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Why does the Torah (תורה) write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara (גמרא)'s reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
Rabbi Zweig begins by addressing a challenging verse from Shir HaShirim (3:11): 'Go forth and see, daughters of Zion, King Shlomo with the crown that his mother crowned him.' The Gemara (גמרא) interprets this as referring to God being crowned by His 'mother,' which raises the theological question of how God can have a mother. Through a mashal (parable) about a king who loved his daughter so much that he called her first 'my daughter,' then 'my sister,' and finally 'my mother,' the Gemara explains that Israel progresses through these relationships with God. The shiur then delves into a fascinating grammatical analysis of the opening verse of the Torah (תורה). Rabbi Zweig explains why the seventy-two elders translating for Ptolemy changed 'Bereishis bara Elokim' to 'Elokim bara bereishis' to avoid the implication that someone created God. However, he questions why the Torah was originally written in an ambiguous way that could be misunderstood.
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Shir HaShirim 3:11
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
