of the earth. Humanity had become a negative reverse-image of destruction rather than reflecting the image of its Creator. God created and ordered Nature; human beings had acquired the knowledge to bring about its destruction and transform it into chaos.

The construction of the nuclear bomb was the result of centuries of remarkable scientific and technological advancements that Homo sapiens had never before achieved. Human ignorance in the presence of divine omniscience became increasingly diminished. Humanity began to explore the reality of subatomic particles alongside the vastness of innumerable galaxies. The genetic structure of various species has been decoded, opening up possibilities for improving these species and overcoming diseases and defects, with applications of unimaginable potential. The development of artificial intelligence now once again challenges the boundaries between homo sapiens and Homo Deus, the title of a book by Yuval Noah Harari.

Ethical understanding—essential for civilization and culture—has not progressed at the same pace as scientific advancements. In recent times, the threat of nuclear weapons has resurfaced in conflicts across various regions of the world. Hunger and poverty remain pervasive issues affecting a significant portion of the global population. Many societies are still governed by structures that prioritize war and destruction. Additionally, religious awareness sometimes seems not to have evolved sufficiently to meet the pressing needs of humanity.

When the biblical primordial couple ate the forbidden fruit, their eyes were opened, and they perceived their nudity (Genesis 3:7). Rashi, the renowned 11th-century French exegete, interprets this verse metaphorically, suggesting that even the blind understand their nakedness. He emphasizes that Adam and Eve had only one commandment to follow, which they chose to disregard, leaving them spiritually exposed. The first human couple made garments from fig leaves to cover themselves. Later, God provided them with coats of skin (Genesis 3:21). Rabbi Meir, a sage from the Mishnah who was also a scribe, made a modification in his Torah scroll: he altered the letter 'ayin in the word 'or (skin) to an alef, changing it to or (light) (Bereshit Rabbah, Parshat Bereshit 20:21, edited by Theodor Albeck).

Thus, following Rabbi Meir, the crucial question that will determine the future of humanity is whether we, as a great human family, can preserve the garment of light that God has bestowed upon us, or if we will cast it aside, becoming once again naked, in peril of our own destruction.

Article published at L’Osservatore Romano, Daily Edition, August 7, 2025,