Bereshit

And then, of course, that will be the end of the book anyway.

So that's part of the reason why I'm always careful this time of year, because what ends up happening, if I don't plan ahead, is we get to this place where we read Ha'atzinu, the last portion in the Torah, and then they put all of Genesis chapter 1 and 2, the first part, Bereshit, in the same Torah portion.

And I hate that, because it takes two weeks to go through Bereshit anyway.

So we're going to try to work around that a little bit, and this is a precursor to it.

But it does say this at the beginning of chapter 32, Give ear, ye heavens, and I'll speak, and let the earth hear the words of my mouth.

I have no doubt there'll be some more bleakness as we watch things play out into this season, because it tends to be when the enemy attacks.

We'll see how that works.

But the other Torah portion that is read is just two chapters from the book of Bereshit.

We're back here again this week talking a little bit more about the Torah class that is starting the brand new cycle of the Torah class starting in October when we roll back the scrolls and begin again with Genesis 1 or Bereshit.

as it is called in Hebrew.

And I'm here again today with my dad, Lars Ennerson, who has written a Torah commentary called Messiah in the Torah.

And I'm going to be quoting from Rabbi Dr. Abram J. Tversky, who is a master, not only in Torah thought, but Torah thought through the lens of human psyche, of the human experience and our connection with the Kosh Baruch Hu.

And in Parakhov Chas of Sefer Bereshit, Parakhov Chas, of Sefer B'reishah's parakh of Tess.

Mealko Lavinu meets Rachel by the well, and he's running away from Esau, who wants to kill him, and when he sees Rachel, he finds this inner strength, he pushes the rock off the well, he gives her a kiss, he feeds the flock of Lavan, and he wants to, he realizes that Rachel is his basher, she's going to become the mother of some of and he wants to marry her and he and love and work on an arrangement that he's going to work for seven years for her and the marriage that's a very long time you know you ask somebody how long is the engagement five months today is a long time seven years we just say oh seven years seven years seven years how did he get through seven years he loves her so much and the posse tells us it was in his eyes like a few days because he loved her so much Rabbi Dr. Abram J. Twersky says, they mean days of one.

That if a person says things to himself, I have to, and he specifically connects it to the work with recovering alcoholics or drug addicts.

And Rebbe blesses them for good news and all the above.

And the Rebbe says that you make a note in what says in the Da'at Zekenim, that's a commentary in the Bereishit beginning, that the world has enclosure, but it is open or it's, uh, porus on the northern side.

That's the way we find in the Gemara Baba Basra chaf heh bet beis, in Pirkei Avot Rabbi Eliezer pei gimel in Zohar Chadash Rashim, and Braisit Deshimur in the beginning and more.

So how do we explain that according to the science? What means that there's an open wall, there's an open wall in the world? So the Rebbe says, "Look in the Sefer Torat HaOhr HaElokut Rama chet beis in the ex-- in the, in the, in the Pirush of Shevil HaMoedot to the Braisa and others explaining this scientifically.

So Hashem, what do we mean to say if Hashem remembers everything and never forgets? What is this idea of God remembering? Everything is revealed to you.

In front of you, Adsov Kol Adorot from Bereshit, until the end of time.

Because he's going to bring the memories of the actions in order that he paked.

to take note of individuals.

I quoted it as we were talking about the Rambam's Shita in Mor Nebuchadnezzar.

I was trying to point out that if you read the Rambam, it sounds like you know, he's not just saying that Zechalimayis and Bereshis and Zechalitsiyis and Mitzrayim are two different Mechaivim or two different dimensions of Shabbos.

You know, he's saying, you know, much more than that.

He's really saying that the first dimension, you know, is about the world and the objective creation and it's really about the Rabboni Shalom.

But what he's saying is more than that.

He's saying an amazing idea.

That is that this comment that in Parsha's Bereshis, that the Kedusha and the Bracha, the initial, which also is maybe the primary reference in the first Aser HaDibros, of simply the Yetzira of Shabbos, that's the Pshad and Mekadesh HaShabbos, as opposed to Yisrael.

Because even separate from there being a human audience that acknowledges or that internalizes the significance of it, there's a reality.

Vayikra Hashem Elokim al ha'adam vayomer lo aya ka? Vayomer es kolcha shama ti ve'gan, va'ira keyrom anochi ve'echavey.

Vayomer im higi lacha keyromata ha'min ha'etsa asher tzivitsich liviti lechol mimenu achalta.'" Those are the psukim as we of course know in Bereshit.

"Be'ikvos cheto, gorish," or "gura sh- ha'adam m'gan Eden, v'nitzer ech le'hagana makor, geshem karneh chama." So as a result of his sin, so of course, mankind was chased out of Gan Eden, and they had to have protection from cold, from rain, from the sun.

"Hashem chamal alav asar bigadem." Hashem had compassion upon him, and He made clothing.