Breisheet - Heart

Genuine connection must remain central to our values in the new year.

Parshat Bereisheet always follows Simchat Torah, marking the end of one Torah cycle and the beginning of another. This year, however, Breisheet falls the very next day after Simchat Torah, highlighting a meaningful connection between the Torah’s conclusion and its beginning. Similarly, the transition from Sukkot to Shemini Atzeret flows into this parsha, a connection that invites deeper reflection.

As discussed, Pesach and Sukkot commemorate the same events—our Exodus from Egypt—and share several commonalities. Both are on the fifteenth day of their respective months. Both span seven days with an eighth day, called Atzeret (עצרת), to conclude the holiday. In the Mishna and Gemara, Shavuot is also referred to as Atzeret. In a sense, it can be seen as the culmination of Pesach, celebrating the purpose of the Exodus: receiving the Torah and connecting with God at Har Sinai. Similarly, Sukkot concludes with Shemini Atzeret (עצרת), which has evolved into a day of celebrating the Torah through the relatively new addition of Simchat Torah.

However, there are also some key differences between Pesach and Sukkot. One distinction is the gap between Pesach and Shavuot, marked by the Omer, whereas Sukkot flows seamlessly into Shemini Atzeret. Shavuot, with the encounter at Har Sinai, was marked by overwhelming fear—almost terror—as the Jewish people experienced God's presence directly. In contrast, Simchat Torah offers a warmer, more joyous perspective, focused on celebrating our enduring relationship with Hashem.

And that contrast becomes clear in the parsha’s portrayal of the snake and human beings. The snake is described as ערום — cunning— its brilliance cold and devoid of emotion. This aligns with the Torah’s description—immediately before calling the snake arom—of Adam and Eve as arumim—naked or vulnerable. The snake exploited their vulnerability without hesitation, driven purely by intellect and philosophical reasoning, untouched by conscience. In contrast, what makes human beings susceptible is our capacity to care—we possess a conscience that often conflicts with cold logic and self-interest.

That’s why I believe the common translation of Etz HaDaat—the Tree of Knowledge—is misleading, as it suggests daat (דעת) involves intellectual or factual knowledge. On the contrary, as the Maharal explains, דעת refers to deeper wisdom and insight that arise only through emotional connection and meaningful relationships.

And that, quite literally in a word, is the connection between the final and first words of the Torah. The last word, Yisrael, ends with a lamed, and the first word, Bereisheet, begins with a bet. Together, the lamed and bet form the word lev—heart—symbolizing the Torah's core message of heartfelt connection and meaning.

This is the message we must take to heart as we bid farewell to these holidays: we are called to infuse our lives with feeling, love and care, not just cold intellectualism. This focus on heartfelt connection must continue to remain central to the values of our Mekor community. 

Shabbat Shalom,

Eliezer Hirsch