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Why should the Torah (תורה) begin with HaChodesh HaZeh Lachem rather than the Ten Commandments? The shiur develops that Rosh Chodesh represents the Jewish people's unique ability to transcend time and connect to Bereishis—the void before creation. This connection to God's master plan, rather than to isolated events within creation, defines Jewish eternality and why the entire Torah properly begins here.
The shiur opens with Rashi (רש"י)'s famous statement that the Torah (תורה) should have begun with HaChodesh HaZeh Lachem, the mitzvah (מצוה) of sanctifying the new month, since it is the first commandment given to the Jewish people. This raises a fundamental question: why should the Torah begin here rather than with "Anochi Hashem (ה׳) Elokecha" (I am the Lord your God) at the Ten Commandments? Surely the acceptance of God's sovereignty should precede all other mitzvos. Additionally, why was Moshe Rabbeinu unable to grasp this mitzvah, requiring God to show him the moon directly? And why is this mitzvah intertwined with the commandment of the Korban Pesach (פסח) rather than standing alone? The shiur explores the Gemara (גמרא)'s statement that the world was created with ten statements (asarah ma'amaros), nine explicit statements of "Vayomer Elokim" and one implicit in the word "Bereishis" itself. The Talmud (תלמוד) explains that Bereishis is also a ma'amar, a word of creation. What distinguishes Bereishis from the other nine statements? The nine Vayomers represent specific creations within the framework of the universe—light, firmament, vegetation, and so forth. Bereishis, however, represents something more fundamental: the very possibility of creation itself, the tzimtzum (contraction) that allowed anything to exist outside of God's absolute reality. Bereishis is not a creation within the void but rather the creation of the void itself.
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Parshas Bo, Shemos 12:2
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