The auspiciously approaching Shabbat Kodesh is referred to universally by the Jewish community as “Shabbat Bereishis.” This appellation denotes the fact that the Torah-portion we will read is parshat Bereishis. In the words of the Levush (O.C. 669, 21): The Shabbat after “chag” (Succot) is called “Shabbat Bereishis,” since we read parshat Bereishis on it. But why is this the only Shabbat of the year that is named after its parsha?
In Divrei Yechezkel, the esteemed Rabbi of Shinaveh, zy”a, brings down in the name of his esteemed father-in-law, Rabbi Aryeh Leibush, the head of the Beis-din of Vizhnitz, zy”a, a practical explanation for this unique designation: Here is the explanation. During the holy “Yamim Nora’im” (the High Holidays), every human being entertained thoughts of teshuvah, and accepted upon himself some particular good behavior—every person according to his ability and spiritual level. Therefore, it is called “Shabbat Bereishis,” since a person is reminded that what has passed has passed, and from this moment on, he is starting a new chapter; and he should strive to be better from now on.
“Bereishis” for the Sake of the Torah and for the Sake of Yisrael
We will begin to shed some light on the subject by explaining Chazal’s rationale for naming this Shabbat specifically after the name of the parsha that will be read on it—parshat Bereishis. They wished to emphasize the importance of this Shabbat. We, Bnei Yisrael, who received the holy Torah on Har Sinai, are privileged to begin the reading of the entire Torah with the special word “Bereishis”: "בראשית ברא אלקים את השמים ואת הארץ".
Now, we have a fundamental principle (Eitz Chaim, Sha’ar 4, 4): "כי הכל הולך אחר ההתחלה"—everything follows suit from its beginning. Accordingly, this implies that the first word of the Torah—“Bereishis”—is the basis and foundation of the entire Torah. In fact, in his introduction to the allusions inherent in the term "בראשית", the Agra D’Kallah writes: "אמרו רבותינו ז"ל שכל התורה כולה נכללה בבראשית"—our Rabbis of blessed memory said that the entire Torah is encompassed by the term “Bereishis.”
Let us embellish this notion based on Rashi’s commentary: "בראשית ברא, אין המקרא הזה אומר אלא דרשני, כמו שדרשוהו רבותינו ז"ל, בשביל התורה שנקראת (משלי ח-כב) ראשית דרכו, ובשביל ישראל שנקראו (ירמיה ב-ג) ראשית תבואתו". Rashi is telling us that this passuk cannot be taken literally; it is linguistically incorrect; it begs to be expounded. Therefore, our Rabbis of blessed memory expound the verse as teaching us that the world was created for the sake of two “reishit”s—for the sake of the Torah and for the sake of Yisrael, both of whom are referred to by this term.
We can now begin to comprehend the tremendous significance of this Shabbat—“Shabbat Bereishis”—that is named after the parsha that we will read this Shabbat. By opening with the word “Bereishis,” it highlights the fact that the world was created for the sake of the Torah and for the sake of all the neshamot of Yisrael.
