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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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Bereishis 1:1, Rashi's opening commentary
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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 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 does Rashi read "Bereishis" as "When God began creating" rather than "In the beginning God created"? The shiur develops the distinction between "rishon" (first in sequence) and "reishit" (origin/source) to show that Bereishis establishes God's personal investment in creation. This transforms how we understand mitzvos and sin—we're not just following commands but maintaining God's personal property.
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.
