Parshas Bereishis- This Land is Your Land

Baruch Hashem we have merited to begin the Torah anew! Following the festival season and the conclusion of the five books of Moses, there is a sense of freshness, a veritable restart. May Hashem bless us this year with only good, and the greatest gift, to understand the depths of the Holy Torah.

The Torah is written in a perfectly calculated and logical order. The first Sefer discusses events and important information that occurred prior to the formation of the Jewish Nation. The subsequent four Sefarim detail happenings that followed. The Torah concludes with the death of Moshe, and the Jewish People’s imminent arrival into the Promised Land. After concluding Parshas V’Zos HaBeracha, we begin Bereishis again.

What is the connection between these two Parshiyos? What theme binds them together?

The new Sefer begins with the creation of the world and all of reality. In six days Hashem Created everything, and He Rested on the seventh. Rabbi Yitzchak (Rashi 1:1) teaches that the Torah should have logically begun with the first mitzvah that the Jewish Nation received, kiddush hachodesh. However, instead it begins with the details of Creation. This was intentional, in order to exhibit Hashem’s total ownership of everything. If the goyim should accuse the Jew’s of seizing the lands of the seven nations, there will be a fair response. Hashem is the Creator and Owner of the world. He initially Chose to Give Eretz Yisrael to the seven nations, but then Took it from them and Gave it to the Jewish People. This retort will prove that the Jews are the rightful inhabitants of the Land of Israel. This is the reason the Torah begins with Bereishis.

This reasoning seems difficult to comprehend. If this debate should occur at a time in history when the Jews are inhabiting Israel, there should be no need to justify their position. Conversely, if the Jews are outside of the Land, this argument will not effectively convince the current dwellers to relinquish it. How can we understand the impact of this teaching?

Furthermore, this may validate the need to state the details of Creation. However, the stories of Adam, Noach, and our holy Avos and Imahos would remain unnecessary. How does this explain the necessity of the rest of the Sefer?

There is a major debate about the idea of yishuv ha’aretz, dwelling and settling in Eretz Yisrael. The Ramban holds that there is a Torah commandment to live in the Land. The Rambam disagrees. There are mitzvos that can only be performed while in the Land, but there is no mitzva de’oraissa to live in Eretz Yisrael. The aforementioned Rashi teaches that the Torah emphasizes Creation in order to validate our existence in the Land. This emphasis is certainly logical in the position of the Ramban. It is a mitzvah to live in Israel, and the Torah gives us an argument to support our claim. However, according to the Rambam, why is there a need to support our ownership, when there is no independent mitzvah to live in the Land?

Furthermore, the Rambam himself speaks at length (Hilchos Melachim Perek 5) about the importance of living in Eretz Yisrael. He notes that there are only a few legitimate reasons to leave the Land, and strongly encourages dwelling in it. How can we understand this significance, when there is no independent mitzvah attached to it?

Throughout history, Eretz Yisrael has been a highly coveted area. Rashi (V’Zos HaBeracha 33:17) teaches that every legitimate king and ruler desired to own a property in the Land. Today, despite possessing expansive areas surrounding Israel, enemy nations cannot agree to legitimize the Jewish State. This miniscule strip of land is a point of extreme contention. It is valued by Jew and Gentile alike.

HaKadosh Baruch Hu is the King of the world. He Created it and Owns it entirely. However, not all lands were created equal. Eretz Yisrael is the Palace of the King, the place where there is an extra Presence of the Shechina. It is an honor and privilege to live in the Palace. Certain conditions need to be met to be afforded this merit. Sefer Bereishis teaches us that when one acts inappropriately, he loses the rights to live in special places. This is illustrated with Adam being removed from gan eden, and the generations of the mabul and haflaga. When a righteous man, willing to accept the rules and regulations of the King, arrived on scene, Hashem promised him and his children the Land of Israel. The Avos and Imahos were G-dly people, and therefore fitting to be rightful heirs to His Land.

It is an honor to live in the Land. However, in order to be rightful claimants, we need to be fitting to live in His Palace. The Torah begins with Bereishis to emphasize that if we really want to merit to dwell in Eretz Yisrael, we need to abide by the Torah and mitzvos. Then we are fitting inhabitants of the Kings Palace. Otherwise, as stated in the tochacha, the Land will spit out its inhabitants, and we will forfeit this great zechus.

The Torah ends with Moshe’s burning desire to enter and live in Eretz HaKodesh. Hashem denies this request. However, this emphasizes the greatness and importance of living in our Holy Land. The Torah begins with the same idea.

May we merit to be the rightful heirs and claimants to our Holy Land, and be able to bask in the Glory of Hashem’s Palace!

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