Parshas Bereishis

2. Absolute truth draws us closer to Hashem

Bereishis 1:1 "Bereishis bara Elokim/In the beginning G-d created…."

Everyone is called up to the Torah reading on Simchas Torah. This indicates that every single Jew has a portion in the Torah of truth – for the essence of truth is to draw close rather than push away. Hashem's will is in the main that we clarify and reveal the point of truth within every member of Jewry – even those that are very spiritually distant.

Consequently, we conclude [on Simchas Torah] with the final words of the Torah "that Moshe did before the eyes of all Israel" – which chazal (our Rabbis, the elucidation of the Oral Tradition) explain to mean "that he smashed the Tablets before their eyes" – and then we immediately recommence with "in the beginning G-d created". For "the start of your words is truth" – as chazal teach – that the start of the Torah "bereishis bara Elokim" contains the word emes/truth. And this expresses the idea that Creation took place with truth and that truth ensures its continued existence.

In seeming contrast, elsewhere chazal state that emes itself (meaning the angels) told Hashem "do not create the world since it is full of falsehood". [Subsequently Hashem "took emes and cast it to the ground" and said "let emes rise from the ground" (as expressed in the verse "emes will sprout from the ground")]. From this it appears that emes was in opposition to the creation of the world.

The resolution to this is as follows. We know that Hashem is emes la'amito/absolute truth. And obviously after we see that Hashem did create the world, it must be that He did so with emes la'amito. But the emes la'amito of Hashem is very profound, awesome and lofty (for "His thoughts are very deep") – to the extent that even the angels of emes could not attain His end thought, expressing their opposition to the Creation of the world (due to the falsehood that would prevail therein). Hashem, however, does not desire truth that distances creation.

From this derives the occasional occurrence of disagreements between people that causes one of the parties to become greatly distanced. This happens because it appears to one person – according to his perception of the truth – that his fellow has turned away from the path of emes. All strife comes from this attitude.
Sometimes a person even opposes himself with his personal perception of truth, distancing himself from Hashem. This happens when he knows the truth, cognizant of his great faults and spiritual distance, and correspondingly falls into self-despair and distances himself ever further. All this stems from the concept of the emes that wanted to oppose the creation of the world. {It should be noted that the root of man's free choice – the purpose of the entire Creation – derives from these oppositional forces. Thus, they are needed for the perfect rectification of Creation and free will}.

Hashem has no desire for such destructive truth. He "threw" it away from his presence and "cast it to the ground", for He only desires emes that draws people closer to him, not emes that pushes them away. It is specifically in this world of falsehood that Hashem values, more than anything else, the efforts of a person to overcome everything and attain the point of [absolute] truth. It is for this purpose that the entire world, whose foundation is truth – meaning the point of emes la'amito/absolute truth – came into being.

It is with this principle in mind that Moshe acted as he did, when confronted with the spectacle of the Jewish people sinning with the Golden Calf. According to the strict letter of the law as encapsulated in the Tablets, they were all deserving of destruction, G-d forbid, in line with the emes of the holy Torah. Moshe knew, however, that Hashem doesn't desire this kind of emes. Therefore he threw down the Tablets that reflect the attribute of emes, corresponding to the concept of "cast emes to the ground" and steadfastly engaged in prayer. Moshe believed that it is impossible to fathom the depths of truth of Hashem's thoughts, for "His thoughts are very deep" and his mercies extend very far, not desiring the world's destruction, but rather its continued existence, whose essence is the Jewish people. Therefore, Moshe prayed very intensely, thereby succeeding in both obtaining Hashem's forgiveness and His command to engrave the second Tablets that reflect the idea of "letting emes rise from the ground" as in the verse "emes will sprout from the ground".

This is why the Torah concludes with the words "before the eyes of all Israel" [referring to the smashing of the first Tablets] and we immediately recommence reading the Torah [on Simchas Torah] with "bereishis/in the beginning" [that expresses emes la'amito] – for the two verses express the same thought. They convey the idea that this is the essence of emes – when we understand and believe that we actually know nothing at all and do not become estranged whatsoever through emes. We just need to make a fresh start every time in drawing closer to Hashem, wherever we are spiritually holding, for the emes of His mercy is very lofty; we can start to draw close to Hashem at any time throughout our life. Thus the verse states (Tehillim 90:3) "You bring man to the crushing point", which chazal expound "You cause man to repent [even] at the crushing point of the spirit, for His loving kindness is never exhausted".

Chazal tell us "when [a judge] rules emes la'amito, he becomes like a partner with Hashem in the act of Creation". The commentators explain that "emes la'amito" comes to exclude a "cunning" ruling. This is when a judge in truth understands that a claim is false, but nevertheless the claimant can win the case based on the facts of his claim. In such a situation the judge must not rule to this person's favor. For even though such a ruling will be emes according to the Torah, nevertheless the ruling will not be true since the judge himself knows it is not true. Consequently, the judge must exercise great caution not to fool himself and cause the emes to pervert the ruling. Rather he has to weary himself in never ending debate with the disputing parties until the truth "will out", until the judgment of truth stands on the point of emes la'amito. Then the judge becomes a partner with Hashem in the Creation process, since Creation took place using the same concept. Hashem had taken the simple emes that opposed the Creation and He created, utilizing the clarified purified emes – the concept of the point of emes la'amito.

Hilchos Ribbis 5:20, 24-29, 33