Fwd: Zera Shimshon Parshas Braishis

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From: Shevach Pepper <shevachp@gmail.com>
Date: Wed, Oct 11, 2023, 1:07 PM
Subject: Zera Shimshon Parshas Braishis
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"The Torah's Opening: A Divine Betrothal Gift Explained"

The learning of this week's divrei Torah should be a zchus that Hashem will protect all Jewish people wherever they are. Parshas Braishis   To dedicate a week of Zera Shimshon for a simcha,  yahrtzeit etc. click here To  subscribe to the Zera Shimshon In English podcast click here.   To download printable PDF of 1 Dvar Torah click here.  To download printable PDF of 3 Divrei Torah click here. For more divrei Torah scroll to bottom of this message and click on the appropriate link.   To make a donation click here  בְּרֵאשִׁית בָּרָא אֱלֹקים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ: (בראשית א/א) On the opening possuk in the parsha Rashi writes, R. Yitzchak said; The Torah should have begun with the possuk "This month shall be for you the first of the months, since it is the first mitzvah given to Yisroel. What is the reason, then, that it begins with the story of Creation? Because of (an idea expressed in the text), "He declared to H.s people the strength of H.s words in order that He might give them the heritage of the nations." (Meaning) That if the people of the world say to Yisrael, "You are robbers, because you took by force the lands of the seven nations of Canaan", Yisroel can reply to them, "all the earth belongs to HaKodesh Baruch Hue; He created it and gave it to whom He pleased. It was His wish to take it from them and to give to us"   In simpler terms, R. Yitzchak asks why the Torah didn't start with the first mitzvah, the laws of Pesach, given to Yisroel. He answers that it begins with Creation to show that Hashem owns everything and can give land to whomever He wishes. This way, Yisroel has a solid argument if accused of stealing the land of Canaan.   Zera Shimshon asks how did R. Yitzchak answer his question? He asked that since the Torah is all about doing the mitzvos it should have begun with the first Mitzvah. If this was the question, how did he answer it? The Torah still didn't start with a mitzvah, but that Yisroel has rights to the land that is called today, Eretz Yisroel!   Zera Shimshon begins his answer by presenting a concept that the relationship between Hashem and Clal Yisroel is not merely that of a Creator to His creations, but rather, it's an intimate bond likened to that between a bride and groom. He cites various sources to support this idea, pointing to a possuk in Tanach, Chazal'im, and explanations from other mefarshim.   This analogy of a marital relationship serves to highlight the unique and special connection that exists between Hashem and His chosen people. Just as a bride and groom share an exclusive, committed relationship, so too do Hashem and Clal Yisroel.   This analogy, though, raises a question. If Hashem and Clal Yisroel are connected like Chassan and Kalah there must have been also some type of token of value, like money or a ring, to create this divine 'marriage'. What did Hashem give to Bnei Yisroel to "seal the deal" in this divine marriage?   One might initially think that the gift is the Torah and the mitzvos, as they are incredibly valuable. However, according to halacha as described in the Gemara in Kiddushin, the item given for kiddushin, marriage, must have a definable value. The Torah and mitzvos are considered infinite, so they don't meet this criterion.   Therefore, Zera Shimshon explains, Hashem gave Bnei Yisroel the reward associated with following the mitzvos. This reward is tangible and has a definable value, meeting the halachic requirement to be a "marriage token". This reward is essentially the physical world, which was created, as explained in Pirkei Avos, through ten divine utterances in order to give a reward to the tzaddikim and to punish those that need to be punished. The world serves as a platform for rewarding the tzaddikim and meting out consequences for those who deserve it. In this way, the world itself becomes the "marriage token" from Hashem to Bnei Yisroel, thereby solidifying and validating their relationship.   In light of this understanding, R' Yitzchak's question and its corresponding answer can be fully appreciated. Contrary to what one might think, his question was not rooted in the idea that the Torah should have started with laws, such as those related to Pesach, simply because the Torah is generally considered a book of laws or halachos. Instead, the crux of his question was more profound and centered on the unique and intimate relationship that exists between Hashem and the Jewish people.   In the beginning, R' Yitzchak presumed that the mitzvos should be the starting point of the Torah, given their role in forming a close relationship between Hashem and Bnei Yisroel, just like the money used to make kiddushin. The mitzvos serve as divine instructions that, when followed, bring us closer to Hashem and therefore they are worth millions and even billions. This would make it logical to open the Torah with an enumeration of these mitzvos.   However, as we've previously discussed, there's a catch. The Torah and mitzvos have an infinite value and scope, which makes them intrinsically unsuitable for serving as a 'marriage token,' so to speak, between Hashem and His people. According to halacha, such a token needs to have a definable value, something finite that can be measured. Therefore, the Torah could not start with the mitzvos for this purpose.   R' Yitzchak provides a detailed answer to clarify why the Torah begins with the story of Creation. He explains that the narrative of Creation is not merely an account of how the world came into existence; it serves a higher purpose as the framework or mechanism through which Hashem dispenses rewards to the righteous—those who follow the path of Torah and mitzvos. These rewards are not abstract or infinite; they are tangible and quantifiable, meeting the criteria for a gift that can formalize a union.   This reward system, which is accessible to anyone who faithfully observes the mitzvos, serves a unique role in the relationship between Hashem and His people. It acts as a "token of marriage," akin to a ring in a human wedding, symbolizing the formalization of the special bond between Hashem and Clal Yisroel. In this way, the reward system itself becomes the chosen medium that Hashem uses to 'betroth' His cherished nation, thereby making their relationship exclusive and sanctified. This is why the Torah begins with the story of Creation—it sets the stage for this sacred relationship and the rewards that come with it.   To summarize, R' Yitzchak initially questions why the Torah starts with the Creation story instead of with the first mitzvah given to Yisroel. He posits that the Torah does so to establish Hashem's authority over the world, providing Yisroel with a rationale against claims that they stole the land of Canaan. Zera Shimshon then asks how this answer resolves R' Yitzchak's original question, as the Torah still doesn't begin with a mitzvah.   The explanation hinges on the intimate relationship between Hashem and Clal Yisroel, likened to that between a Chassan and Kalah. The halacha is that something of definable value is given to formalize this union. While one might think the Torah and mitzvos serve this role, their infinite nature disqualifies them. Instead, Hashem gives the tangible, definable rewards of the physical world, created as a framework for both rewarding the righteous and punishing the wicked.   This reward system thus serves as the "token of marriage" between Hashem and Clal Yisroel, meeting the halachic criteria for a formal union. The Creation story opens the Torah to set the stage for this sacred relationship and its associated rewards.   -------------------2-------------------   בְּרֵאשִׁית בָּרָא אֱלֹקים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ: (בראשית א/א)   Our parsha (and therefore the whole Torah) begins with the possuk "Beraishis (In the beginning) Elokim created the heaven and the earth". The Medrash explains the reason the opening letter of the Torah is the letter "bais" is because it is the first letter of the word Bracha.   Zera Shimshon asks, it is written in Tehillim (119/160), "Rosh devarecha emmes"-Your first words are (emmes) truth". Therefore, seemingly it would have been a better choice to open the Torah with the letter "alef" which is the first letter of the word emmes (truth) and not with a "bais"!   Zera Shimshon  explains in light of the Medrash on the possuk (Devarim 25/15), "even shlaimo v'tzeddek y'hee lechah"- You should have complete and just measuring weights."   The simple explanation of this possuk is that "You" is the subject of the sentence and "complete and just measuring weights" is the predicate. Meaning, you should have only accurate weights in your possession as not to cheat people.   The Medrash, however, explains that we can also explain this possuk that "complete and just measuring weights" is the subject and "you will have" is the predicate. Meaning, only when there are complete and just measuring weights (i.e. you are honest in your business dealings) then "you will have"- Hashem will bless you with many possessions. And the opposite, when one has inaccurate weights in his possession, he will be cursed and "he will not have".   From here we learn that Bracha and truth are not two independent ideas but are very much connected; when there is truth there is bracha and when we see bracha we know that truth preceded it.   According to this we can understand how the fact that the first letter of the Torah is a "bais" does not contradict the possuk, "Rosh devarecha emmes"-Your first words are (emmes) truth".  Since the source of bracha is honesty, therefore the Torah begins with the "bais" of   "beraishis" to signify bracha and this is just like that it began with "emmes", since "emmes" is the root of all "bracha"!   A question still remains though. Granted bracha is the result of emmes and therefore even though the Torah begins with a bais it is as if the Torah begins with emmes. However, why didn't the Torah begin with the letter alef itself which represents emmes and is not only an allusion to it?   Zera Shimshon explains it is to teach us a big lesson; that one doesn't lose out by being honest. It often seems that one doesn't gain even minimum profit or will lose some money if he is honest. He therefore thinks to himself that it simply isn't worth it. The Torah therefore begins the Torah with a Bais instead of an Alef to stress right in the beginning of the Torah, that in the end, emmes will eventually result in bracha even if it in the beginning it appears it will only bring a loss!   Zera Shimshon asks that there seems to be a Gemara that argues on this Medrash!   It is written in Yoma that Hashem acts much differently than a person of flesh and blood. When someone irritates someone else, that person tries to get back at the one who irritated him and tries to harass him. However, Hakodesh Baruch Hue is not like that all. He cursed the nachash, the serpent that convinced Chava to eat from the Aitz Hada'as, and Hashem gives him food wherever he goes; if a serpent is on a roof he can find food, and when it comes down from the roof he can still find food. Hashem cursed Cana'an that he should be a servant to servants, and he eats what his master eats and drinks what his master drinks. Hashem cursed women for Chava's eating from the Aitz Hada'as and giving Adam Harishon to also eat from it; and men run after them to marry them. Hashem cursed the land and everyone gets their sustenance from it.  From this Gemara it appears that good can result even from a curse while in the above Medrash we learn that good only emanates from beracha and not from curses!   Zera Shimshon answers that there is a difference from a curse that comes as a result of not keeping a mitzvah of the Torah and a curse that comes directly from a Hashem not connected to mitzvos. Concerning the Torah it is written in the Gemara Avodah Zarah,  that since the Torah is referred to as "emmes" there is no room for compromise and everything must be done according to the strict letter of law. Therefore, if someone transgresses a mitzvah of the Torah and keeps inaccurate weights in his possesion, Hashem will curse him and he will lose all that he has. Hashem will not be lenient because Torah is emmes and this is what the person really deserves.   On the other hand, the curse that Hashem cursed Adam Harishon, Chava, and the nachash did not come directly from the Torah, Hashem therefore can act with mercy and act l'fnim meen shurras hadin, beyond the letter of the law!     -------------------3-------------------   ויאמר אלקים תדשא הארץ דשא עשב מזריע זרע עץ פרי עשה פרי למינו אשר זרעו־בו על־הארץ ויהי־כן (בראשית א/יא)   And Hashem said, "Let the earth be covered with lawns of seed bearing grass, fruit trees of every kind on earth that bear fruit of its own type with the seed in it." And it was so. (Breishis 1/11)    It is written in the Gemara Chulin (60a) that R. Channa ben Papa explained that the possuk, (Tehillim 104/31), "May the glory of Hashem last forever Hashem will rejoice in His works."  was said by the Malach of the Universe, the angel who Hashem assigned to manage this world, at the time when HaKadosh Baruch Hu commanded the trees to bear fruits "of their own type" and not to mix with other trees. At that time the grasses also concluded that they should also not mix with other species with the following logic; If Hashem commanded the trees to reproduce only "their own type", who are large and distinct from each other and therefore their nature is to grow separately, then certainly (kal vechomer) we plants, that our nature is to grow intermingled, should certainly not produce seeds other than our own type! When the Malach of the Universe heard the grasses he said, "May the glory of Hashem last forever; Let Hashem rejoice in His works."    Zera Shimshon asks, what made the Malach of the Universe so happy when he heard that the plants learned from the trees to reproduce "only its own type" to such a degree that  He sang praise to Hashem?   Zera Shimshon answers in light of the Medrash (Yalkut Shemoni Bereishis remez 13) when Hashem created the world Hashem asked the Torah (which was created before Hashem created the world) what was its opinion about creating man? The Torah objected because people are full of sin and their actions will anger Hashem which will most definitely cause that Hashem will destroy them! The Medrash continues that Hashem replied to the Torah that He has a tremendous amount of patience and there is no need to worry that Hashem will destroy the world.   According to this, explains Zera Shimshon, when the Malach of the World heard that Hashem was about to create man he became frightened. He was afraid that the whole world, which is his responsibility to keep going, will soon be destroyed.    However, when he saw that the grasses went against their natural tendency of mixing with other species in order to fulfill the will of Hashem, He realized that people can also go against their own natural tendencies in order to do Hashem's will and therefore it is no more certain that Hashem will have to destroy the world. This realization caused him to singe praise!   Zera Shimshon concludes that there is a strong allusion to this idea in this possuk. It is written "May the glory of Hashem last forever; Hashem WILL rejoice in His works." which implies that when this praise was said  Hashem did not yet rejoice in His works but will only rejoice in the future. In other words, at the time of creation Hashem didn't have a reason to rejoice because the natural inclination of man is not too virtuous. It is only after man will overcome these tendencies is there reason for Hashem to rejoice. HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh. The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about "practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos. HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies "... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor..." ------------------------------------------------- To receive a d'var Torah  from Zera Shimshon every week click here. To receive a d'var Torah in Ivrit click here. To receive a d'var Torah in Yiddish click here To receive a d'var Torah מנוקד click here. To receive a d'var Torah מבואר click here. To receive a d'var Torah in English click here To receive a d'var Torah in Spanish click here. To receive a d'var Torah in Portuguese click here To receive a d'var Torah in Italian click here

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