In the beginning G-d created (1:1) The "beginning" and foundation of all knowledge is the understanding that "G-d created the heavens and the earth" - acknowledging the Creator Who not only made the world but actively involves Himself in its existence. This first principle is the basis upon which all others are predicated. (Rabbi Moshe Leib of Sassov)
In the beginning, Elokim created the heavens and the earth (1:1) The midrash says, "Just as a builder refers to plans when he builds a building, so Hashem referred to a plan - the Torah - when He created the world. Similarly, the Zohar states, "He looked in the Torah and created the world."
R' Chaim Soloveitchik z"l ("R' Chaim Brisker"; 1853-1918) observes: We see through many examples that that which the Torah prohibits is, in fact, bad for the world, and that which the Torah encourages is good. For example, theft and murder are bad; they disrupt civilization. Charity and kindness are good; they promote the effective operation of the world.
One might think that the Torah prohibits theft and murder and encourages charity and kindness because of the effect that they have. Not so, says R' Chaim. To the contrary, the above midrash teaches that the world was built based on the Torah. Thus, theft and murder are bad for the world because the Torah prohibits them, not the other way around. Similarly, charity and kindness are good for the world because the Torah encourages them, not the other way around.
If so, asks R' Chaim, what is the purpose in seeking the reason for any mitzvah? Since the Torah preceded the world and was the blueprint for creation, any reason that we might attribute to a mitzvah would, in fact, be a reflection of the mitzvah, not its cause. In truth, we cannot know the reason for any mitzvah.
The Hebrew word for "reason" is "ta'am," literally "taste." The most we can hope for is a small taste of what any mitzvah really means. When we think we have discovered the reason for a mitzvah, we actually are saying that we have identified the part of creation to which that mitzvah relates. This, in turn, may give us some understanding of how that mitzvah relates to the Torah in general. However, it is clear that we can never know why Hashem created the world as He did. (Quoted in Torat Chaim)
In the beginning G-d created (1:1) The Emperor Hadrian asked Rabbi Yehoshua, "Does the world have a master?"
R' Yehoshua replied, "Could the world be ownerless?" "Who created the world?" Hadrian asked, and R' Yehoshua answered that Hashem did, as it is written (Bereishit 1:1), "In the beginning, G-d created..."
"Then why doesn't He reveal Himself twice a year so that man will see Him and fear Him?" Hadrian asked.
"Because the world could not withstand the brightness of the revelation, as it is written (Shmot 33: 20), 'For no man can see Me and live'," R' Yehoshua answered.
Whereupon Hadrian said, "If you do not show Him to me, I will not believe you."
Later, at noon-time, R' Yehoshua said to Hadrian, "Look at the sun and you will see Hashem."
"What! Can anyone look at the sun?" Hadrian replied.
"Listen to your own words," retorted R' Yehoshua. "If you cannot look at one of Hashem's servants [i.e., the sun], how can you expect to look at Hashem?!" (Yalkut Shimoni)
Seventeen hundred years later, R' Yisrael Salanter z"l had a similar experience. On that occasion, just after an acquaintance of R' Yisrael's announced that he could not believe in G-d if G-d did not show Himself, the man's daughter entered and announced that she had won first prize in a piano-playing contest.
R' Yisrael challenged her, "Show me your skills."
She retorted, "I just proved myself before hundreds of people. Who are you that I should prove myself to you?"
"Indeed," said R' Yisrael, "Hashem has proven Himself countless times. He is not obligated to perform for whomever challenges Him." (Hamaayan)
And G-d saw that the light was good and (G-d) separated it. (1:4)
Rashi says He saw that it does not deserve that the wicked use it and He set it aside for the righteous to be used by them in the future. So why did Hashem create such a light? Why did He not wait until it would be used and create it then?
The fact that Hashem created the light and the light exists (although hidden), makes it easier for that special light to be achieved in the future. After all it exists already. We know that before a baby is born, he learns the entire Torah in his mother’s womb. As he is about to be born an angel comes and makes him forget everything he learned. If the baby is going to forget it all, why teach it to the baby in the beginning? Since he already knew the entire Torah, it is easier to learn it again rather than from starting from scratch. (Rabbi J. Horowitz - Merkaz Hasimcha Brooklyn)
And G-d saw the light that it was good, and He divided (1:4) Rashi explains that when G-d saw that the light was good, he decided that it was not fitting for both darkness and light to reign together. He therefore appointed each its proper time, light during the day and darkness at night.
How can light and darkness possibly get mixed up with each other? Does not even a small amount of light immediately dispel any darkness? The original combining of darkness and light was only in the times allotted for each. Before G-d distinguished between the two, the light and darkness followed each other in rapid succession and in no particular order. G-d subsequently gave each of them its own realm. (The Lubavitcher Rebbe)
Reprinted from the Parshat Bereishit 5785 email of R’ Yedidye Hirtenfeld’s whY I Matter parsha sheet for the Young Israel of Midwood in Brooklyn, NY.
