No community start suggestion yet.
Why does Rashi (רש"י) say God was alone on day one, yet the Midrash claims God always wanted partners? Angels, despite their abilities, serve primarily for self-expression and might claim partnership with God. Humans with genuine free choice can act purely for God's sake rather than self-fulfillment, making them safe partners worthy of receiving divine authority.
Rabbi Zweig begins by analyzing a puzzling aspect of creation: why is the first day called "yom echad" (day one) using a cardinal number, while subsequent days use ordinal numbers (second, third)? Rashi (רש"י) explains this indicates God was "one" and alone that day, as angels weren't created until the second day. The Midrash presents an apparent contradiction - first stating God didn't want partners (hence no angels on day one), then saying God always wanted partners and rectified this on the day the Mishkan was established, changing "yom echad" to "yom rishon." The resolution lies in understanding the fundamental difference between angels and humans as partners. Angels, despite having limited free choice according to Rambam (רמב"ם), are programmed for specific functions and act primarily for self-expression. When angels perform their designated roles (like Refael healing), they're fulfilling their essential nature - doing what satisfies them most. This creates a partnership problem because they perceive themselves as contributors to God's work, making them dangerous partners who might claim "we destroyed" (as the angels said regarding Sodom).
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why did creating the firmament on the second day require God's 'powerful shout' and such extraordinary effort, unlike other days of creation? The separation of fire and water in the heavens established two types of opposition in the world. Destructive hatred seeks mutual annihilation, but productive disagreement stems from recognizing fundamental unity while struggling over who dominates that connection.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Midrash Bereishit Rabbah on Creation
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Why do fire and water appear to conflict in our world when they must somehow coexist in God's creation? The shiur maps a three-level structure descending from absolute unity (mayim elyonim) to harmony amid difference (shamayim) to apparent separation (earth). Our mission is achieving shalom - recognizing our differences while understanding we need each other for the same divine purpose.
