The Baal HaTurim (Rabbeinu Yakov ben Asher the son of the commentary on Shas the Rash) points out that the three last letters of the words i−¦W` ¥x §Az ́ ̈x ̈A ` mi ¦w l ¤` can be combined to spell the word z ¤n ¤` Emes - “truth” which begin the account of Creation, that the world was created with truth. Another reason that the end words are Emes, to place at the beginning of the Torah the signature of Hashem which is Emes. mi ¦w l ¤` ` ́ ̈x ̈A zi−¦W` ¥x §A cnln z ¤n ¤` z''q zn` jxac y`x xn`py enk zn`a mlerd `xay. And the Baal Haturim repeats this point later on in Chapter 3:2 that the last letters of the three words of ¬ ̈x ̈A` F «U£r«©l mi ¦w l ¤` Ÿ zis also z ¤n ¤` Emes - “truth”. Hence we see that the Torah at the onset of the creation as well as when it was concluded, there is the same word of Emes revealed at the last words.
To better understand this: we can point out that the repetition of the words Emes, is to connect the Torah to a saying of Chazal Shabbos 10:a ezin`l z ¤n ¤` oi ¦c o ̈cy oiic lk yecwdl szey dyrp eli`k aezkd eilr dlrn zg` dry elit` ziy`xa dyrna `ed jexa Any judge who judges a true judgment truthfully, even if he sits in judgment only one hour, the verse ascribes to him as if he became a partner to the Holy One, Blessed be He, in the act of Creation. This teaches us that the attribute of truth permeates all of Hashem’s creation. Without truth, the world would cease to exist.
We can connect the above to a Well-known Midrash: When Hashem sought to create Man, He consulted with His angels. The angel of Emes said: "Do not create a man since man will be full of deceive and falsehood and lies”. What did Hashem do? He took Emes and cast it down to earth, where it shattered into thousands of fragments. When the frightened angels cried out, "Why did You mistreat Your most valuable jewel?" Hashem calmed them by assuring them that “g® ̈n §v ¦Y u ¤x ́¤` ¥n z ¤n †¡`" Truth will spring forth from the earth" (Tehillim, 85,12). All the fragments of Emes will be gathered by the people, and when Moshiach will come he will unite and will make Emes whole again.
Several questions immediately present themselves: What sort of "Emes" is this, that can shatter into thousands of fragments? Chazal teach us that Hashem's seal is Emes. Is it possible to speak of Hashem's seal shattering into thousands of fragments? Moreover, if Emes was, in fact, so fragmented, how can it be made whole again? Why was Emes cast down to earth (and not simply overruled or shunted aside)? And finally, what sort of Emes is this that can argue "Al yivra- Don’t create"?
This Midrash is at once intriguing and perplexing and these qualities are accentuated by the following interpretation by the Rebbe Reb Mendel of Kotzk: "Why did Hashem cast Emes, in particular His seal-down to earth? After all, the angel of Shalom also stated 'Let Man not be created: Is it plausible? The Emes of 'Let Man not be created' is not Emes!
According to this interpretation, there would appear to be two "Truths," two types of Emes--the authentic one, which is Hashem's seal, and the other, fragmentary Emes! What is the meaning of this? How can there be two types of Emes? The Maharal teaches: 'the course of the entire world is ... in the Torah, for the Torah is simply the blueprint of the universe, in total.... The concept is alluded to in the Midrash, which states that "He looked into the Torah and created His world"-meaning that the Torah in its essence is the order of all existence.
Therefore, when Hashem Yisborach wished to create and organize His world, He scrutinized the Torah, the Master Plan, and forged His creation. Now, because the Torah defines the structure of the universe, and all things structured form a single unified whole--just as the Torah is a unified structure, for the Torah is one- therefore, our Sages said :"The world was created with ten utterances - Mamarim..." (Avos 5, I) . ... The meaning is as follows: The number ten denotes a thing that has multiplicity, but which forms an integrated whole. This is a characteristic peculiar to ten, for through nine, the numbers are discrete entities. He threw truth down to the earth and when the angels cried out against the humiliation of the truth, Hashem calms them down, saying, don’t worry, truth will arise from the earth.
One of the great Jewish leaders of Kabbalah, the Arizal (Rabbi Yitzhak Luria, 1534-1572) explained the throwing of the truth and its arising from the earth that pure truth is, in fact, contradictory to human nature. But when truth is thrown to the ground, it splits up into many shards which are dispersed throughout the world. These are “sparks” of truth, embedded in each and every human being. Man’s role is to collect these sparks of truth and connect them, until the entire truth arises from the earth. When a person goes with Emes, he can achieve Simcha and tranquility!
