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The lively celebrations of Simchat Torah that we all just enjoyed mark the completion of one annual cycle of reading the entire Torah and the beginning of a new cycle. This "new beginning" is formalized by the reading of the first chapter of Parshat Breishit, which begins, as we all know, with the words "In the beginning…"

As part of our "new beginning" this year, let us focus on a critical statement made by the Torah commentator par excellence, Rashi (Rabbi Shlomo Yitzchaki), on the first pasuk in Parshat Breishit - the first pasuk in Chumash.
On the words " ,בראשית ברא " Rashi comments: "אין המקרא הזה אומר אלא דרשני... ואם באת לפרשו כפשוטו כך פרשהו"

"This verse demands that it be expounded as was done by our Rabbis. [For example, "The world was created for the sake of the Torah which is called 'The beginning of His way,' and for the sake of Israel who are called 'The beginning of His grain crop.'"] But if you insist on the simple interpretation, interpret it thus…"

Rashi's rather succinct comments contain two very important lessons for students of Torah of all ages. First of all, Rashi himself debunks the mistaken notion that he (Rashi) insists that the Pshat or simple meaning of every Torah passage is the primary way of interpretation. What a powerful statement Rashi makes when he prefaces his lengthy commentary on this opening pasuk of Torah with the words "This verse insists that it be expounded" - דרשני - from the same root as Medrash! Clearly, Rashi is indicating that, in this case, the Medrash is more salient - not necessarily more important or more correct - than the Pshat.

Secondly, Rashi teaches us that the most meaningful way of understanding the Torah's description of creation is metaphorically, rather than literally. This might come as a surprise to some and, indeed, not all of the classical commentators agree with Rashi. There are some very vociferous and erudite objections raised against this notion.

But Rashi's approach emerges directly from the fundamental, widely-held belief within traditional Judaism that the TORAH IS NOT A HISTORY BOOK! The logic of this argument is that Divine Inspiration or Origin is not a necessary ingredient for a thorough history of the Jewish people. Accordingly, the only reason that the Torah provides history or science or gives any other type of incidental or factual background is to enhance our understanding of an ethical or moral lesson.

According to this conceptualization, then, TORAH IS A PROPHETIC, MORAL WORK THAT CONTAINS GOD'S INSTRUCTIONS TO HUMAN BEINGS ON HOW TO OPTIMIZE THEIR POTENTIAL AND FULFILL THEIR DESTINY AS STANDARD BEARERS OF "TZELEM ELOKIM" AND HOW TO BRING GLORY TO GOD'S NAME.

All this from just a couple of words from Rashi! Is it any wonder, then, that students of Torah for almost a thousand years have found Rashi indispensable? Let's make it our goal at this "new beginning" of the Torah reading cycle to study the weekly Parsha with Rashi so we can enhance our understanding and appreciation of God's message.

May we all enjoy a "new beginning" of good health, happiness, success, and peace.