Halakhah su Genesi 1:1

Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’²⁷⁹Ex 20:8. – remember it both at its entrance and its departure.”²⁸⁰Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a. And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land”²⁸¹Gen 1:1. – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation.²⁸²B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.The second blessing: “atzei besamim”– “spices from a tree”²⁸³Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel). is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,”²⁸⁴Gen 1:1. because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!”²⁸⁵Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.” The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.”²⁸⁶Gen 1:4. And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush²⁸⁷Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.” – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].”²⁸⁸Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions. He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.

For so the King ordered how we are to live because of the first sin on the day the smooth talker deceived our first father.⁹I.e., the serpent. On the day Adam was ensnared by his enemy, it was decreed for him that he would earn his bread only by the sweat of his brow,¹⁰Gen 3:19. and that man be humbled and brought low.¹¹Is. 2:9. He traded pleasure [‘oneg] for plague [nega’], got hard work instead of rest. His wisdom spoiled and his stature was diminished. It caused him weakness instead of strength; instead of wheat, thorns came forth. Instead of eternal life, death; instead of light, the shadow of death. With all this the Lord raised the power of the upper beings, and worsened the power of the lower beings. For the upper beings were fed without toiling, while the lower ones had to make do with pain and suffering. He gave the upper beings on high eternal life for all their generations, but to the lower ones short lives, days flying swifter than a runner.¹²Job 9:25. This is the striking parable that our rabbis brought in Bereshit Rabba on the verse: “the earth was unformed and void[tohu ve-bohu].”¹³Gen 1:1.

It is like a king who acquired two slaves, both with one and the same contract and price. He decreed that one would eat from the king’s stock for free, and that the other would have to work for his food. So the latter sat wondering and confused [toheh ve-boheh].¹⁴A pun on the Hebrew tohu ve-bohu – “unformed and void” – in Gen. 1:1. He said, ‘Both of us were acquired by one and the same price and contract, yet that one is fed from the treasury. But I, if I don’t work, I don’t eat. I am astonished! Likewise the earth sat wondering and confused.¹⁵Ber. R. 2:2.

Rashi (Bereishit 1:1) notes that God’s name “Elokim” appears alone in the first chapter of Bereishit, whereas the tetragrammaton (“YKVK”) appears next to “Elokim” in the second chapter. Rashi explains that God intended to create the world “with strict justice” (midat hadin, the attribute associated with “Elokim”), but when He saw that the world could not exist this way, He presented “the Divine attribute of mercy” (midat harachamim, the attribute associated with the tetragrammaton) and coupled it with midat hadin. We are obligated by the verse “Vehalachta bidrachav” (Devarim 13:5 and 28:9; see Sotah 14a) to follow in His footsteps, so must therefore combine our own sense of rigid justice with our sense of compassion. Indeed, the Rambam (Hilchot Yesodei Hatorah 5:11) writes that a Torah scholar should always act lifnim mishurat hadin. If we follow only strict law, the world cannot exist.

What brought this commentator to this difficulty was because many treated the verse “In the beginning God created (bara)” (ibid. 1:1) as if it was written “At the beginning of God’s creating (bero) the heavens and the earth, the earth was empty (tohu) and void (vohu)” – it did not exist, meaning there was no earth. Similarly, “darkness” is the absence of light, meaning there was none.¹⁰ According to this interpretation nothing existed prior to the creation of light. So the first created condition was light, followed by darkness at night. Thus a 24-hour day consists of light followed by darkness – day followed by night. But this interpretation is completely incorrect. Because why did he need to mention the heavens since it did not state that they were nonexistent like the earth? Also, from a grammatical point of view, why is there an added vav (“and”) to the word “veha’arez”? This is not the same as the extra vav found in verbs, as in “On the third day Abraham lifted (vayisa) his eyes” (ibid. 22:4), “he abandoned (vaya’azov) his servants” (Exodus 9:21). They are like the weak fe in Arabic, for Arabic forms are similar to those of the Holy Tongue (Hebrew). However, no vav is added to nouns. Also, according to this interpretation the wind and the water were not created,¹¹ No mention is made of the creation of air and water, even though they are referred to in verse 2. yet it is written in the book of Psalms with regard to both of these “for He commanded and they came to be” (148:5).¹² The verses in Psalms are: “Praise Him, heavens of heavens (the sphere of fire), and waters that are above the heavens. They should praise the name of God, for he commanded and they were created” (148:4–5). Even darkness was created, as it is written “who forms light and creates darkness” (Isaiah 45:7).

The truth is that Scripture mentions the heavens and the earth because they form one globe, with the heavens like the circumference and the earth like the point at the center.¹³ Ibn Ezra is of the opinion that the “heavens” spoken of in Genesis refer to the lower sky, the atmosphere that is immediately above the earth. Genesis does not speak of the spheres of planets and stars that encompass the earth. See Ibn Ezra’s commentary to Genesis 1:1–2. Now the earth was covered with water from all sides, as it is written “they will not return to cover the earth” (Psalms 104:9), and the wind surrounds the waters.¹⁴ Thus the lower world consists of four spheres, each one encompassing those below it. Their order from innermost to outermost is: earth, water, air, and fire. The ancients believed that everything in the lower world, the world below the moon’s sphere, is composed of four elements – fire, air, water, and earth. This lower world is the subject of Creation in the book of Genesis. These are the four elements, namely, the heavens, earth, wind and water, for the heavens correspond to fire. Similarly we find “To make a weight for the wind and He counted the waters by measure” (Job 28:25), “For He gazes to the edges of the earth, under all the heavens He sees” (ibid. 28:24). Similarly, “Who measured the waters with his fist and counted the heavens with a span, and all the dust of the earth in a measure… who counted the wind of God” (Isaiah 40:12–13). Again, “Who ascended to the heavens and descended” (Proverbs 30:4), and the other three follow the word “heavens.”¹⁵ The verse reads: “Who ascended to the heavens and descended, who gathered wind in his fists, who bound the waters in a garment, who erected the ends of earth” (Proverbs 30:4). Here again, the four basic elements are enumerated. Also, “The sun shines” (Ecclesiastes 1:5) corresponds to the heavens, “and the earth remains forever” (ibid. 1:4), “round and round goes the wind” (ibid. 1:6), “all the rivers go to the sea” (ibid. 1:7). Since the circumference, which is the heavens, and the center, which is the earth, were created, so too all that is between them was created.

The meaning of “was empty and void” (“tohu vavohu”) (Genesis 1:2) is that it contained neither man nor animal. As Jeremiah explains, “I saw the land and it was empty and void (tohu vavohu)” (4:23), for which he explains the meaning afterward by saying, “I saw and there was no man” (ibid. 4:25) nor “animal” (ibid. 9:9). Similarly, “like the light of the seven days” (Isaiah 30:26) is an explanation of “sevenfold” (ibid.). Also, “that which I will be” (Exodus 3:14) explains “I will be” (ibid.). I have already explained the mystery of “sevenfold.”¹⁶ In his Alternative Commentary to Genesis (1:14), Ibn Ezra explains that the light increasingly intensified over the seven days of Creation, hence “sevenfold” means that there were seven stages to the light. Our Rabbis hinted at this when they said that on the fourth day the luminaries were hung (Hagiga 12a). How admirable to the intelligent is the choice of the word “hung.”¹⁷ The description of Creation in the book of Genesis deals only with creation of the lower world, the world of generation and decay, and it does not expound on the creation of the heavenly bodies. So all Scripture tells us about the heavenly bodies is that they were “hung” and visible to the lower world. Thus the words of Jeremiah disprove those who say that “tohu vavohu” means that there was no earth.

As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says:¹In our manuscripts, it says "The Rabbis taught" here. Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second² Shabbat of the month we read 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.

2 Masekhet Soferim has different definitions: a petuha is anything which does not start at the head of the line. A setuma is anything that stops in the middle of the line. How much must be left at the beginning of the line for it to be called a petuha? Enough to write a word of three letters. How much must be left in the middle of the line for it to be called a setuma? Enough to write a word of three letters. [End Masekhet Soferim quote.] Suppose he finished a paragraph at the edge of the page and started a new line, and left enough space at the beginning of that line to write three letters, and then started to write? Come and learn from the two sources; the baraita gives the essence of the issue. The baraita reasons that the beginning of the line is what determines a petuha, not the end of the line [so the example case is a petuha according to the baraita]; if one leaves a gap at the beginning and also at the end of the line, it is still a petuha. But the old siddur reasons that it is the end of the line that determines a petuha, not the beginning of the line [so the example case is a setuma according to the baraita]. [To avoid ambiguity, therefore...] if he makes a petuha with space both at the end of the line and at the beginning of the line it is good for both of them. This is correct. There is also another order of petuhot and setumot which seems entirely unconvincing. And these are the tagin of a sefer Torah and the petuhot and setumot according to the masoretic tradition. ביה שמו: the following words should be placed at the beginning of a line and the top of a column: Bereshit (Gen. 1:1); Yehudah ata yodukha (Gen. 49:8); Haba-im ahareihem bayam (Ex. 14:28); Shemor ve-shamarta (Deut. 12:28); Motza sefateikha (Deut. 23:24); Ve-a'ida bam (Deut. 31:28).

2. At Shacharit, we take out three Torah scrolls. From the first, we read from "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read "In the beginning" [Genesis 1:1] until "that God made" [2:3]. In the third we read "On Shmini Atzeret" [Numbers 29:35]. The haftarah is "And after Moses died" [Joshua 1:1]. In places where they do two days of Yom Tov, they only take two Torah scrolls out on the first day, reading five sections from Re'eh from the first from "every firstborn" [Deuteronomy 15:1]. If it is Shabbat, they read seven and start at "You should tithe" [14:22]. The maftir reads from the second Torah "On Shmini Atzeret." The haftarah is from Kings, "When Solomon finished..." [Kings I 8:1]. The Torah scrolls are returned. We say Kaddish and then announce [the addition of] "who makes the wind blow and the rain fall."

The Order of Simchat Torah: In places where they do two days of Yom Tov, Kiddush on the ninth night includes Shehecheyanu. The next day, we take out three Torah scrolls. From the first, we read "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read from "In the beginning" [Genesis 1:1] until "that God made" [2:3]. From the third, the maftir reads the same as the previous day. The haftarah is "After Moses died" [Joshua 1:1]. Rem"a: The last day of Yom Tov is called "Simchat Torah" because we rejoice on it, making a festive meal in honor of the finishing of the Torah. It is customary for the person who finishes the Torah and the one who starts Genesis to make a donation and invite everybody to a party (Tur). It is customary in these countries to take all of the Torahs out of the Ark on Simchat Torah at night and in the morning and to sing songs and praises. Every place should follow its customs. It is also the custom to circle the synagogue's Bimah with the Torah scrolls just like we circle with the lulav. This is all done out of joy. It is also the custom to have many readers from the Torah. We read the same section many times, and this is not forbidden (Minhagim, Rivas"h 84). It is also the custom to call up all of the children to the Torah and to read "the angel who has redeemed me..." [Genesis 48:6]. In the evening, we read the special sections from the Torah that are normally auctioned off, every place according to its custom. It is also the custom that even a child can finish off the Torah, even though there are those who say that specifically a scholar should finish it (Mordechai's small notes). Nowadays when the chazzan does the actual reading, there is no issue (his own opinion). In a place with only two Torah scrolls, we read "And this is the blessing" from the first, "In the beginning" from the second, and then we go back and reuse the first for the section associated with the day. This is done whenever three Torahs are needed but there are only two (found written somewhere).