It is known that the Torah is eternal in all people and in all times. Despite the fact that it preceded the creation of the world, it is also manifested through stories of a certain time period of the Patriarchs. Nevertheless, it needs to be re-garbed in stories of each time period. That is why it's called "Torah" for it reflects the language of "moreh derech" a guide for the way. In that case, we need to understand what guiding this pasuk is teaching us.

The opening verse of the Torah as explained by Rashi is as follows: "God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’’.

The essence of this is that the whole purpose of the world's creation was for the betterment of God's creations. After all, God didn't need to create anything for Godself because God is not like a person that is lacking in something and has to fill that void. God is without any lacking.

This is why creation had to happen for us as it says in Psalms 145:9 "God is good for all." As such, God created the world so that we can benefit from it. The essence of this enjoyment is joy we feel from performing mitzvot. Through that, we also delight in being in relationship with God. As a result of that, God actually gets delight as well. As the sages say, we sustain our father in heaven is like a parable of a parent that delights in its child. This helps us understand the Mishnah "don't be like servants serving a master in order to receive a reward. Rather, be like servants doing so without any expectation of a reward." Initially, this teaching seems to be redundant. After it says don't be one way in the beginning, it's implied that you should be the opposite, so why does it state it explicitly?

When we said earlier that a person needs to delight in their performance of mitzvot, that delight is a spiritual one akin to the feelings of the world to come. This is what they meant when they said "don't be like a servant..." That is to say, don't worship God with the expectation of a reward in the world to come. Rather, you should expect to feel right in that very moment an awakening of spiritual delight from the Heavens and this is what they meant when they said, "rather, worship God without any expectation." In other words, you're not waiting for something to come after the fact. The good that you're getting is the opportunity to do the mitzvah itself. Right when you've done it, you cause God delight.

This explains the Rashi on the beginning of the Torah. God does not do things for the purpose of fulfilling God's "desires." Rather God creates for God's entities. So here God created the world through the Torah as it says in Psalms 104:1"O LORD, my God, You are very great; You are clothed in glory and majesty," From this idea, God retracted Godself in order that there be a border and purpose for the world. The whole intention of creation was then for Israel to seek out the Torah and receive the full goodness therein.

With that in mind, the Torah should've begun with mitzvot as the major content. Why did it start with all these stories? The truth is, it is a mitzvah for us to tell the tale of the Exodus from Egypt like the Haggadah says "whomever adds to the telling of, this is praiseworthy." To understand this concept of "increasing" we know based on the statement from the Talmud that even trivial conversations of sages require learning. For it's impossible to always be learning Torah and sometimes you need to talk about material things. The fully righteous, even when discussing material things, cleave to God and their conversations too are Torah. For in them, they elevate souls in the same way that they do in Torah conversations. There are those that can be elevated through these types of conversations even more than in Torah-based ones because they don't feel as included in Torah conversations. Rather, they need the material talk.

This is the essence of the exodus from Egypt (yetziat mitzrayim) which is like the narrowness of the sea (metzer yam). That is to say, right at the banks of the sea is the true wisdom. Therefore, it's a mitzvah to always tell about the yetziat mitzrayim. The explanation being that in all times and moments, your words should be on this matter and this is why it says, anyone who prolongs the telling it is praiseworthy. It's not just on Pesach rather the whole year round that your words should be on this yetziat mitzrayim talk.

This then helps explain Yisrael loved Yosef. It is taught in the Zohar that God is called Ancient Israel and Yosef is the Righteous because he is constantly adding proper awe of God to raise up lower levels to God. The Targum Onkelos translates "he was a son of his older years" as his wise son and the explanation is that he would elevate people with his speech. They would be sustained by his wisdom so God made him this ketonet pasim for when a righteous person creates garb for God in the world, what should God reward them with but a cloak of passim? And "passim" is an acronym for Peh-mouth Sach-that discusses, Yetziat, Mitzrayim-the Exodus from Egypt.