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Why does the Torah (תורה) begin with creation rather than the first mitzvah (מצוה)? Rashi (רש"י)'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.
Rabbi Zweig delivers a masterful analysis of Rashi (רש"י)'s opening commentary on Bereishis, exploring one of the most fundamental questions in Torah (תורה) study. Rashi asks why the Torah begins with 'Bereishis bara Elokim' rather than starting with 'hachodesh hazeh lachem' - the first commandment given to the Jewish people. Rashi answers that roughly 25% of the Torah serves to establish the Jewish people's legitimate historical claim to Eretz Yisrael, so when nations challenge our right to the land, we can respond that God created and owns the world and gave it to us. Rabbi Zweig tackles the apparent difficulty with this explanation: no non-Jew has ever accepted this theological argument, so what is its real purpose? He explains that the message is directed internally - 'koach ma'aseh higid le'amo' - God informed His people of His power. The Torah's historical account serves to ensure that when we act, we understand what we are doing rather than acting as blind automatons.
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Up Next in this Series
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 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.
Bereishis 1:1, Rashi's opening commentary
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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.
