This week's Shabbos is commonly called Shabbos Bereishis, a reference to the Torah portion read in shul this week. At least on the surface, this seems to be the case. However, there must be a different reason, because if this were the purpose, every Shabbos would be referred to by the parshah read that week, for instance, next week Shabbos would be called Shabbos Noach, and the following week, Shabbos Lech Lecha. Why is this Shabbos more special than the others in that it is referred to as Shabbos Bereishis?
The Shinaver Rav relates, in the name of his saintly father-in-law, the Arye D'bei Ila'i, as follows: During the Aseres Yemei Teshuvah, many people undertake new kabbalos, taking upon themselves to improve where they feel lacking. Yet, one may sometimes feel that, because of his many previous mistakes, any resolutions to better himself are insignificant.
Hence, we call this Shabbos Shabbos Bereishis, which could be interpreted as 'The Shabbos of new beginnings.' This implies that everyone can leave the past behind them and start again. No matter what one may have done in the past, now at the beginning of the year, he can turn over a new leaf and serve Hashem with renewed devotion and commitment
(דברי יחזקאל פר' בראשית)
Once, before kiddush on Friday night of Shabbos Bereishis, the Sanzer Rav exclaimed: "Now is the time to begin sorting out everything in a sustainable manner!" He then explained with a mashal:
On Market Day, a merchant is busy buying up any merchandise that appears to have potential value, with the intention of selling it further and making a mark-up. However, he cannot have proper peace of mind about what is worthwhile in the long run and how to properly go about with his dealings. Only when things quieten down and he returns home can he begin sorting things out properly.
So too, concluded the Sanzer Rav, with the holy days of Tishrei. We are busy with intense Avodas Hashem, making sure to seize the opportunity of fulfilling every special mitzvah that comes our way. These include shofar, the minhagim connected to teshuvah and tefillah, sukkah, arba minim, dancing and rejoicing with the Torah, etcetera. However, being so deeply engrossed in this intense Avodas Hashem, we may be lacking the proper mindset required to set out and ensure a long-lasting improvement. Therefore, now, when the dust has settled, is the opportune time to sort out our 'investments'.
The Beginning - and The End
Shlomo Hamelech says in Koheles (קהלת ז, ח): טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ - The end of the matter is better than its beginning. This could also be interpreted as, The end result of a matter is dependent on its beginning. This means that whether the outcome of a matter will be positive or not is mostly dependent on whether it had a good start. Thus, when beginning something new, it is important to start out on the 'right foot,' since the way one starts out affects the conclusion.
This point is clearly illustrated in the story of Elisha ben Avuya, better known as Acher.
Chazal relate that Elisha ben Avuya, who was the rebbe of the great Tana Rebbi Meir, strayed from Yiddishkeit. Because of this, he is often referred to by Chazal as Acher - the other one - symbolizing that this is a different persona. Once, while riding a horse on Shabbos with Rebbi Meir escorting him (out of respect for his teacher), Acher turned to his talmid and told him to stop walking, because he had calculated that they were about to cross the techum. While he was saying this, Acher deliberately continued on his way, proceeding to cross the techum Shabbos. Seeing this, Rebbi Meir suggested that his rebbe 'turn back,' both literally - by retracing his steps to remain in the parameters of the techum - and also to return to the Torah way. To this, Acher replied, "I heard an announcement from behind the curtain in heaven saying: 'Return, all wayward children of Hashem, except for Acher.'" In other words, Acher felt he was too far gone for his teshuvah to be accepted on High. Thus, as much as he would have liked to return to Yiddishkeit, he couldn't, since Hashem had explicitly stated that he was not welcome anymore.
(חגיגה דף טו ע"א)
Tosafos, citing the Yerushalmi, adds that Rebbi Meir further insisted that Acher do teshuvah, quoting the aforementioned pasuk, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ - The end of a matter is better than its beginning. Rebbi Meir was trying to impress upon his rebbe that although Acher had stumbled, if he were to come back, he could attain a greater level than before, and ultimately rank higher. Acher, however, interpreted the pasuk differently: טוֹב אַחֲרִית דָּבָר - the end of a matter could be good only if, מֵרֵאשִׁיתוֹ - it was good from the start. Thus, claimed Acher, since the beginning of his life was not good, he would not do teshuvah, as he stood no chance at becoming better anyway.
The Yerushalmi explains what Acher was referring to by claiming his beginning was not good, relating a story that took place at Acher's Bris Milah. The tana'im Rebbi Eliezer and Rebbi Yehoshua had come to take part in the celebration of the Bris. At one point during the seudah, they got into an animated Torah discussion. Suddenly, while they were talking, a fire surrounded the house. Afraid that disaster was imminent and he would lose his possessions, Acher's father Avuya asked them, "Have you come to burn my house down"?
The tana'im replied that there was no need to worry - this fire would not cause damage. It was only generated because they were exchanging words of Torah in a way that brought a joy similar to that of when the Torah was given at Sinai through a fire. The fire that had enveloped the house was of a spiritual nature and would not incur any damage. Amazed and inspired, Avuya exclaimed: "If the power of Torah is so great, I wish to educate my newborn child to a life dedicated to it." The Yerushalmi concludes that because his father did not dedicate him to Torah with pure intentions, l'shem Shamayim, it did not stand him in good stead in his future life.
Additionally, Tosafos further quotes the Yerushalmi that once an expectant woman passed by a house of avoda zarah and smelling the aroma emanating from there, got craving for it. Being unable to contain her temptation, she consumed food from there. That nutriment, say Chazal, stirred in her body like venom of a snake. That child later became Acher.
Thus, when Rebbi Meir suggested that his rebbe return to the Torah path, Acher objected, stating that the beginning of his life had started out wrongly - his mother ate spiritually damaging food, and his father's intention of dedicating his life to Torah was not totally l'shem Shamayim. Hence, he believed there was no hope for his future. Moreover, Acher argued that Hashem was not interested in him, since he had heard an announcement from Heaven inviting everyone to do teshuvah, but explicitly stating that Acher's teshuvah was not welcome.
This argument raises a tragic notion, but it also highlights the great power of starting something new, for within the beginning lies the possibility and potential for success in the commencing endeavor.
Alternately, many of the sefarim say that if Acher would have persisted, his teshuvah would surely have been accepted by Hashem, as the Rambam says (הלכות תשובה פ"ג הי"ד), אֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה - There is nothing that stands in the way of teshuvah. Rather, the Bas Kol was implying that since he had stooped so low, Acher did not merit the Divine assistance usually granted to one who does teshuvah. As such, Acher erred in believing that he was too far gone for his teshuvah to be accepted on High. (This aspect was recently discussed at length in 'Parshah Insights' - Parshas Nitzavim issue)
However, his initial idea - that the end of a matter is strongly contingent on its beginning - is also true; he correctly grasped the great power inherent in beginnings. Indeed, Rashi in Koheles quotes both interpretations. Where Acher unfortunately erred was only in grasping the massive power of teshuvah.
Blessing in the Beginning
As we know, the Torah starts with the letter ב - בְּרֵאשִׁית. It is interesting to note that the Torah begins with the second letter of the Alef Beis, and one may ask why the Torah doesn't start with an א - the first letter.
The Midrash explains that since the letter ב is the first letter in the word בְּרָכָה - blessing, Hashem chose to create the world with this letter so as to bestow His great bounty within Creation.
(מדרש תנחומא אות ה')
Based on the discussion above, we could perhaps add an explanation to the words of the Midrash. The Torah, by starting with the letter Beis, is alluding to the great bounty inherent in all beginnings.
Along the same lines, it is said in the name of the Vilna Gaon that all the mitzvos of the Torah are alluded to in the word בְּרֵאשִׁית. Hashem, in His infinite Wisdom, condensed all 613 mitzvos into one word, choosing the very first word. To demonstrate this, the Gaon shows how the mitzvah of Pidyon Haben - redeeming the firstborn son from the Kohen after thirty days - is hinted at in the word בְּרֵאשִׁית - which stands for בֶּן רִאשׁוֹן אַחַר שְׁלוֹשִׁים יוֹם תִּפְדֶּה - you shall redeem your firstborn son after thirty days. This remarkable idea once again reinforces the great power held by beginnings
Let us internalize the messages in Shabbos Bereishis- that no matter what our spiritual state looked like last year, now is an opportune time to start fresh, with a clean slate. Moreover, beginnings are all-important, holding the potential for the entire year. If we take the inspiration with us, we will merit Hashem's blessing and assistance in all we do.
אַ גוּט שַׁבָּת