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The Torah-Reading Anthology: Bereishit 5766
CLICK ON EACH OF THE TITLE-LINKS TO READ THE FULL ARTICLES FROM WHICH THESE SYNOPSES ARE DERIVED:
Zohar:
Our Sages explain that the world was created with ten
utterances, expressed over the period of the six days of Creation. Although
there appear to be only nine utterances, the Sages conclude that the word "bereishit"
(meaning "in the beginning") is also an utterance, even though it is not
preceded explicitly by the words "and G-d said..." The Zohar explains this idea
more fully, teaching that this hints at the hidden origins of Creation. In fact,
the word "bereishit" can be read to mean "[He] created six", referring to
the six days of Creation. This means that, originally, all aspects of the
created world were included within one concealed and all-inclusive entity.
Ari:
This week's commentary by the Ari, continuing from last year's
installment (Creation Hidden and Revealed), details the creation of humankind. The Ari shows us how the various
verses in the Torah hint at the different stages of Adam and Eve's creation in
the higher spiritual worlds. For example, the Ari teaches that in the first
phrase (referring to the manifestation of "man" in the world of Asiya),
it is said, "in our image, after our likeness," while in the second
phrase, [referring to the "man" of Beriya], it is said only "in His
image." This is because the words [of G-d] issued from Zeir Anpin and
Nukva of Atzilut, and He was only consulting [with the heavenly
court] concerning the "man" of Asiya, who was destined to sin. As is
mentioned in the Zohar, it was about this that [G-d] consulted the heavenly
court when He made man, saying, "Let us make man in our image, after our
likeness." This statement was made by Imma of Beriya to Abba
of Beriya, via the Clothing of Zeir Anpin and Nukva of
Atzilut in them.
Mystical Classics:
Rabbi Moshe Alshich teaches that through the combination of all
the elements that went into creating the garden, Adam became the most perfect
physical creature imaginable. Then G-d placed him into a superbly superior environment prior to his having performed a mitzvah to merit such bliss. This teaches us that serving G-d is not like serving a human master. When one serves a human master, one's nature does not change after one has done so loyally, to the best
of one's ability. The reward one receives depends entirely on the goodwill of
the master and does not become an integral part of the recipient. This is not so
when one serves G-d. Every mitzvah one performs transforms the very nature of
the person performing it, his whole body becoming suffused with a degree of
holiness, so that gradually the distance between him and his Creator shrinks,
barriers are removed, and, eventually, his entire life-force becomes rooted in
the Garden of Eden.
Chassidic Masters:
Before Adam's sin, the spiritual force in the physical world had
an intense desire for fulfillment and expression and to praise the Creator.
After the sin, the physical world became shrouded with a dark, filthy garment
which obscured the underlying spiritual foundations of the world and actually
encouraged one to chase after purely physical and carnal desires. Therefore, as
a countermeasure, G-d gave us the holy Torah, which instructs us how to
discern and reveal the spiritual within the physical and to shed the coarse and
filthy garment. Then the world is elevated, returning to its original state and
moving closer to perfection. When we utilize the physical not for our own
enjoyment, but in accordance with the commandments of the Torah, then the
spiritual in all things is cultivated, refined and uplifted.
Shabbat Shalom.
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