Once again it is that time of year where we close the Torah because we have finished it and open it back up to start once again “in the beginning.” This year I kept the festival of Succoth like a good Noachide should and among the things that I studied in the Succah was the first Torah Parsha B’reishit.

I decided to get an early start on it since I was going to begin teaching the Noachide Young Torah classes again. In addition to this I would begin to teach a class on Paltalk on the Noachide Laws called “Noachides: The Next Generation.” As part of my preparation for the latter class, I had been studying The RamChal’s “Derech HASHEM (The Way of G-d).”

Between the two studies—B’reishit and Derech HASHEM—I formed an interesting question in my head. I noticed that B’reishit was used to tell us about the beginning of G-d creating the world, but in Derech HASHEM I had seen the word Kedem (in its various forms) to communicate the idea of first also. Why was B’reishit and not Kedem used to inform us of the creation of the world?

The word B’reishit is best understood as “in the beginning of…”—according to Rashi. The root of the word is Rosh, head, and is used for the word roshanah—beginning. Rosh Hashanah, for example is the beginning of the year.   The word Kedem, though, also communicates the idea of beginning or first. Kedem is also the word used for the direction east, for example: Gen. 3:24 meekedem l’gan Eden—“at the east of the garden of Eden”. Kedem can be used to mean preceding something. G-d is referred to as the “Kadmon v’neetzchi” (first and eternal). In the same paragraph, G-d is referred to as “matzoi reeshon” (First Being). What is the difference between the words?

It turns out the answer is very simple. Kedem is used in a physical sense bound by time and space while reishit or roshanah is not limited to time and space and expands into the rational world. The world of thought, the world of G-d.

How do we know this? Kedem is used in instances where time and space only are being dealt with. When G-d is referred to in “Derech HASHEM” as “Kadmon v’neetzchi” (first and eternal) it is in reference to the universe that G-d created. This is clear because “first” (Kadmon) is used in the sense of preceding something. You cannot precede something if there isn’t anything to precede. The idea, therefore, is that G-d precedes and eternal continues past those things bound in time and space.  

The word Reeshon, from “matzoi reeshon” (First Being), however does not have this limitation of time and space. The idea of a “first being” is a being that exists independent of everything else. Meaning, it owes its existence to nothing and no one. It can and does exist when nothing else does or can exist. It is responsible for the existence of all things either as Aristotle’s Final Cause or as the creator in the Jewish understanding.

In a way the words Kedem and B’reishit communicate to us ideas about G-d, both very different but necessary. Kedem allows us to understand that G-d is not affected by time and space and in fact tells us that he precedes it. Reeshon tells us that he is the creator of time, space and everything.

Kedem also informs us that G-d is still, in some way, involved in His creation. With the word Kedem we know that somehow though preceding creation he is still, in some regard, associated with it. This as opposed to the deistic model of the eighteenth century and even Aristotles First Cause (being).

Reeshon, though, lets us know that although G-d is involved in His creation he is still outside it and it is dependant on Him while He is dependant on no one. Thus, the use of both Kedem and Reeshon allows G-d to remain the rational of G-d Aristotle, while also being the present and “knowable” G-d of Judaism.

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