Tag: creation

Mishnah Insights: Berachos 6:2

Mishnah Berachos 6:2 – The Shehacol Blessing

The shehacol is the “catch-all blessing,” made before partaking of food. Although, the blessing specifically applies to certain foods such as eggs, cheese, and milk that would not fall under other categories, like prei ha’adamah (fruit of the earth) and prei ha’etz (fruit of the tree). So, if there is an understanding that by default, the shehacol blessing (shehacol nihiyeh b’dvarot – who creates all things through His word) seemingly covers all foods, then why are there so many particulars?

By analogy, the question may be asked, that if blue is blue, why are there so many shades of blue, or any other color? The rich diversity of G-d’s creation, whether His beautiful artwork, a tapestry in the sky, or a canvas at sunset, is such because of its inclusion of so many diverse elements that blend in harmony with His creation, and abide in accordance with His will. To ignore the various shades of the color spectrum, or fail to differentiate between so many types of foods is to diminish the grandeur of G-d’s creation. These are only my thoughts and not a halachic answer.

Aside from any discussion on the proper blessing to make before partaking of food, consider the following: proper awe, reverence, and respect towards the Creator Who provided the food. There is a story of a peasant who would like to thank the baker for the bread he ate. Upon thanking the baker, the baker said not to thank him, thank the miller who ground the wheat. The miller said to thank the farmer who harvested the wheat. The farmer said thank the earth. The earth said to thank the rain that replenished the earth. The rain said to thank the clouds that made the rain. The clouds said to thank the sun, because, without sunshine, the wheat could not grow. The sun said to thank G-d who made all celestial beings. And so that is one way to understand why we praise G-d with blessings over food and show gratitude towards Him for the food on our table.

In the Beginning

dvar for parashas Bereishis 5782

וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃

“Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.” – Genesis 1:2, JPS 1917 Tanach

“The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.” – Rashi, sefaria.org

In the beginning of Creation, “when G-d began to create heaven and earth” (Genesis 1:1, JPS 1985 Tanach), the earth was tohu vavohu (formless and empty). As summarized by R’Bachya, “At the beginning G’d created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call “heaven and earth” (R’ Bachya on Genesis 1:2, sefaria.org). Doesn’t this sound familiar?

Prior to the 1950’s, science adhered to the Aristotelian belief that the Universe always existed. Yet, when the discovery was made that the universe was expanding, science proffered that there was a distinct beginning, ex nihilo – something out of nothing. In other words, it only took several thousand years for science to “catch up” with the creation account in Torah, as R’Bachya so deftly explains. Incidentally, R’Bachya lived between 1255 and 1340 C.E.

A similar account is found in the Zohar:

“With the beginning of the manifestation of the King’s will, that is, when the King desired to emanate and create the world, a hard spark made an engraving upon the supernal light. This hard spark [matter], which emanated from the most concealed of all concealed things from the secret of the Endlessness Light took a shapeless form. The spark was then inserted into the center of a circle [from here, it expanded outward]” (Zohar 15a, sefaria.org). That spark is called reishis (first).

Rashi comments upon the Ruach haElokim (the Spirit of G-d), that hovered over the surface of the waters upon the earth, that this phenomenon was akin to “a dove hovering over its nest.” The primordial material, according to R’Bachya is called tohu, while the first formations of that material into something distinct is referred to as vohu. Yet, essentially, “the earth had been in a chaotic state,” and the Ruach haElokim hovered over the mayim (waters) that may have represented the so called primordial soup from where all life began. Thus, it is clear that a divine force was at work, in conjunction with the elements of the universe that would become all life on earth.