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Why does the Torah (תורה) write 'Bereishis bara Elokim' when it could have written 'Elokim bara Bereishis' to avoid misunderstanding? A Midrash reveals that Hashem (ה׳) demonstrates true leadership by first acting and only then accepting kingship. This model contrasts with typical kings who demand power before they serve.
The shiur addresses a fundamental question raised in Gemara (גמרא) Megillah about the opening words of the Torah (תורה). When the seventy elders translated the Torah for Ptolemy, they changed 'Bereishis bara Elokim' to 'Elokim bara Bereishis' to prevent the misunderstanding that 'Bereishis' (the beginning) created Elokim. This raises the question: why doesn't the Torah itself use the clearer formulation? Rabbi Zweig presents a profound answer based on a Midrash in Bereishis Rabbah (1:12) that distinguishes between Hashem (ה׳)'s kingship and human kingship. The Midrash states that while earthly kings first receive their position and praise before accomplishing anything, 'the Unique One of the world first acts and then is praised.' Hashem doesn't want to be called Elokim until He has actually done something.
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Why does the Torah stress that vegetation produces "seed" rather than focusing on the plants themselves? The emphasis on seeds over finished products appears throughout Torah - even Seder Zeraim focuses on seeds despite most of its laws governing fruits and grains. This pattern suggests seeds represent something fundamental about how Hashem designed creation to function.
Why did Adam need permission to kill animals for meat, but Noah received that permission? The shiur contrasts two approaches: the Ramban sees meat as spiritually gross food unsuitable for Adam's refined soul, while Tosafos views the prohibition as about killing rights, not food quality. This connects to deeper questions about why Hashem designed creation to require annual seed replanting rather than self-perpetuating vegetation.
Bereishis 1:1
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