The Purpose of Creation: Sanctifying the Mundane (Living al Kiddush Hashem)

This past Shabbos a cousin of mine was bar mitzvah. Here's the dvar Torah I delivered at Sha'alos Seudos - one you can use at a future Bereshit bar mitzvah (or possibly even other parshiyot since the ideas are of general application).

The first pasuk of the Torah, parshat Bereshit, reads "Bereshit bara Elokim et hashamayim v'et ha'aretz." Rashi immediately exclaims that this pasuk cries out for interpretation. He then explains that the word "Bereshit" stems from "Reshit" - the "beginning," and alludes to the Torah and the people of Israel both of which are also referred to as "Reshit" elsewhere in the Tanach (Mishlei 8:22 and Yirmiyahu 2:3).

Rav Sternbuch, in his parsha sefer Ta'am V'Da'at, cites a midrash stating that the world was also created for the sake of 3 mitzvot which are also referred to as "Reshit" - (1) bikkurim ("reshit bikkurei admatecha," Shemot 23:19); (2) chalah ("reshit arisoteichem chalah tarimu," Bamidbar 15:20), and (3) terumah/ma'aser ("Reshit degancha tiroshcha v'yitzharecha," Devarim 18:4).

Rav Sternbuch asks why are these 3 mitzvot singled out as being the purpose for which the world was created - after all, there are 610 other mitzvot that are important.

He answers that with each of these 3 mitzvot, an individual is selecting a small portion of a larger mass, separating it from the mass, and sanctifying the selected portion. So it is with the Jewish people - we have been separated from the mass of humanity and endowed with a special, holy mission - to reveal Hashem's glory within the world.

Taking the idea a step further, we may say that the whole purpose of life is to sanctify the mundane. That life purpose, imposed upon Man from the inception of the world, is symbolized by these 3 mitzvot. How so? With each of these mitzvot, the starting point is "chullin" - unsanctified food. We then separate a small portion from the "chullin", and sanctify it. That portion then becomes kadosh - holy. This is a metaphor for life in general - to take mundane items and activities and elevate them to a higher level - a higher spiritual purpose.

With this insight we might explain the portion of the Yom Kippur davening concerning the "asarah harugei malchus," which refers to the state of Creation at inception. The Yom Kippur machzor relates that when the angels in Heaven saw the torture being visited upon Rav Yishmael, the Kohen Gadol, by the evil Roman leader Turnus Rufus, they cried, "zu Torah? v'zu Sechara?" - is this the reward for Torah?" A voice answered from Heaven, "If I hear another sound [of protest], I will turn the world to water, to its [original] emptiness and desolation - [tohu va'vohu]." Looking at Bereshit 1:2, this was the state of the world at the inception of creation - "tohu va'vohu" and water.

The question arises, weren't the malachim correct to protest? Was it appropriate that such gedolim in Torah should suffer such torture? And rather than answer, Hashem warned that any further protest would result in the world being thrown back to its state at the very inception of Creation. How is that an answer?

But based on our above insights, it is the perfect answer. Specifically, since the whole purpose of Creation is sanctification, then, notwithstanding the tragedy of their suffering, the "asarah harugei malchus" -- by engaging in sanctification of G-d's name of the highest order -- were fulfilling the very purpose of Creation. As such, Hashem's response was apt -- it was not a threat (i.e., "be quiet and just accept it"), but rather an observation that these gedolim, through dying al Kiddush Hashem, were fulfilling the very purpose of Creation, and absent such acts of sanctification, there would be no purpose to Creation, and hence absent such acts, Hashem might as well return the world to its state before Creation.

Tragically, the asarei harugei malchus died al Kiddush Hashem. But we don't have to wait for death to engage in acts of sanctification. We can live al Kiddush Hashem. Each and every day, look for opportunities to sanctify the mundane - whether, for example, it be elevating the food we eat with a bracha, or using the money we earn for chesed and tzedaka.

This is indeed an appropriate wish for every bar mitzvah boy. As he enters manhood, each bar mitzvah is presented with the opportunity to begin engaging in acts of sanctification that will accumulate merits for himself.

Each bar mitzvah should understand the power inherent in this milestone - the power of a simple Jew to take something that is "chullin" and through a simple declaration convert it into something kadosh - teruma - something so holy that eating it makes one liable for death. This is the power of a Jew - to sanctify the mundane - and each bar mitzvah boy should reflect on that, and ponder the significance of the opportunities for sanctification that now lie before him, and resolve to take advantage of every opportunity for sanctificatoin that presents itself so that he may live al kiddush hashem and bring pride to his family and community.

(Of course, I concluded by pointing out how my cousin is someone who, based on his fine qualities and triats, and the fine upbringing under his wonderful parents, is more than equal to the task of the awesome responsibilities now thrust upon him).