A New World

One of the greatest miracles of nature is the birth of a child. Judaism wants us to procreate in intellectual and spiritual ways as well. This will prepare us for the “New Age” of Moshiach

First and Last Mitzvah

The Torah contains 613 commandments (Mitzvot). The so-called collection of “Ten Commandments,” was the first set of declarations G-d made to the Jewish people at Mount Sinai, were the foundation of all the other commandments that appear in the Torah.

The first Mitzvah mentioned in the Torah is in this week’s parsha of Bereishis, to “Be fruitful and multiply.” This command was spoken to Adam, the progenitor of all of humanity, repeated to Noach after the flood, but was eventually given to the Jewish people as their special responsibility.

The very last Mitzvah mentioned in the Torah—the 613th—is to write a Sefer Torah, a Torah scroll. According to some authorities acquiring other Torah books such as the Talmud and all of the commentaries on the Torah etc. are the equivalent to writing a Torah scroll because owning Torah books facilitates Torah study.

In light of the Kabbalistic teaching (Sefer Yetzirah) that “the end is wedged in the beginning,” we should try to understand the connection between the Mitzvah of procreation and the Mitzvah of writing a Sefer Torah.

Selling a Torah for Marriage

In a legal context, the connection between these two Mitzvos is alluded to in the Talmudic ruling (Megillah 27a) that one may not sell a Torah scroll for any reason except to study Torah or to get married.

In other words, if one could not afford to study Torah or to get married, he may sell a Torah scroll and use the proceeds to either further his Torah education or to fund his marriage.

Now, it makes sense that one would be permitted to sell a Torah in order to study Torah. After all, of what use is the Torah scroll if one cannot study the Torah. However, it is not as clear why marriage would be a justification to sell a Torah scroll.

If one is not permitted to sell the Torah to facilitate the observance of any other Mitzvah—such as to provide for one’s Shabbos and Holiday needs, purchase of a Mezuzah, pair of Tefillin, or Matzah for Passover, etc.—why would marriage be different?

The classic medieval commentary on the 613 Mitzvos known as the Chinuch (Mitzvah 1) provides the following simple rationale:

If not for marriage and the ensuing birth of children, one could obviously never impart the teachings of the Torah to the next generation. Of what use is a Torah scroll if there is no future generation to perpetuate its study and application to life.

An End and a Means to an End

Another technical connection between these two Mitzvos is that both of them are considered to be independent Mitzvos despite the fact that they both are prerequisites to other Mitzvos.

Writing a Torah scroll is linked to and should be followed up by the Mitzvah of Torah study, as the Torah itself asserts (Devarim 31:19). Nevertheless, when one writes a Torah scroll or commissions its writing, he is credited with a Mitzvah even if it doesn’t lead to Torah study. The actual writing of the Torah scroll, though it is an accessory to Torah study, constitutes an independent Mitzvah.

In short, one fulfills this Mitzvah regardless of the outcome; even if writing the Torah scroll cannot guarantee that it will lead to its desired objective of learning from it and applying it to our lives.

Similarly the Mitzvah to procreate is an independent Mitzvah. One is obligated to engage in such actions within the context of marriage that will lead to the desired goal of having children. However, one can engage in the procreative act and not be assured of having children. Nevertheless, the obligation is to do our part and hope and pray that it will lead to the desired consequences.

The lesson is that in Judaism, the things we do to prepare for a Mitzvah are not just a means to an end. They possess intrinsic value. Everything we do to assist us in performing a Mitzvah is endowed with special meaning.

If we survey what we do most of our life it can become depressing. Most of our activities are merely accessories to something else. We eat and sleep so we can be healthy and alert to go to work, so we can earn a living, hopefully, to be able to give Tzedakah to a needy cause. We spend many years getting an education so we can find a job that will pay us so that we can purchase a Mezuzah to put on our doorposts.

These two Mitzvos—procreation and writing a Torah scroll—underscore the notion that even the prepatory actions that lead to a desired end are themselves Mitzvos, endowed with holiness. This realization instills new meaning, life and joy in everything we do that is directed towards a positive goal.

Torah Creates New Identity

But there is also a third and deeper connection between these two Mitzvos:

Torah study, the objective of having a Torah scroll, is the means to spiritual procreation. As our Sages state, “One who teaches one’s friend’s children Torah is as if he has fathered that child.” (Talmud, Sanhedrin 19b)

Whereas the biological father contributes the physical DNA to the child, the teacher of Torah contributes the spiritual genetic material to the child. The person who studies Torah acquires a new identity and therefore the one who facilitates its study is considered to be his father.

Thus, by writing the Torah scroll—the medium through which Torah is taught to others—we fulfill the Mitzvah of being fruitful and multiplying in the spiritual sense of the word. Writing of a Torah scroll, and/or the acquisition of other Torah works, fosters Torah study and is thus akin to the person who fathers the child.

Writing a Torah is the act that brings about spiritual procreation.

Emulating G-d as a Creator

The story of creation by G-d is not restricted to the Divine Creator. Every one of us has the obligation to emulate G-d and be a Creator, by engaging not only in the Mitzvah of bringing new physical life into the world, but also by writing a Torah scroll—or by commissioning the writing of Torah scrolls, fixing a Torah scroll, purchasing a letter in a communal Torah scroll—or/and by disseminating other Torah works and materials, which, as stated above, is the equivalent of writing a Torah scroll.

The intertwining of these two Mitzvot can be taken a step further. The purpose of bringing children into this world—physical procreation—is to lead to the teaching of Torah to them—spiritual procreation.

And conversely, the goal of writing Torah works and the resultant Torah study is to create new insights of Torah. A Jew is obligated not only to study Torah but to also innovate; discover new insights and resolve difficult passages of Torah with one’s own ideas, provided, of course, they conform to the rules of Torah interpretation.

Paving the way to a New World

The Mitzvah of bringing new life has an added dimension in today’s world. We are on the verge of entering into a new era of life, in the Messianic Age. The prophets describe this age as a rebirth of the world; of the heaven and the earth (Isaiah 66:22). In addition, unprecedented new and earth shattering ideas of Torah will be discovered and revealed to all by Moshiach (See Isaiah 51:4; Vayikra Rabbah 13:3; Yalkut Shimoni Isaiah 429).

How does one bring about the rebirth of the world and the introduction of new levels of Torah knowledge?

Through our twin efforts of bringing new children into the world and new students of Torah—the fulfillment of the first and last Mitzvos of the Torah—we hasten the process when we will witness a new world; a world of perpetual holiness and goodness.

From the book Light from the Future: Parshas Breishis by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.