Before We Begin...,Elki Rosenfeld

Sefer Beraishit - Parshat Beraishit - First Parshah of the First Book of the Torah: And so we begin the cycle anew. The challenge, excitement, and thrill of entering the Book that G-d wrote, HaTorah HaKedoshah (Sacred) beckons us once more to pull back the veil and, with trepidation and elation, enter the world, as it should be.

Perhaps then this is the appropriate time to explore some of the most commonly used terms in learning Torah, so that we can properly understands its intricate depths.

Rashi calls upon five fundamental terms that can all fall into the category of "it means." Many think that all the expressions are interchangeable. In addition to that being a mistaken premise, it does not do justice to the exquisite Words of G-d, each with its own unique nuance. Even worse it can skew the entire meaning of a word, verse, chapter and entire topic. Each serves as a distinct and precise key to open the treasure trove that is Torah. Here are the words and a brief explanation to clarify each:

· Mikra - The words of the passuk (korei - read)

· Mashma - As is sounds-the literal translation (lishmo'a - to hear)

· Peshat - This is the most misunderstood and misused term of all. It does not mean "simple," (even though is comes from the root pashut - plain). It is anything but. Rather, it is almost always used as, "In context," understanding the words or entire passuk within the framework of the here-and-now of the verse or entire topic. It makes senses according to the story or subject that is right in front of us on the page of the Chumash.

· Targum - The translation of Onkeles, a famous Ger Tzedek (righteous convert), member of the Roman royal family who translated the words of Torah into Aramaic. It is printed in almost every Chumash.

· Midrash -It is so rich in definition and texture that only through learning it can we come close to the beauty and understanding of Drash (same root).

However, even a short explanation of Midrash can change and enhance our reading of a passuk. The only interpretations that are considered Midrash are those culled from the Sefer Midrash, which is part of Talmud. It is a body of work that is comprised of theteachings of Amora'im. They read the words of Torah in a broad, global, and eternal conceptual framework.

Midrash is a method of understanding the Torah by seeking the "fullness" of the Divine words. As opposed to Peshat, Midrashim usually do not read the passuk within the framework of the verse or topic.

All the classical commentators on Torah give a Hakdamah (Introduction) to their work. In reality they give two introductions, one placed at the beginning of each Sefer of the Torah relating to that particular Book, and one all-encompassing prologue laying out a broader overview of the complete opus of that commentator's work.

Rashi, the classical interpreter of Torah, is the exception. He gives no prologue and plunges directly into his commentary on the first words of Bereishit.

However, he gives a definitive explanation of his interpretations of Chumash, not at the beginning, but in Parshat Bereishit (3:8). This is immediately after Adam and Chavah sinned by eating from the Tree from which they were prohibited to take fruit - on the following words: "And they [Adam and Chavah] heard the Voice of G-d walking in the garden [Gan Eden] in the direction of the day "

Okay, what does these words mean? They are incomprehensible using Mikra, Mashma, Peshat, or Onkeles' translation. I'm sure you all agree. We have one option left - Midrash. It is important to quote Rashi directly on these words: "There are many Midrashim, and our Rabbis arranged them in their places, but my goal is to explain the passukaccording to 'Peshuto shel Mikra [in context of the words]' and I bring Midrash only if it fits in with the words of the passuk [Mikra] and literally [Mashma]." Then he advises us to look in the Midrash to fully understand the passuk.

Parshat Bereishit needs Midrash on almost every passuk. Why? The first Rashi in the entire Chumash asks a question in the name of Rabbi Yitzchak [Rashi's father]. He asks why the Torah begins with Bereishit and not Parshat Bo in Shemot, where Hashem gives Moshe the first mitzvah in the Torah - Rosh Chodesh. He then proceeds to answer, which is too lengthy to include here.

We, and every student of Chumash will surely ask, "What's the question? Of course the Torah should begin at the beginning, Hashem's Creation of the World? Don't we need to believe in Hashem before we can accept any mitzvot?" There's a good reason, though, why the question is justified. It is almost impossible to understand what took place during the Six Days of Creation through the pesukim. And if you want to drive yourself crazy, try to think of what existed before Parshat Bereishit. Now stop thinking. So Rabbi Yitzchak asks his question.

As a student and teacher of Chumash, I ask further. Why do we learn/teach Bereishit in school if it totally obscured from human understanding? Here is where Midrash plays its role to perfection. The only way to learn Parshat Bereishit is through Midrash, which does not translate words or depict the passuk in context.

Consider the Creation of the World as a Guidebook, Blueprint, GPS of how to lead our lives, to know what G-d expects of us in every situation. This fits right into Midrash,reading the Text globally, universally and eternally. The lessons for life lie within every word of Parshat Bereishit. Those gleanings are necessary before we get into individual mitzvot.

One example: Chapter One, Verse 27 - "And Hashem created Man He created them both, male and female." Chapter Two, Verses 21 and 22 go into great detail of exactly how Hashem created Chavah. What happened to the woman in Perek Alef? Rashi, indeed, explains according to Peshat.

But it is the Midrash that presents us with a cosmic, all-encompassing view with its answer to the same question. The Midrash says that first Hashem created a figure that was both male and female, the one in Chapter One. In Perek Bet He separated that conformation and now there was a woman and a man.

Midrashim are almost never literal. The splitting of the first "Adam/Chavah" represents the equality and oneness in the creation of "Human." Only in Perek Bet, does Hashem give added dimensions that are specific to women.

How does this Midrash cast women in its understanding of the two figures? First and foremost, men and women, have equal obligation in Service of G-d. There are very few mitzvot from which women are exempt. The vast majority of our mitzvah observances are given to Am Yisrael, as a whole. Yes, then there are aspects in the role of the woman that are particular to them.

This view gives a novel perception of the role of women in Judaism, which may be very different than the one we have already embedded in our minds, hearts and actions.

This Midrash is but one gem that impacts on how Hashem planned the world and mostly the people within it.

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