Parshat Bereishis 5779
Rabbi Jablinowitz
The opening words of this week's parsha, Bereishis Bara Elokim es Hashamayim v'es Ha'aretz, present a problem in how to understand its simple meaning. Rashi points out that these words can't mean Hashem first created the heavens and the earth, because this is not the order of creation. Rather Rashi explains that the words Bereishis Bara are to be understood as Bereishis Bero etc., in the beginning of Gd creating the heavens and the earth, V'Ha'aretz Haysah Sohu Vavohu. But the Torah is not giving us an order of creation.
Rashi comments that aside from the p'shat above, there are different ways Chazal darshen the pasuk. One way is Bereishis Bara, Bishvil HaTorah Shenikrais Reishis, Bishvil Yisrael Shenikre'u Reishis. According to this drasha, the world was created for those things which are considered Reishis, like the Torah and Am Yisrael. What is the meaning of this concept of Reishis, and how does it relate to the Torah and Am Yisrael?
The Sfas Emes has a unique way of interpreting the words Bereishis Bara. He teaches that this means that every creation of Hashem has a connection to Bereishis. This means that everything in our world is a remez or a hint to its source or shoresh in a higher world. Hashem created a world which if we look deeply we can see that behind the physical creation there is the Hand of Hashem running the world from a higher source.
His grandfather, the Chidushei HaRim, teaches in the name of Rabbeinu Tam that this world is like an upside town tree. We see the beautiful branches, flowers, and fruit of the tree. But all this bracha and beauty Hashem brings us has its roots in a higher world of holiness and spirituality. Bereishis Bara; everything created has a "Reishis", it has a source from Hashem in a higher world.
This is also the meaning of the Torah and Bnei Yisrael being "Reishis". Something which is "Reishis" is a clear reflection of the fact that our world has a beginning, i.e. a source from a higher place. The Torah is obviously Reishis since it was given to us by Hashem. But Bnei Yisrael are also Reishis. Our existence in this world as the keepers of the Torah and the mitzvos commanded to us by Hashem serve as a testimony to the existence of Hashem as the creator of the world. We are meant to fulfill this role of proving a Higher existence hence we have a status of "Reishis".
This role of Reishis of Am Yisrael comes into full view on Shabbos. The Sfas Emes says that the creation of the world is like a Clal U'Prat U'Clal. First there is Bereishis Bara, as we explained above it is a general statement referring to the beginning of creation, hence a Clal. Then there are the specific statements each day of each part of creation, Prat. And then with Shabbos we have another we have another Clal, Shabbos coming from the word Shav, to return. With Shabbos we return to the source of creation and have a Neshamah Yeseirah and feel a close connection to Hashem. In our uplifted state of holiness on Shabbos we testify to Gd having created the world.
The Sfas Emes explains the words of Rashi on the pasuk (Chapter 2, Pasuk 2) Bas Shabbos, Bas Menuchah, Kalsah V'Nigmarah Melachto, in a similar manner. He explains the word Menuchah as the pasuk in Yeshayahu says (Chapter 11, Pasuk 2), V’nachah Alav Ruach Hashem. Menuchah means Ruach Hakodesh. On Shabbos Bnei Yisrael receive Ruach Hakodesh; we become like prophets. This state of holiness is therefore the completion of creation, Kalsah V'Nigmarah Melachto. Our recognition of Hashem as the creator of the world completes the process of creation, for the whole point of creation is to recognize Hashem as the creator. And it also establishes Bnei Yisrael as Reishis, testifying that everything has its source from Hashem in a higher world.
Good Shabbos
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