An exploration of what it means to be 'reishis' (first) in Torah (תורה) - examining the firstborn, first fruits, and Rosh Hashanah as the day when humanity must reflect God's imprint within us.
Rabbi Zweig presents a profound analysis of the concept of 'reishis' (first/beginning) and its connection to Rosh Hashanah. He begins by noting that while the Torah (תורה) calls the holiday 'Yom Teruah' in the festival passages, it uses 'Rosh Hashanah' in Deuteronomy when discussing God's constant watch over the Land of Israel. The rabbi explores what it means to be 'first' - whether the firstborn child, first fruits (bikkurim), the Jewish people, or the Land of Israel - all called 'reishis' in Torah. The central thesis is that 'reishis' means having the greatest imprint or identifiable mark of its source. Just as the first copy from a master has the strongest impression, or numbered lithographs are most valuable at lower numbers, the firstborn child carries the most identifiable characteristics of the parent. This explains why the firstborn receives a double inheritance - the Torah uses the language 'yakir' (recognize) because the father's identity is most recognizable in the firstborn. The Jewish people are called 'reishis' because God's presence is most identifiable in them compared to other nations. The Land of Israel is 'reishis' because God's handiwork is most apparent there. Rabbi Zweig illustrates this with Holocaust stories showing divine spark in human beings that could never have evolved from animals, demonstrating our divine image. Regarding bikkurim (first fruits), the rabbi resolves an apparent contradiction between the Talmud (תלמוד) stating the obligation begins only after conquering and settling the land, and the Midrash saying we merited conquering the land through bikkurim. He explains that the obligation exists immediately upon entering the land (out of gratitude for being in God's presence), but God doesn't require the actual gift until He provides the means to give it. The mitzvah (מצוה) isn't payment for the land but appreciation for the privilege of being there. Rosh Hashanah is called 'Reishis Hashanah' because it's when Adam was created - the day God's presence became most identifiable in the world through humanity. The judgment of Rosh Hashanah differs from typical court proceedings because it's not about individual actions but about the totality of who we are. The scales of Libra (Tishrei's astrological sign) weigh our overall spiritual identity: do we reflect God's handiwork or have we devolved to appear animal-like? This explains why the judgment is by majority - if we have 51% merits versus 49% sins, we're righteous. It's not about excusing sins but about what image we project. Are we identifiable as God's creation or as something that evolved from animals? Our actions literally change our appearance and spiritual essence. The rabbi concludes that when the Temple was destroyed and bikkurim could no longer be brought, Moshe instituted three daily prayers to maintain that sense of standing in God's presence. The goal isn't perfection but projecting an image of holiness that makes God's presence identifiable in the world.
An introduction to the first chapter of Ramchal's Derech HaShem, covering six fundamental principles about God's nature and existence, including the difference between emunah (internalization) and yedi'ah (knowledge).
An introductory class to studying the Ramchal's Derech Hashem, covering the author's life, his major works (Mesilat Yesharim, Derech Hashem, Da'at Tevunot), and the philosophical foundations that will guide the series.
Rosh Hashanah judgment and the concept of reishis
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