Torah Commentary - Bereshit
*Commentary courtesy of Menahem Me-Zahav
Today we are starting (again) the 1st Book of the Torah. The 5th Book was just concluded (on Simchat Torah). By starting the Torah immediately anew, we demonstrate our deep and ever-lasting connection that we, the Jewish people have with the Torah - “The Five Books of Moses”.
The first book of the Torah was first known as “Sefer Ma’asse Bereshit” (The Book of Creation). At a later time, the Greek name “Genesis” (Origin) was added. This name reflects upon the main theme of the book – namely, the creation of the world and the beginning of mankind. The Hebrew name, which is used by most of us, is derived from the first word of the book “Bereshit” (In the Beginning). It is also the name of today’s Sidrah. It is the first of 54 Sidrah’s that make up the Five Books of Moses.
Our Sidrah begins with three simple but powerful words: “Bereshit Barah Elohim” “In the beginning, God created”. It is an important reaffirmation of our belief, that there is ONE God and He is the Creator of the world, and He does sustain all life in it. God has established an ethical world order for mankind. We humans are to be partners with God, in preserving and advancing the precious gift of life.
Over a span of six days, the creation of the world takes place. It includes the creation of the light, the sky, the land & the trees, the sun, the moon & the stars, the fish and birds, animals and the man – Adam. God is resting on the 7th day from all work. The seventh day is then proclaimed by God as a Holy Day. It is to be known for ever as Shabbat.
The Shabbat. The origin of the word “Shabbat” is associated with the Hebrew word “Shavat” that means “Ceased” (Namely: God ceased all work of creation). “And on the seventh day God completed all His work. And He ceased (Shavat) on the seventh day from all His work. And God blessed the Seventh Day and declared it Holy, because on it, He ceased (Shavat) from all the work of creation that He has done” (Genesis 2:1-2).
Note: The Hebrew word ‘Shabbat’ is spelled: Shin, Bet & Tav, and there is a dot (Dagesh) in its
second letter which is a Bet.
The Hebrew word ‘Shavat’ is also spelled with: Shin, Bet & Tav, BUT - there is not a dot
(Dagesh) in its second letter which is actually a Bet, that is pronounced “Vet”.
In order for Adam not to be alone, God creates Eve (Chava) – the first woman. Together, Adam and Eve are placed in the Garden of Eden (Gan Eden) to live, and bring human life into the idyllic world around them. Only one requirement of Adam and Eve, is made by God. They are permitted to eat the fruit of all trees, in the Garden of Eden, except of one tree. It is the Tree of Knowledge (“Etz HaDa’at”). Its fruit is forbidden. Adam, persuaded by Eve, who has been challenged by the serpent, does eat of the "forbidden fruit”. Adam and Eve, are then expelled by God, from the Garden of Eden.
The Sidra then relates the story of Cain and Abel (Ka’yin and Hevel) the sons of Adam and Eve. Though brothers, hatred comes between them, leading to the murder of Abel by Cain. Challenged by God, as to what happened to Abel, Cain responds with an appalling line worth remembering, “Am I my brother’s keeper?” (“Ha’Shomer Achi Anochi ?”). The tragic story of Cain and Abel, has been used through time, in numerous occasions and especially in literature, both Jewish and Non-Jewish. A classic example is the (Nobel Prize winner) John Steinbeck’s novel “East of Eden” (1952) in which the 2 brothers Caleb and Aaron echo Cain and Abel, as Steinbeck uses identical starting letters (“C” & “A”), for their names.
A third son representing the next generation, is born to Adam & Eve. There will be a total of ten generations between them to Noah (No’ach). As the generation of Noah takes hold, God loses all confidence in the people, whose lives are filled with nothing but sin and evil. Fear of God Is not to be found any more. God decides to bring on the Big Flood – “Mabul”, in order to eradicate all humans but Noah. Noah with his family will be destined to survive The Flood, and continue the chain of life on earth. As there were 10 generations between Adam and Noah, there were also 10 generations, between Noah and Abraham.
In next week’s reading we’ll be given a detailed account of the origin of the Jewish people. It will trace its
kinship, together with other portions of humanity, to the first humans: Adam and Eve.
Haftarah: “Machar Chodesh” Samuel I, 20:18-42, Page 1216
Today’s Haftarah is named for 2 words mentioned at its beginning: “And Jonathan told him (to David): Machar Chodesh - Tomorrow is Rosh Chodesh”.
It is our custom therefore, to read this special Haftarah, when Rosh Chodesh happens to fall “Machar” – “Tomorrow” – namely, on the next day (After Shabbat) which is a Sunday.
The background to our Haftarah is quite interesting: There is a great friendship between Jonathan, the son of King Saul and David. David has won a big victory against the Philistine unbeaten giant – Goliath. King Saul rewards David by appointing him an army leader, in the continuing battle against Israel’s arch enemy, the Philistines. David beats them decisively. The Jewish people adore David, while the women dance in the streets, singing David’s praises. King Saul, Jonathan’s father is envious of David’s popularity. He soon becomes so hateful towards David that he tries to kill him. Being concerned for his own safety, David is forced into hiding. Jonathan remains loyal to David. Some time goes by, and David is discussing with Jonathan, whether
it is already safe for him to leave his hiding place, so that he (David) can show up in public again.
It is at that point, that our Haftarah starts with Jonathan’s suggestion to David. Jonathan tells David: “Machar Chodesh” - Tomorrow is Rosh Chodesh and you (David) should not attend the customary Rosh Chodesh celebration at King Saul’s Palace. Jonathan continues that he (Jonathan) will observe, how his own father King Saul reacts to David’s absence (Meaning, that David was apparently, a “regular” at the previous Rosh Chodesh Festivities in King Saul’s Palace). Jonathan, will then relay his own impression to David, thus advising him, whether it is safe or still too dangerous for David, to come out of hiding. At the Rosh Chodesh festival, King Saul notices, that David’s seat is empty. He is furious at Jonathan, who tries to justify David’s absence. He accuses his own son Jonathan of no less than, real treason. “And Saul’s anger at Jonathan was burning and he said to him: You (Jonathan) Son of Rebellious Conduct…As long as The Son of Yishai (David) is alive, you (Jonathan) will not be safe as a king…Go bring him (David) to me, as he (David) is a condemned man” (I Samuel 20:30-31). Jonathan is now fully convinced, that David’s life is in real jeopardy. By a prearranged signal, he informs David, who in turn flees for safety.
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The two friends David and Jonathan will never meet again. David will be wandering for (around 10) years
in order to escape King Saul’s (unjustified) hatred. Thanks to his previous military fame, people will gather around him. In not too long time, he (David) will be heading a small armed force, that was slowly growing more and more. David will always avoid any confrontation with King Saul’s army.
Jonathan and his father King Saul, will fall in the war against their old enemies – The Philistines.
David will then become King of Israel (1013 BCE).
