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Why does the Torah (תורה) begin with creation rather than the first mitzvah (מצוה)? Bereishis bara Elokim means God is reflected in creation—not merely that He created it. This establishes that Eretz Yisrael is God's domain where His presence dwells, and no nation can own it; only those who maintain a relationship with Him may live there.
Rabbi Zweig addresses Rashi (רש"י)'s fundamental question: why does the Torah (תורה) begin with Bereishis bara Elokim rather than with the first mitzvah (מצוה) given to the Jewish people, "Hachodesh hazeh lachem"? The conventional understanding—that the opening teaches God created the world and therefore has the right to give Eretz Yisrael to whomever He chooses—is inadequate. We would know God created the world from the philosophical definition of God as Ein Od Milvado, so why must the Torah explicitly state it? The shiur develops the principle that Torah is not merely a book of mitzvos, but rather a description of the relationship between God and the Jewish people. Every narrative included in the Torah—and every narrative excluded—reflects what contributes to understanding this ongoing relationship. Stories of the Avos disappear from the Torah once they cease to shape the infrastructure of this relationship. Sarah disappears after Yitzchok takes leadership; Rivka disappears after Yaakov receives the brachos. The Akeida appears prominently because it remains relevant to our relationship with God through all generations, while Avrohom's earlier sacrifice in the furnace of Ur Kasdim—though perhaps a greater test since he had no children and his entire legacy was at stake—is omitted because it does not define the ongoing covenant structure.
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Bereishis 1:1
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Up Next in this Series
Why does the Torah begin with creation rather than the first mitzvah? Rashi's answer that it establishes our divine right to Eretz Yisrael seems ineffective since non-Jews reject theological arguments. The Torah's extensive historical narrative teaches us internally that meaningful action requires understanding our purpose, transforming us from mechanical performers into people who relate to God through mitzvos.
Why does the Torah open with "Bereishis bara Elokim" rather than using God's name of mercy? The shiur develops a yesod that God created the concept of divine kingship to solve a paradox: humans need independence to have a real relationship with God, but independence requires the ability to genuinely serve rather than just receive gifts. This framework makes mitzvos authentic service that actually affects God rather than mere rule-following.
Why does Shlomo HaMelech teach that 'one who hates presents will live' when Torah itself calls fundamental institutions like Torah and Shabbos presents from Hashem? The shiur resolves this paradox by distinguishing between presents that make us self-centered versus those we receive as tools to give back more effectively. The key insight: presents become spiritually healthy when they enhance our ability to serve Hashem and others, rather than being hoarded for selfish purposes.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
