Jewish tradition, in its wisdom, offers a gentle, yet firm, hand on our shoulder, guiding us back to the here and now.
The very first verse of the Torah, Bereshit, "In the beginning," sparks this curiosity. But why Bereshit? Why that particular word? Rabbi Yona, quoting Rabbi Levi in Bereshit Rabbah, asks a profound question: Why was the world created with the letter beit (ב), the first letter of Bereshit?
The answer, they suggest, lies in the shape of the letter itself. The beit is closed on three sides but open in the front. This teaches us that while we can explore the world from the moment of creation onward, delving into what came before, what is above, or what is below is beyond our grasp. It's like a gentle "Do Not Enter" sign posted on the ultimate mysteries.
Bar Kapara reinforces this idea, drawing from Deuteronomy 4:32: "For ask now of the early days that were before you...from the day that God created man upon the earth." We are invited to inquire from the day of creation, but not before. We can explore the heavens from one end to the other, but what lies beyond is not for us to investigate.
But there's more to the beit than just its shape. Rabbi Shimon ben Pazi, along with Bar Kapara, offers another interpretation. The numerical value of beit is two. This hints at the existence of two worlds: Olam HaZeh, this world, and Olam HaBa, the World to Come. The beit, therefore, is a symbol of duality, of the seen and the unseen.
Furthermore, the beit alludes to berakha, blessing. Why not start with the letter alef (א)? Because, they explain, alef can allude to arira, a curse. The Holy One, blessed be He, chose to create the world with a letter of blessing, hoping for its endurance. It’s as if the very act of creation was imbued with a sense of optimism.
Think about this imagery: the beit has two little protrusions. If you were to ask it, "Who created you?" it would point upwards, signifying the One above. "And what is His name?" it would then point to the alef behind it, the first letter of Adonai, one of God’s sacred names. What a beautiful, visual reminder of God's presence in creation!
Now, what about the poor, overlooked alef? Rabbi Elazar bar Hanina, citing Rabbi Aha, shares a poignant image. For twenty-six generations – from Creation to the giving of the Torah – the alef complained before God. "Master of the universe," it cried, "I am the first of the letters, yet you did not create Your world with me!"
God reassures the alef, explaining that the world was created for the sake of the Torah. And at Sinai, when the Torah is given, the first word will begin with the alef: Anochi, "I am the Lord your God" (Exodus 20:2). The alef would have its moment.
Rabbi Hoshaya adds another layer. Why is it called alef? Because God "consented concerning a thousand" (elef in Hebrew). Psalm 105:8 states, "The word that He commanded for one thousand generations." The Torah was meant to be given to the thousandth generation, and so, the first letter of that Torah received the name alef.
So, what does all this mean for us? Perhaps it's a reminder to embrace the present, to find meaning and purpose within the world as it is, rather than getting lost in endless speculation about what was or what might be. It’s an invitation to see the blessing inherent in creation, to acknowledge the Divine presence that permeates all things. And maybe, just maybe, to give the letter alef a little extra appreciation.