In the Beginning

dvar for parashas Bereishis 5782

וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃

“Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.” – Genesis 1:2, JPS 1917 Tanach

“The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.” – Rashi,

In the beginning of Creation, “when G-d began to create heaven and earth” (Genesis 1:1, JPS 1985 Tanach), the earth was tohu vavohu (formless and empty). As summarized by R’Bachya, “At the beginning G’d created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call “heaven and earth” (R’ Bachya on Genesis 1:2, Doesn’t this sound familiar?

Prior to the 1950’s, science adhered to the Aristotelian belief that the Universe always existed. Yet, when the discovery was made that the universe was expanding, science proffered that there was a distinct beginning, ex nihilo – something out of nothing. In other words, it only took several thousand years for science to “catch up” with the creation account in Torah, as R’Bachya so deftly explains. Incidentally, R’Bachya lived between 1255 and 1340 C.E.

A similar account is found in the Zohar:

“With the beginning of the manifestation of the King’s will, that is, when the King desired to emanate and create the world, a hard spark made an engraving upon the supernal light. This hard spark [matter], which emanated from the most concealed of all concealed things from the secret of the Endlessness Light took a shapeless form. The spark was then inserted into the center of a circle [from here, it expanded outward]” (Zohar 15a, That spark is called reishis (first).

Rashi comments upon the Ruach haElokim (the Spirit of G-d), that hovered over the surface of the waters upon the earth, that this phenomenon was akin to “a dove hovering over its nest.” The primordial material, according to R’Bachya is called tohu, while the first formations of that material into something distinct is referred to as vohu. Yet, essentially, “the earth had been in a chaotic state,” and the Ruach haElokim hovered over the mayim (waters) that may have represented the so called primordial soup from where all life began. Thus, it is clear that a divine force was at work, in conjunction with the elements of the universe that would become all life on earth.

poetry: Concealment


Listen to other people’s truth, with a lower case “t;”
yet, abide in the Truth that was taught to thee.

From the revelation at Sinai, to the Temple in Yerushalayim;
from ancient Israel, to the diaspora throughout the world.

We will survive in a world inharmonious with the words of Torah,
because our sanctity is reishis – from the beginning of G-d’s creation.

A spark of truth can be found everywhere,
to remind us of the the promises of H’Shem.

Revealed in antiquity through the prophets,
and carried into effect throughout history.

Even today, we are witnessing the footsteps
that will pave the way towards redemption.

after Shabbat: weekly shpiel


motzei Shabbos shpiel:

It is interesting to note, that in Nesivos Shalom, a significant point is made in regard to the light of the menorah in the Mishkan. As is well known, this light represents the original light of Creation, that was hidden away after the Mabul (Flood). This same light is said to be revealed to the righteous at the time of Moshiach (Messiah).

Until then, we may glimpse that light on Shabbos, as well as receive its residual glow through observing the mitzvot (commandments), and diminishing the yetzer hara (evil inclination), not necessarily in that order. Rather “sur meira, v’asei tov – depart from evil and do good” (Tehillim [Psalms] 37:27). In this manner, according to Nesivos Shalom, we may enhance our sensitivity to the light.