The first Rashi on Chumash asks his famous question: Why does the Torah start with the story of creation, instead of the Mitzvah of Rosh Chodesh, which is the first Mitzvah commanded to the Jewish People? The famous answer that he gives is that when the nations of the world will proclaim that the Jewish people are thieves because they captured the land of Israel, our response is that G d created the world and gives and takes away land according to His will.

The Ramban says that he doesn't understand the whole issue that Rashi raises. It is logical to begin with creation, since the idea that HaShem created the world in six days is the foundation of faith. The Ramban goes on to explain that comprehension of creation remains a deep secret to the world and the little that we know about HaShem, is learned from the exchanges that He has with Moshe Rabenu, Therefore, according to this latter Ramban the question still remains why begin with Genesis?

I once heard from a student that perhaps the story of creation helps us understand the mitzvah of Shabbos. If HaShem had not written down the details of creation and how He rested on the seventh day our appreciation of Shabbos would be diminished. For this reason it is customary on Friday night to recite Va’Yichulu with at least one other person, because when we observe Shabbos we are affirming, as two witnesses our belief that the world was created in six days and HaShem rested on the seventh day.

Perhaps we can suggest another approach, based on the following. The Mishna in Pirkei Avos says: Akavia ben Mahalalel said: Consider three things and you will not come into the grip of sin: Know where you come from, where you are going and before whom you will give justification and reckoning.

When the Mishna explains from where do you come from, the Mishna says from a putrid drop. The Rambam and many other commentaries explain that such a reflection brings a person to humility. The Mishna here shares one insight into creation that if you understand where you come from, if you reflect on the idea of “In the beginning G d Created the Heaven and Earth” you will be inspired to live a proper life.

The Gemorah in Avodah Zara 25a states that the book of Bereishit is called Sefer HaYashar, the Book of the Just. After careful analysis of the sefer one realizes that Sefer Bereishit is filled with the three sustaining characteristics of the world, Din, Shalom, and Emes (Justice, Peace and Truth) which add up to a world which is Just. The fate of Noach's generation was not sealed, says the Gemorah in Sanhedrin, until theft was pervasive in society, a total perversion of the idea of Yashar. The lesson that we must learn is that when the world is no longer Yashar, if no attempt is made to fix the problem, we are walking on a path of destruction.

The destruction of Sodom was a manifestation of Middas Hadin, the attribute of Judgment. When it was no longer possible to have a society that is built on trust and honesty that society is already in a state of destruction. We are all familiar with the Midrash about Justice in Sodom: If somebody claimed in court that they were owed money, the judges would make the claimant pay and be at a greater loss. The people of Sodom were as evil as the Pasuk describes. When HaShem destroyed Sodom He put the seal on the lid of a doomed society. Once again the Torah teaches us that if there is no Yashrus then one is like Sodom. Avraham Avinu, in his Tifillah, taught us that we don't throw in the towel. As long as there is life an effort must be made to save society. One is obligated to view his role in the world as that of Tikkun.

A careful observation of each of the Avos and what they represented draws the blue print for a world that is Just. Avraham is the epitome of Chesed (kindness). It was his tent that was open on all four sides and on the day of his greatest pain, three days after he was circumcised, his anguish is over the lack of company. Avraham Avinu not only discovered G d in a world that denied His existence, he discovered the formula necessary for a world that can only temporarily exist without the Torah. That is Olam Chesed Yibaneh, the world must be built around acts of kindness. As the Gemorah says in Sotah 14a Rav Simlai stated the Torah is Chesed at its inception and conclusion. At the beginning the Torah states how G d Himself fashioned clothes for Adam and Chava. At the conclusion the Torah narrates how Moshe was buried by HaShem. This is part of what Avraham revealed to the world.

Yitzchak is the symbol of Gevurah, strength. It was his great strength of character that convinced Avimelech to make peace with him. As Avimelech says in Parshas Toldos "I see that G d is with you”. Yitzchak is the man that tells Yishmael that if HaShem asked of me to sacrifice my whole body I would do it. Yitchak is the symbol of Midas Hadin; every thing that HaShem does is for the good, even the Akeidah.

Finally, Yakov represents Emes, truth. Yakov is a man who states beyond a doubt that I lived with Lavan kept all the Mitzvos and was not influenced by his evil actions. Rav Ruderman zt'l, the Rosh Yeshiva of Ner Yisrael, once said that we can do all the mitzvos and still be influenced by the negative world around us. Yakov taught us that when we observe the Mitzvos we must be an eish emes, truthful about our service of HaShem.

Returning to a previous quoted Mishna: The world endures on three things: Justice, truth and peace. These parallel the Avos as aforementioned. The legacy of Yitzchak is the ability to accept Justice. Yaakov represents honesty. The world of chesed that Avraham hoped to build will by definition lead to a peaceful existence.

To return to our original question, why did the Torah begin with creation and not Mitzvos? As Rabbi Zev Leff points out in Parsha Insights the preparation of how to live and sustain a world where we must keep Mitzvos is a mitzvah itself. The story of creation and the rest of Sefer Bereishit teaches us how to keep the Torah and how to spread its ethical teachings to the world.

Shabbat Shalom.

To receive a free e-mail subscription to NCYI�s weekly Torah Bulletin, send an email to: YI_Torah@lb.bcentral.com