Bereishis – Page 13 – Peninim on the Torah

Hashem saw that the light was good, and Hashem separated between the light and the darkness. (1:4)

If the light was so “good” and the darkness less positive, why did Hashem merely separate them? Why did Hashem not banish darkness to some abyss, permitting “light” to shine all day? Why do they have equal time? Horav Yosef Chaim M’Bagdad, zl, explains that darkness increases our appreciation of light. He recounts an incident involving the Baal Haflaah, who was in need of a minyan at his home. After he was able to gather ten men, he realized that one of them was not desirable for a minyan. Thus, he sought another person. The individual in question was no…

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Rabbi L. Scheinbaum In Bereishis, 5759

And Hashem made the two great luminaries, the greater luminary to dominate the day and the lesser luminary to dominate the night. (1:16)

Chazal tell us that originally the sun and moon had been the same size. The moon complained, asking, “How can two kings rule simultaneously?” In other words, the moon felt that one of the luminaries should be diminshed in size. Hashem, thereupon, told the moon to diminish itself so that the sun would be the dominant luminary. Chazal characterize the moon’s remark as inappropriate. The moon receives its light from the sun. Thus, the sun is the mashpiah, source of light, and the moon is the mekabel, reflecting the light it receives from the sun. This was unacceptable to the…

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Rabbi L. Scheinbaum In Bereishis, 5759

Therefore a man shall leave his father and his mother and cling to his wife. (2:24)

Is this really the way it is supposed to be? For what purpose do parents spend their lives raising children, enduring hardship, frustration, and at times, pain? When their son grows up, should he reject them in order to cling to his wife? This cannot be the Torah’s intention. Radak says that the pasuk only implies a physical separation. His attachment to his wife requires him to move out of his home of origin in order to establish a new home with her. This writer once heard an explanation for this pasuk that sets the tone for marriage. While one…

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Rabbi L. Scheinbaum In Bereishis, 5759

Hashem turned to Hevel and to his offering…But to Kayin and to his offering He did not turn…This annoyed Kayin exceedingly…And Hashem said to Kayin, “Why are you annoyed?” (4:4,5,6)

Hashem is questioning Kayin about the source of his depression. Does not the Torah, however, in the preceding pasuk clearly state the reason for Kayin’s annoyance: Hashem’s rejection of his offerings. Is that not enough reason for one to be despondent? Horav Chaim Brisker, zl, gives a practical explanation to the query. Hashem asked Kayin, “Why are you really upset? Is it because your korban,offering, was not accepted, or is there a deeper reason, the fact that your brother’s korban was accepted?” Quite possibly Kayin’s dejection was not due to his own rejection by the Almighty. Perhaps the real problem…

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Rabbi L. Scheinbaum In Bereishis, 5759

This is the book (account) of the descendants of Adam. (5:1)

The Torah enumerates the generations that descended from Adam Ha’Rishon. In his inimitable manner, Horav Moshe Swift, zl, suggests a homiletic interpretation of this pasuk. “The book of life is the generations of man.” There are all kinds of books. Some are worth reading, while others are nothing more than trash. Some books teach valuable lessons with profound meaning, while other books leave no lasting impression. We are pages in the book of life written by our parents. They are the cover, the binding that holds the pages together. We write the pages based upon the way that we act…

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Moshe Marcovich In Bereishis, 5758

And Hashem Elokim called to the man, and said unto him, ‘Where are you?’” (3:8)

It seems strange that Hashem, Who knows everything, asked Adam, “Where are you?” Obviously, Hashem knew where Adam was. The Midrash tells us that Hashem certainly knew where Adam was; He just wanted to talk to him, to engage him in conversation. Hashem wanted to interact with Adam, to get him to open up and talk about the act that he had committed. Horav Moshe Swift, zl, offers a thoughtful insight. Whenever one senses a rift in a relationship, he should maintain contact in order to sustain hope of reconciliation. The tragedy is when there is no contact. When a…

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Moshe Marcovich In Bereishis, 5758

And dust shall you eat all the days of your life. (3:14)

What to some individuals may be perceived as a curse could actually be a blessing in disguise — and vice versa. The serpent was cursed with having to eat tasteless dust his whole life. Imagine being relegated to a life in which one’s entire sustenance is without any taste. A life of no satisfaction, no pleasure, is truly a curse. But is it? While the serpent’s food is not appealing, it is always available. He never has to worry about the source of his next meal. We have only to ask someone who struggles to earn a livelihood how…

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Moshe Marcovich In Bereishis, 5758

And Adam named his wife Chavah, because she was the mother of all living. (3:20)

Adam and Chavah, the first humans, serve as an example. From the perspective of marriage, as well as human relationship in general, they represent a living lesson in the manner in which one interrelates with others. Horav Zalman Sorotzkin, zl, infers a compelling lesson from Adam’s reaction to Chava’s sin. According to some commentaries, Adam gave Chavah her name, a name emphasizing her positive contribution to humanity and prime focus in life–“the mother of all living,” after she had catalyzed his sin. Chavah caused Hashem to decree death on the world. Yet, Adam did not turn his back on…

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Moshe Marcovich In Bereishis, 5758

And Kayin brought an offering….to Hashem…and as for Hevel, he also brought (an offering). (4:3,4)

The average student of Chumash perceives the first two brothers as paradigms of good and evil. The Torah presents Kayin as a rasha, evil person, and Hevel as a tzaddik, righteous man. Is that really true? The Torah emphasizes that “Hevel also brought (a korban).” This implies that he was merely emulating his brother’s actions. Does that earn him a virtuous reputation? We may also question why Hashem caused Hevel to die childless. We have no remembrance of Hevel, just as nothing remains of Kayin, whose descendants all died in the Flood. The world was propagated from Sheis, their brother. …

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Moshe Marcovich In Bereishis, 5758

And Kayin said to Hevel his brother. (4:6)

We have no record of that conversation. We have no idea what they spoke about and what catalyzed the first murder. Targum Yonasan records a lengthy theological debate between Kayin and Hevel. Kayin offered strong criticism of Hevel’s way of life and of his belief in the Almighty. It went so far that Kayin exclaimed, “Les din v’les Dayan,” “There is no law and there is no Judge.” He rejected the Ribbono Shel Olam! The question that begs elucidation is simple: Why was Kayin so jealous of Hevel’s communion with some non-existent Deity? If Kayin believed in nothing, then he…

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Hashem saw that the light was good, and Hashem separated between the light and the darkness. (1:4)

And Hashem made the two great luminaries, the greater luminary to dominate the day and the lesser luminary to dominate the night. (1:16)

Therefore a man shall leave his father and his mother and cling to his wife. (2:24)

Hashem turned to Hevel and to his offering…But to Kayin and to his offering He did not turn…This annoyed Kayin exceedingly…And Hashem said to Kayin, “Why are you annoyed?” (4:4,5,6)

This is the book (account) of the descendants of Adam. (5:1)

And Hashem Elokim called to the man, and said unto him, ‘Where are you?’” (3:8)

And dust shall you eat all the days of your life. (3:14)

And Adam named his wife Chavah, because she was the mother of all living. (3:20)

And Kayin brought an offering….to Hashem…and as for Hevel, he also brought (an offering). (4:3,4)

And Kayin said to Hevel his brother. (4:6)

YEARS

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