RABBI ARTHUR SEGAL:JEWISH RENEWAL:JEWISH SPIRITUAL RENEWAL:BEIT=FIRST LETTER

RABBI ARTHUR SEGAL:JEWISH RENEWAL:JEWISH SPIRITUAL RENEWAL:BEIT=FIRST LETTER

 

 

RABBI ARTHUR SEGAL:BEIT AS THE FIRST LETTER OF TORAH, AND NOT ALEPH:TALMUD

 

Shalom: 

 

May I pose a question/comment concerning the Talmud and Beresheit?

 

While reveling and basking in the words of   parasha  Beresheit while studying with a Talmid, soon to be starting our Torah cycle once again, in a few months at Simcha Torah, I was reminded of why the Aleph did not start our Torah and the Beit did. I wonder if any of our fellow Talmudim had a similar experience or comments or questions to the below.

 

Our sages asked this very question of why the first letter of the aleph-beit, whose name itself means 'master' (aluph), was not the leader of every word to follow.

 

These is a Midrash that says that God asked all the letters to apply for this 'job' and since aleph was silent, he didn't get this position, but his silence  showed humility, and hence was given the job of being the first letter in the 'ten utterances.'(commandments).

 

A popular explanation is that the Torah is so vast  we cannot reach even the Aleph regardless of how much we study.  To those who consider themselves accomplished scholars because they have mastered a certain number of chapters in the Bible or even a number of pages of the Talmud, the opening letter of the Torah reminds us of this delusion, "You haven't even reached the Aleph!" This thought is brought home to us in   by Ben Zoma, who asks: "Who is wise?" and replies, "He who learns from every man" (Talmud: Ethics of the Fathers 4:1).

 

Every volume of the Talmud begins with daf Beit, page two. Why doesn't each Tractate begin  with daf Aleph, page one? The sages tell us it is because wisdom has no beginning, and therefore no ending. Rabbi Judah ha Nasi taught: "Much have I learned from my masters, even more from my colleagues, umitalmidai yoter mikulam, and from my students more than from all" (Talmud Tractates Makot 10a; and Taanit 7a).

Our sages  offer yet another reason for ignoring the Aleph in favor of the Beit. Beit is lashon berachah, "the language of blessing," and Aleph is lashon arirah, "the language of curses." The Almighty refused to begin the Bible with a letter that speaks the language of curses and chose a letter that speaks the language of blessing to introduce His teachings to man.

On face value this argument is difficult to accept. Do not the words El, emunah, and emet (God, faith, truth) begin with aleph and the words ba'al, beliya'al, and boor (idol, fraud, fool) begin with beit?

Our sages were always concerned about our ego, our will and how selfishness and self-centeredness gets us into trouble.  Ego not placed in line with G!d's will is the cause of all the curses that have afflicted humanity (caused by others). The second letter of the Aleph-Beit reminds us of not living a 'me first' life, but living a communal life. Indeed the word 'home' is derived from Beit.  A home , community, or synagogue where members each behave like Alephs (or Aluphs)  is doomed to failure. One in which is cultivated in beracoth (blessings and gratitude towards God) and cooperation, will succeed.

One of the more spiritual answers lies in this reason: the beit look like a parentheses ].  Since we read Evrit from left to right, every thing from the left of the first letter in the Torah, i.e. the beit, is for mankind. What is to the right of it, it to remain the mysteries of the infinite God, the Ein Sof.

What are your experiences or thoughts?

Shalom,

Rabbi Arthur Segal

Hilton Head Island, SC

Bluffton, SC

JEWISH RENEWAL:

JEWISH SPIRITUAL RENEWAL

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