WHY THE TORAH STARTS WITH A BEIS
Bereishis
Bereishis Bara Elokim, in the Beginning G-d created... The Torah’s opening words form the very building blocks of creation. The Mystics teach that the very word Bereishis itself, contains within it all of the Torah’s teachings.
We believe that every letter of Torah is integral and deliberate, this must especially be true of the Torah’s very first letter, the letter Beis: Not only does it kick-off the Torah’s narrative, but is also the letter through which G-d directed His creative energy.
Many sources have discussed why the Torah begins with the letter Beis and not with an Alef, the first letter of the Alef-Beis.
The introduction to the Zohar describes how each of the letters starting from Tav came before Hashem to present their case as to why they were worthy to be the opening letter of the Torah. Since their names bore negative allusions, they were deemed unsuitable candidates. Finally came the letter Beis. As the source of blessing (being the first letter of the word Beracha), Beis was chosen.
Little Alef had remained outside prompting Hashem to ask why he had not entered as had his fellow letters. ‘Master of the World’ said Alef, ‘I saw each letter depart without being considered and thought: why would I (the starting letter of the word Arira - cursed) be any different? And after all, you have already given Beis this greatest of honours!’
‘Do not worry’ Hashem assured little Alef, ‘It is you with your humility and oneness who is truly the head of all the other letters. Beis may be the opening letter of the Torah, but I have an even greater role for you to fulfil.’
For 26 generations Alef waited until Matan Torah when Hashem announced: Anochi Hashem Elokecha, I am the Lord your G-d - the first of the Ten Commandments.
The Torah has 2 dimensions: On one hand it is a wisdom to be studied and comprehended. However on a deeper level the Torah is a divine gift beyond comprehension which binds us to Hashem, the ‘Giver of the Torah’.
The first dimension focuses on our individual capacities of study and understanding. The second aspect emphasizes humility and surrender.
By starting the Torah with the letter Beis, Hashem alludes to us that the intellectual dimension of Torah encapsulated in its words and meaning is of secondary importance.
Before the Beis of Bereishis must come the Alef - connection and surrender to the ‘One’. This in turn gives meaning and inspiration to our study.
The Alef dimension is epitomised by the Ten Commandments, when Hashem revealed Himself to the entire Jewish people. They heard Hashem’s voice and were utterly overwhelmed by the awesomeness of the experience.
Herein lies the uniqueness of the Jewish people’s connection to Torah. The non-Jewish world may recognise the wisdom of the Torah but they have no inkling of its essence.
Chaza”l describe how king Ptolemy ordered 70 of the Sages of Eretz Yisroel to translate the Torah into Greek. To ensure that the translation would be authentic, he had each one placed in a separate room.
Hashem gave them each divine insight to make certain textual emendations so that the heathens would not distort the Torah to support their idolatrous beliefs. One of them was the opening Posuk:
Instead of writing Bereishis Bara Elokim, which may have been interpreted (G-d forbid) that a different deity called Bereishis created G-d, they rearranged the words to read Elokim Bara Bereishis.
Ptolmey’s Greek Torah began with an Alef because it was one-dimensional. He appreciated the wisdom and philosophy of Torah, but that’s all it was.
For us the written word of the Torah begins with a Beis. The Alef of Torah, lies within our souls - our inseparable connection to Hashem and His Torah.
Before we study Torah, we recite Birkas Hatorah, where we recognise Hashem as the ‘Giver of the Torah’ and affirm that the ultimate purpose of our study is to connect ourselves to Him on the deepest of levels.
We believe that every letter of Torah is integral and deliberate, this must especially be true of the Torah’s very first letter, the letter Beis: Not only does it kick-off the Torah’s narrative, but is also the letter through which G-d directed His creative energy.
Many sources have discussed why the Torah begins with the letter Beis and not with an Alef, the first letter of the Alef-Beis.
The introduction to the Zohar describes how each of the letters starting from Tav came before Hashem to present their case as to why they were worthy to be the opening letter of the Torah. Since their names bore negative allusions, they were deemed unsuitable candidates. Finally came the letter Beis. As the source of blessing (being the first letter of the word Beracha), Beis was chosen.
Little Alef had remained outside prompting Hashem to ask why he had not entered as had his fellow letters. ‘Master of the World’ said Alef, ‘I saw each letter depart without being considered and thought: why would I (the starting letter of the word Arira - cursed) be any different? And after all, you have already given Beis this greatest of honours!’
‘Do not worry’ Hashem assured little Alef, ‘It is you with your humility and oneness who is truly the head of all the other letters. Beis may be the opening letter of the Torah, but I have an even greater role for you to fulfil.’
For 26 generations Alef waited until Matan Torah when Hashem announced: Anochi Hashem Elokecha, I am the Lord your G-d - the first of the Ten Commandments.
The Torah has 2 dimensions: On one hand it is a wisdom to be studied and comprehended. However on a deeper level the Torah is a divine gift beyond comprehension which binds us to Hashem, the ‘Giver of the Torah’.
The first dimension focuses on our individual capacities of study and understanding. The second aspect emphasizes humility and surrender.
By starting the Torah with the letter Beis, Hashem alludes to us that the intellectual dimension of Torah encapsulated in its words and meaning is of secondary importance.
Before the Beis of Bereishis must come the Alef - connection and surrender to the ‘One’. This in turn gives meaning and inspiration to our study.
The Alef dimension is epitomised by the Ten Commandments, when Hashem revealed Himself to the entire Jewish people. They heard Hashem’s voice and were utterly overwhelmed by the awesomeness of the experience.
Herein lies the uniqueness of the Jewish people’s connection to Torah. The non-Jewish world may recognise the wisdom of the Torah but they have no inkling of its essence.
Chaza”l describe how king Ptolemy ordered 70 of the Sages of Eretz Yisroel to translate the Torah into Greek. To ensure that the translation would be authentic, he had each one placed in a separate room.
Hashem gave them each divine insight to make certain textual emendations so that the heathens would not distort the Torah to support their idolatrous beliefs. One of them was the opening Posuk:
Instead of writing Bereishis Bara Elokim, which may have been interpreted (G-d forbid) that a different deity called Bereishis created G-d, they rearranged the words to read Elokim Bara Bereishis.
Ptolmey’s Greek Torah began with an Alef because it was one-dimensional. He appreciated the wisdom and philosophy of Torah, but that’s all it was.
For us the written word of the Torah begins with a Beis. The Alef of Torah, lies within our souls - our inseparable connection to Hashem and His Torah.
Before we study Torah, we recite Birkas Hatorah, where we recognise Hashem as the ‘Giver of the Torah’ and affirm that the ultimate purpose of our study is to connect ourselves to Him on the deepest of levels.