Why the Jewish people chose the names Bereishis, Shemos, Vayikra, Bamidbar, and Devarim, and how those names reveal the deep bond of love between G-d and the Jewish people.
When I first began teaching the weekly Torah portion in English, one of the things that was hardest for me to get used to were the English names of the Five Books of the Torah. All my life I grew up with Bereishis, Shemos, Vayikra, Bamidbar, and Devarim, and suddenly I had to say Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. I always wondered where these names even came from. Why are they not simply translations of the Hebrew names?
But the fascinating truth is that these names were not invented by non Jews. Their source is actually Jewish. They come from the Greek translation of the Torah completed about 2,300 years ago.
The well known story is that the Greek King Ptolemy II requested that the Torah be translated into Greek. He invited seventy two sages from the Land of Israel to Alexandria, where they translated the Torah. That is why it is called the “Septuagint,” meaning “the translation of the seventy.” In that translation, the English names of the Five Books of the Torah were also established.
What is especially interesting is that in the Talmud and the words of Chazal, the Five Books are referred to by entirely different names, and these are exactly the same ideas reflected in the English titles.
Bereishis: The Book of the Upright
Shemos: The Book of Redemption
Vayikra: The Torah of the Kohanim
Bamidbar: The Book of Countings
Devarim: The Repetition of the Torah
In other words, the English names are not merely technical titles. They are actually descriptions of the essence and content of each Chumash.
Bereishis is called “The Book of the Upright” because the forefathers, Avraham, Yitzchak, and Yaakov, were called “upright.” They paved the straight path of serving Hashem. That is why the Jewish people are often called “Yeshurun,” from the word yosher, uprightness and walking in the proper path. Even today there are communities and synagogues called “Bnei Yeshurun,” children of those upright ones who illuminated the world with the path of G-d.
And when you think about it, the name “Bereishis” itself does not really describe most of the content of the book. Only the first portion discusses the creation of the world. Most of the Chumash, from Noach until the end of the book, focuses on the forefathers and the building of the Jewish people. In that sense, “The Book of the Upright” would seem much more fitting.
Shemos is called “The Book of Redemption,” as the Ramban explains at the beginning of Shemos, and the Rebbe quotes this often. The entire book revolves around the exile in Egypt, the Exodus, the giving of the Torah, and the resting of the Divine Presence among the Jewish people.
That is why the name Exodus, meaning departure and redemption, perfectly captures the essence of the book.
Vayikra is called “The Torah of the Kohanim” because it deals with sacrifices, purity, and the priesthood. This is also exactly the idea conveyed by the name Leviticus.
Bamidbar is called “The Book of Countings” because of the censuses and counting of the Jewish people. This is also the meaning behind the name Numbers.
And Devarim is called Mishneh Torah, “The Repetition of the Torah,” which is nearly an exact translation of Deuteronomy, “the second Torah,” a repetition of the Torah.
Indeed, that is precisely the content of the book. During the final five weeks of his life, Moshe Rabbeinu reviewed everything the Jewish people experienced in the wilderness. He repeated the Ten Commandments, reminded them about the sin of the spies, reviewed the journeys and the mitzvos, and everything was restated with explanations and emphasis appropriate for the generation entering the Land of Israel.
But this raises an obvious question. If these names so accurately describe the content of the books, why do the Jewish people not actually use them? Why do we continue to say Bereishis, Shemos, Vayikra, Bamidbar, and Devarim?
At first glance, the answer seems simple. These are the opening words of each Chumash. But among the Jewish people, nothing is coincidental. If a Chumash is called by a certain name, then the very first word itself must express something even deeper.
Bereishis: The Book of the Upright
The Rebbe explains a beautiful idea in a sichah. Bereishis begins with the word “Bereishis.” Rashi cites the Midrash: “For the sake of the Torah, which is called reishis, and for the sake of the Jewish people, who are called reishis.” In other words, the Torah deliberately begins with this word to teach that the entire world was created for the Torah and for the Jewish people.
And this is remarkable. Grammatically, the Torah did not actually need to begin with the word “Bereishis.” In fact, in the Septuagint the word order was changed to “G-d created in the beginning,” so that people would not mistakenly think that “Bereishis” itself was some force that created G-d, Heaven forbid.
Rashi asks another famous question. The Torah is fundamentally a book of instruction and mitzvos. The first mitzvah given to the Jewish people is “This month shall be for you,” in Parshas Bo. So why does the Torah begin with the stories of creation, Noach, the flood, and the forefathers?
Rashi answers in the name of the Midrash: “He related the power of His deeds to His people.” The nations of the world will one day claim, “You are thieves for conquering the Land of Israel.” Therefore the Torah begins with creation, teaching that the Holy One, blessed be He, created the world and has the authority to give the land to whomever He chooses. He gave it to the Canaanites for a period of time, and afterward gave it to the Jewish people.
It turns out that the name “Bereishis” is not merely a technical beginning. It expresses G-d’s love for the Jewish people and the fact that all of creation exists for the Torah and for Israel. That is why the Jewish people chose to call the Chumash specifically “Bereishis” and not “The Book of the Upright.”
Shemos: The Book of Redemption
Shemos also begins in a unique way: “And these are the names of the children of Israel who came to Egypt.” Rashi asks why the Torah needs to repeat the names of the tribes when they were already listed in Bereishis. Rashi answers: “Even though He counted them during their lifetimes by name, He counted them again after their deaths to show His love for them.”
A loving father never tires of calling his children by name. Even when a small child does not yet understand the words, the parent still enjoys saying the child’s name. A name expresses personal connection and love. So too, G-d repeats the names of the tribes out of affection for the Jewish people.
Therefore, although “The Book of Redemption” or Exodus accurately describes the content of the book, the Jewish people chose to call it “Shemos,” emphasizing G-d’s love for Israel.
Vayikra: The Torah of the Kohanim
Vayikra opens with the words: “And He called to Moshe, and G-d spoke to him.”
Usually the Torah says simply, “And G-d spoke to Moshe.” Why is there an added introduction here of “And He called”?
Rashi explains: “Every speech, every statement, and every command was preceded by a call, an expression of affection.”
Before every communication from G-d to Moshe there was a loving call and closeness. The Torah writes it here once in order to teach that this was always the case.
But this was not merely affection for Moshe as a private individual. Moshe represented the entire Jewish people. We see this after the sin of the Golden Calf, when G-d tells Moshe, “Go descend.” Rashi explains: “I granted you greatness only for their sake.” Moshe’s entire existence was for the Jewish people. Therefore, when G-d called Moshe with affection, it was truly an expression of love for all of Israel.
For this reason, the Jewish people chose to call the Chumash specifically “Vayikra,” even though “The Torah of the Kohanim” better describes the actual content of the book. The word “Vayikra” expresses the bond, love, and closeness between G-d and the Jewish people.
Devarim: The Repetition of the Torah
Devarim also begins in a unique fashion: “These are the words that Moshe spoke to all Israel on the other side of the Jordan, in the wilderness, in the plain, opposite the Sea of Reeds, between Paran and Tofel.”
At first glance, the verse is difficult to understand. Moshe was standing in the plains of Moav before entering the Land of Israel, so why mention all these other places?
Rashi explains that Moshe wished to rebuke the Jewish people for the things they had done in the wilderness, but he did so indirectly and respectfully, “because of the honor of Israel.”
He did not explicitly mention the sins themselves. He merely hinted to the locations where they occurred, and they understood on their own what he meant. Like if someone says, “Remember the Twin Towers….“Let us make sure it never happens again.” There is no need to spell it out. Everyone understands.
Therefore, although the name “The Repetition of the Torah” perfectly captures the content of the book, the Jewish people chose to call it “Devarim,” emphasizing the respectful and sensitive way Moshe spoke to the Jewish people.
Bamidbar: The Book of Countings
This brings us to this week’s portion. Today we begin the Chumash of Bamidbar, which opens with the command: “Count the heads of the children of Israel,” the command to count the Jewish people.
This raises the question: Why does G-d need to count the Jewish people? Does He not know how many Jews there are?
Rashi answers: “Because of His love for them, He counts them constantly.”
Rashi explains that counting is an expression of love. A person counts something precious. A parent counts his children again and again while traveling, not because he does not know how many children he has, but because they are precious to him. So too, G-d repeatedly commands the Jewish people to be counted out of love and affection. (Likkutei Sichos vol. 23 p. 67)
But here one small detail seems difficult.
Seemingly, the name “The Book of Countings” or Numbers should have been the name the Jewish people themselves adopted, because it most clearly expresses G-d’s love for Israel through the counting. So why do we continue to call the Chumash specifically “Bamidbar”?
Perhaps we can explain that the name “Bamidbar” itself highlights the merits of the Jewish people, as the prophet Yirmiyahu says at the opening of his book: “So says Hashem: I remember for you the kindness of your youth, the love of your bridal days, your following after Me into the wilderness, into an unsown land.”
Rashi explains: “My desire to have mercy upon you comes from remembering the kindness of your youth… What was that kindness? Your following My messengers Moshe and Aharon out of an inhabited land into the wilderness with no provisions for the journey, because you trusted in Me.”
The name “Bamidbar” expresses the Jewish people’s love for G-d, and that is something we are not willing to give up.
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