Many explanations make clear why the Torah starts with the second letter of the Hebrew alphabet. The letter Bet has many meanings that can justify it being chosen to inaugurate the Holy Scriptures. One of the most recognized explanations of the Kli Yakar — 16th century Rabbi Shlomo Ephraim Luntschitz — is a short paragraph in his long commentary on the first verse of the Torah. He quotes Proverbs 9:1: “Wisdom has built her house; she has hewn out its seven pillars.” The idea that the Torah begins with the letter that spells the same as a house, and looks like a house, means that the Torah starts at home. It also needs a home.
As in the first sanctuary — the Tent of Meeting — being a tent, the Torah makes it clear it’s not about the building. And Meeting means with God, a place to house God in our hearts. As God says, “Veshachanty betocham.” (I will dwell inside them.) It’s also about meeting other people and praying together. As the second letter of the alphabet, Bet also represents the number two. Number one is reserved for God, but humans need company — community. As much as it’s about the house, and housing the glory of God in a sanctuary, the Shechina, it’s also about the community.
Notably, the Torah doesn’t specify a place for the ultimate House of God. Even Jerusalem is not mentioned in the Torah, for different reasons, but also to tell us that the House of God is not a specified place, but a place of inspiration. Wherever we pray, if we set our hearts toward Jerusalem, Jerusalem will come to us. Thus, any place of worship becomes holy — whether in a synagogue or at home. The place becomes Hamakom — The Place — another name for God Himself. What matters is not the location, but the holy space we ourselves create. A few weeks ago, in Parashat Re’eh (Deuteronomy 11:26 – 16:17), the Torah repeats (16 times) the statement by Moses “…the place which the Lord your God shall choose…” God intentionally does not yet reveal the location of His intended sanctuary. As God’s instruction to Abraham of Lech Lecha, “…go one step at a time to the place I’ll show you.” The Zohar, the main text of the Kaballah, compares God’s directive to Abraham to God’s directive to one’s soul in heaven before it comes down to earth, before it is going to an unknown land.
The lesson is this: revelation is slow. In order to receive it, we need to pay attention in life — to stop and listen, to allow room for faith, to take these breaks and contemplate, to pray. Our whole life in this world is bein Hashemashot — in twilight — with some light and some darkness. In order to find our way, we have to walk slowly. When you are not sure, take it slow. It is designed this way so that our relationship with God and the world will not be in haste. Lo al halechem levado — not just bread, but spiritual journey. In the blessing after meals, the Torah commands us to eat, to be satiated (savaata) and then to bless God. Don’t rush. We are to make room for more than just bread in our lives. Taking a break to pray is the Jewish dessert.
With two weeks remaining until the start of the High Holidays and to do Teshuvah, these changes may be hard to make, but are worthy. Let’s pray attention.
Shana Tova — a happy and sweet 5779 to all.
—Rabbi Gadi Capela