The first words of the Torah, “בראשית ברא אלוקים”, spell out אמת – truth – with their final letters.
This raises the immediate question: Why do the first words of the entire Torah end with the word “Truth” ? Usually when something is signed and sealed as “true”, it is after a story or explanation of some sort. But here it is only the first sentence of the whole Torah and nothing else has been written yet. The Torah and the creation of the world is just beginning, so how is it possible to label anything as true or otherwise?
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Rebbe Natan brings a beautiful explanation:
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We know that the Torah is circular, in that every year we finish reading it and then begin anew. This means that the beginning and end of the Torah are directly connected.
The word ‘truth’ is referring to the very end of the Torah, where it is written “In the eyes of all of Israel”. The great commentator Rashi says that this is referring to when Moshe shattered the luchot, the tablets of the covenant, upon seeing the Jewish nation sinning with the golden calf. These were the very same holy tablets on which Hashem Himself inscribed the 10 commandments! How could Moshe do this?? And not only that, but Hashem even congratulated Moshe for the act, telling him he had done well!
The word ‘truth’ is referring to the very end of the Torah, where it is written “In the eyes of all of Israel”. The great commentator Rashi says that this is referring to when Moshe shattered the luchot, the tablets of the covenant, upon seeing the Jewish nation sinning with the golden calf. These were the very same holy tablets on which Hashem Himself inscribed the 10 commandments! How could Moshe do this?? And not only that, but Hashem even congratulated Moshe for the act, telling him he had done well!
“The beginning and the end of the Torah are directly connected”
How are we to understand this? What does this story have to do with truth?
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There is a midrash that says: before the world was created the trait of Truth came before Hashem and stated that the world was not worthy of being created, as it is full of falsehood. Hearing this, Hashem cast Truth down to Earth, saying, “Bring the Truth up from the land!”
This story raises yet another question. Hashem, blessed be He, is synonymous with Truth. Truth is His seal, so to speak. How, then, could he reject this argument brought by the trait of Truth? In both these stories it seems that “truth” is being thrown down and cast away. Why?
This story raises yet another question. Hashem, blessed be He, is synonymous with Truth. Truth is His seal, so to speak. How, then, could he reject this argument brought by the trait of Truth? In both these stories it seems that “truth” is being thrown down and cast away. Why?
“Bring truth up from the land!”
Rebbe Nachman reveals here something incredible.
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There exists the trait of Truth – and there also exists something so much deeper; Ultimate Truth.
When Moshe Rabbeinu descended from Mount Sinai and saw that the Jews were involved in the golden calf, he knew that according to the laws of the Torah – the very laws he was holding in his hands – the nation deserved the death penalty for their transgressions.
But he also knew that Hashem did not want to destroy His nation. He wanted them to return to Him and do teshuva. So Moshe threw down the holy tablets, ascended back up the mountain, and spent 40 days repenting on behalf of the nation. Moshe knew that in this situation there was a truth so much bigger then the defined letter of the law.
When Moshe Rabbeinu descended from Mount Sinai and saw that the Jews were involved in the golden calf, he knew that according to the laws of the Torah – the very laws he was holding in his hands – the nation deserved the death penalty for their transgressions.
But he also knew that Hashem did not want to destroy His nation. He wanted them to return to Him and do teshuva. So Moshe threw down the holy tablets, ascended back up the mountain, and spent 40 days repenting on behalf of the nation. Moshe knew that in this situation there was a truth so much bigger then the defined letter of the law.
“…There was a truth so much bigger then the defined letter of the law”
Hashem only wants our closeness to Him. Therefore, if there is something distancing us – even if it is true – we need to send it away. We must hold fast to both sides of the rope: to know on one hand that truth exists, and that we need to strive to know it and be close to it. On the other hand, we must be aware that there exists also an Ultimate Truth – which asks, “Where do I stand in relation to this truth? What is my current truth?” And in answering these questions, we can know how to act and move forward.
“Where do I stand in relation to this truth?”
The same concept applies with regard to people around us. If I see someone doing something wrong or making a mistake, it could be that in truth – he is doing something improper. Nonetheless, I don’t know how this person grew up, in what kind of environment, what happened to him yesterday, what his unique talents are, or what difficulties he’s struggling with at this present moment. Therefore, I do not know what his Ultimate Truth is – and so how can I possibly judge him in any way?
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Essentially, we need to know that beyond everything, Hashem wants us to draw close to Him. Certainly we need to pursue the truth. But if there is a certain truth that is distancing us, that is causing us to despair, we need to temporarily reject it and send it away – just as Moshe sent away the luchot, the holy tablets. Our constant path must be that of Ultimate Truth – the Truth unique to us as individuals at our current place and time.
“Beyond everything, Hashem wants us to draw close to Him”
Please note: We spent much time and effort to bring the inspirational teachings of Rebbe Nachman of Breslov as accurately as possible in this article. If you find any mistakes in translation or have trouble understanding the article, please let us know! Feel free to comment below.We bless the viewers to be connected to Rebbe Nachman and to his teachings, and to always be happy and inspired…
(Based on Likutei Halachot, the laws of interest, chapter 5)