Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat B'reishit Volume VII, Number I (288) 27 Tishrei 5753/October 24, 1992 The Midrash Rabbah on this week's Parasha comments: "The powers of the prophets are so great that they are able to liken the creation to its Creator." What does this enigmatic statement mean? R' Zvi Yehuda Kook, zatzal (1891-1982) explains that prophets are different from the philosophers or scientists with whom we are familiar. The latter are generally concerned with discovering the cause for an effect, but not so the former. The prophet elevates himself to a level of closeness to G-d which enables him to see the world from the Creator's perspective (to a limited extent, of course). This, in turn, enables the prophet to live his life within this world an entirely different manner from the typical person -- in short, in an entirely spiritual fashion. Iyov said, (19:26), "From my flesh I will see G-d." One can, indeed, learn about Hashem by examining one's own condition in this world. Even better, however, is to learn about oneself by first learning about Hashem. (Zemach Zvi I p.24) ************************************ The Torah should actually have begun with the Mitzvah of sanctifying the new moon - the first Mitzvah which was given to Bnei Yisrael as a nation (Sh'mot 12:2). Why then does it begin with the story of creation? So that in the future, if the nations of the world accuse the Jews of stealing Eretz Yisrael from its earlier inhabitants, the Jews may say, "The land is Hashem's, and He gives it to whomever He desires." (Rashi to B'reishit 1:1, quoting the Midrash) ************************************ Why, indeed, asks R' Mordechai Gifter, shlita, should the Torah have begun with the Mitzvah of sanctifying the new moon? That Mitzvah - involving the Bet Din's control over the calendar - represents the idea that time is in our hands. We control it. That Mitzvah was given to Moshe in preparation for the Exodus, because as long as Bnei Yisrael were slaves, they did not control their own time. However, once they were free they could exercise such control. This idea is the basis for all of the Mitzvot, for it represents the fact that we have free-will. It is then logical to ask why this idea, the foundation of all of our obligations to G-d, is not placed at the beginning of the Torah. What then can we learn from the fact that the entire early history of the Jews is placed before this Mitzvah? We learn that while a Jew may have the free-will to decide whether to perform the Mitzvot, his freedom is otherwise limited. Hashem created the world, and He distributes its benefits, and manipulates history, as He sees fit. (Pirkei Mo'ed p.8) ************************************ "Are there then no Mitzvot in Sefer B'reishit, that the Midrash suggests skipping that book entirely?" R' Shlomo Goren, shlita, asks. The answer may be found in Rambam's statement that we do not keep any Mitzvot just because our patriarch's did. Rather, our obligations arise from the Torah which Hashem gave to Moshe, and the fact that Avraham, Yitzchak, and Yaakov observed the Mitzvot is irrelevant to us in practice. Why then does the Torah begin with B'reishit? Because there is one exception to Rambam's rule, and that is the Mitzvah to conquer and occupy Eretz Yisrael. (This explains why Rambam doesn't list that Mitzvah among the other commentaries.) Eretz Yisrael is our inheritance from Avraham, Yitzchak, and Yaakov, not from Moshe. Thus, for example, Tzelofchad's daughters received the double portion which their father, as a first-born, would have inherited. Ordinarily, a first-born who dies before his inheritance vests does not pass his right to a double portion to his children. However, Eretz Yisrael had already vested in the patriarchs (who passed it on to their descendants), and a double portion belonged to Tzelofchad even before the land was conquered. This is what we learn from Sefer B'reishit. (Torat haShabbat v'haMo'ed p.150) ************************************ There is a tradition among Torah scholars that there is a thematic link between the beginning and end of each major Torah work (i.e. Chumash, Mishnah, and Gemara). Thus, R' Shlomo Halberstam, shlita (the "Bobover Rebbe"), suggests the following connection between the first and last verses of the Torah: When Bnei Yisrael stood on the banks of the "Yam Suf" (Reed Sea), Hashem said to Moshe, "'Mah - why - do you cry out to Me? Speak to Bnei Yisrael and they will travel." Commentaries explain that Hashem's intention was that Bnei Yisrael would be saved in the merit of Moshe's humility -- in the merit of his feeling, "What - 'Mah' - am I?" The Mishnah says, "The world stands on three things: Truth, Justice and Peace," Based on this the Gemara teaches that one who judges truthfully is considered as if he is a partner in the world's creation. As Rabbenu Yonah explains, the actions of such a person contain all three pillars of the world: Truth, Justice, and Peace (for such a judge will reconcile the litigants). Taken together, the above Mishnah and Gemara teach that one who upholds the pillars of the world is considered to be a partner in creation. Chazal also say that the world exists only for the sake of those who are truly humble. Such a person, too, therefore, is considered a partner in creation. Certainly, we know, no man in history was more humble than Moshe. In fact, the Torah ends, "No prophet arose like Moshe...with regard to the strong arm and awesome acts which he did before the eyes of Bnei Yisrael" (32:10-12). All of the power which Moshe exerted over Bnei Yisrael was only "before their eyes," i.e. he did what was necessary to be a successful leader. In private, however, and within himself, he did not feel any superiority over Bnei Yisrael. Therefore, we immediately read, "In the beginning, Hashem created the heavens and the earth," and Moshe is considered a partner in that act. (Kerem Shlomo, Tishrei 5740; quoted in Sukkat Bet Ropshitz p.214) ************************************ Chazal teach that Hashem would rule the world through His attribute of "Strict Justice" but He knows that such a world could not stand. He therefore rules through Mercy instead. Which situation is preferable? The majority of people would choose the latter (i.e. Mercy), but they would be mistaken, says R' David Kronglas, zatzal (died 1973). The very reason for which Hashem created the "Yetzer haRa" - the temptation within us to do evil - is so that we may earn our reward in Olam haBa, rather than receiving it as a gift. This is an outgrowth of Hashem's kindness, for it is human nature to enjoy that which one has earned more than that which one receives as a gift. Now, however, that Hashem treats us with Mercy, He is in effect giving us a gift, and lessening our reward in Olam haBa, as part of the punishment for our sins. (Sichot Chochmah u'Mussar, "Ma'amar Midat haDin") ************************************ "Let us make a man in our 'Tzelem'..." (1:26) The concept of man being having the "Tzelem Elokim" -- often translated, "image of G-d" -- is difficult to define. R' Joseph B. Soloveitchik, shlita, explains as follows: It appears from Ramban's Torah commentary that "Tzelem Elokim" is synonymous with the Talmudic concept of "Kavod haBriot" - the inherent dignity of mankind. What gives man this dignity, this right to expect a certain amount of respect from others (especially considering that Chazal generally denigrate the pursuit of honor)? The Gemara (Niddah 30b) states: "A child is not born before he swears to be a 'Tzaddik' and not a 'Rasha'." This oath does not, of course, negate a person's free-will; what it does is make the newborn a "Shaliach" - "messenger" or "delegate" - of Hashem, sent to fulfill a given task in this world. Each person is born in a specific generation for a reason. R' Kook used to explain the phrase from the Yom Kippur prayers, "Before I was created, I was not worthy' now that I have been created, it is as if I was not," to mean: The reason I was not created earlier is that it was not yet my time to accomplish something in this world, and now," we say in our Yom Kippur confession, "I have failed to accomplish my mission." It is the honor which is due every person as a messenger of the King of kings which we call Kavod haBriot or Tzelem Elokim. (Yemei Zikaron p.9) ************************************ "It is not good for man to be alone..." (2:18) Why, asked R' Aryeh Levin, zatzal, (died 1969), does the Torah give a special reason for the creation of Chava? After all, every animal has a mate, and if a species could not reproduce, its existence would be pointless! The Torah is teaching us that marriage among humans must be much more than simply a means of propagating the species. The Torah says, "Therefore a man will leave his father and mother, and cleave to his wife, and they shall become one." Why must a husband and wife be so attached? Chazal say, "Give me either a friend or death." The Torah teaches that a husband and wife must share their lives, as two parts of one body, just as Adam and Chava were originally one body. (quoted in b'Sdeh haRe'iyah p. 417) ************************************ "And you ate from the tree which I commanded you 'Laimor' do not eat from it." (3:17) The word "Laimor" - "saying" - appears to be superfluous. What does it add? R' Micha'el Forshlager, zatzal (died 1959) explained that in this context "Laimor" should be translated "To say." Adam did not have a Torah as we know it, but he did have something; he was commanded to say repeatedly, "Do not eat from it." The reason we must study our Torah constantly is so that we will not transgress its commandments. Adam haRishon transgressed his one commandment because he did not talk about it, i.e. he did not study his Torah. (quoted by R' Shimon Schwab, shlita, in Selected Speeches p.87) ************************************ R' Chaim Yosef David Azulai ("Chida") writes that once the first Shabbat had come it would have been permissible to eat from the "Etz haDa'at". Thus, writes R' Yissachar Ber Rottenberg (the "Voidislaver Rebbe"), we can understand how Adam rationalized eating from the tree. The Midrash quotes Adam haRishon as saying, "I ate, and I will eat again." What he meant was, "I ate because I will be permitted to eat it on Shabbat, and there is a Mitzvah to taste the Shabbat food before Shabbat." (Shmei Kedem p.4) ************************************ Regarding the reason for such a Mitzvah, there is both a mystical reason -- alluded to by the expressions in the Musaf prayer, "Those who taste it merit life," -- and a practical reason. The latter, says R' Yehoshua Neuwirth, shlita, is so that one does not impermissibly season the food after Shabbat has begun. (Shemirat Shabbat k'Hilchatah II p.27 n.235) ************************************ The Midrash records that after Kayin killed Hevel, he met Adam who inquired, "How did your judgement by Hashem turn out?" Kayin responded, "I repented, and was given a lighter sentence." "I didn't know Teshuva was possible," Adam said, "'Mizmor shir l'yom haShabbat....' - a song for Shabbat, it is good to praise Hsahem." What does this Midrash mean? What is the connection between Teshuva and Shabbat? R' Yoel Teitelbaum (the "Satmar Rav"), zatzal (1887-1979) explains as follows: In truth, Teshuva should not exist, since the Halacha states that a king (which Hashem is) is prohibited from forgiving the honor due him (and sin, of course, dishonors Hashem). The reason that Teshuva is possible is that, as the Gemara states, Hashem created the world only conditionally: if Bnei Yisrael accept the Torah, the world will exist; if not, it will cease to exist. Thus, Bnei Yisrael are not only subjects of the King, they are partners in His creation, and it is fitting that Hashem be "allowed" to forgive His honor so that His partners will be able to repent when they sin. Adam haRishon, however, lived before the Torah was given. Why then should he (or Kayin) be allowed to repent? The Gemara teaches, "If one keeps Shabbat, even if he is an idol worshipper, he will be forgiven." Why should this be? Are we speaking of one who has repented; why then does it matter if he has kept Shabbat? If, on the other hand, he has not repented, how can Shabbat help him? The answer is that one is forgiven only when he does Teshuva. Why, however, is Teshuva effective? Because Chazal teach that one who observes Shabbat is considered a partner in creation. That is why Hashem is "permitted" to forgive His own honor. (Divrei Yoel B'reishit 105; quoted in Nedivut Lev p. 199) ************************************ R' Yaakov Yisrael Kanievski (the "Steipler Gaon"), zatzal (died 1986) offers another explanation of the above Midrash (see previous page). The Gemara states that the final redemption is tied to Bnei Yisrael's doing Teshuva, but that if they do not repent before the time for redemption comes, Hashem will send an evil king who will "force" Bnei Yisrael to do Teshuva, just as Haman "forced" them to do in his time. (In other words, Bnei Yisrael will repent when they realize that only Hashem can save them.) How do we know that Teshuva brought about by fear is effective? We learn it from the story of Kayin. Thus, hearing how Kayin was forgiven reassured Adam that the final redemption would eventually come, and thus he sang, "A song for Shabbat" -- i.e. the endless Shabbat which we will experience after the final redemption. (Birkat Peretz; quoted in Yalkut Lekach Tov p.26) ************************************ Yet another explanation of (part of) this Midrash is offered by R' Avraham Yaffen, zatzal (died 1970). Why, he asks, was Adam surprised that Teshuva was possible? Surely he knew that Teshuva had been created even before the physical world existed! What surprised Adam was that Teshvua was possible even for an irreversible sin, such as murder. Adam, too, had committed murder, since due to his sin, death was decreed on mankind. Not knowing that Teshvua could be achieved for such a sin, he had never repented. (quoted in Nedivut Lev p.217) ************************************ R' Yaakov Kamenecki (pronounced "Kaminetzky") zatzal (died 1986) was traveling by train. His grandchildren, who were sitting elsewhere in the train, came to check on him periodically. Finally, an elderly man sitting next to R' Yaakov turned to him and said, "I am very impressed with you grandchildren's care and concern for you. My own grandchildren would barely give me the time-of-day. How were your grandchildren brought up so well?" the man asked. "I'll tell you," responded R' Yaakov. "My grandchildren study the Torah and believe that I am two generations closer than they are to Adam, the product of G-d's own hands. Your grandchildren, I suspect, believe that you are two generations closer than they to an ape." ************************************ On a visit to Ashdod, R' Simcha Bunim Alter (the "Gerrer Rebbe"), zatzal (died 1992) called on a young man who was still childless after several years of marriage. The young man offered the Rebbe a cup of tea, hoping that the Rebbe's "Berachah" would be a blessing to his home. The Rebbe declined, saying, "You most likely intend that I should recite 'Shehakol nihyeh bidvaro' - all comes into existence by His word. Give me a banana instead, and I will say afterwards, 'Borei nefashot rabbot' - Creator of many souls." That young man and his wife now have a growing family. [Note: The Rebbe could probably not recite "Borei nefashot" over the tea because if it is too hot to drink within a certain amount of time after beginning, no blessing is recited afterwards.] ************************************ The learning schedule for this Shabbat is: Taharot 6:10-7:1 O.C. 499:2-4 Yevamot 118 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: The Parness family in memory of Anna Parness ************************************ Donations to Hamaayan are tax deductible