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“And Hashem saw that the light was good so (and) Hashem separated the light from the darkness.” (1:4)

Rashi explains that Hashem saw that the light was good, but He did not want the light to rule together with or over the darkness. He let the darkness subsist, separating it from the light. This seems enigmatic. Why would Hashem create darkness and light together only to separate them afterwards? Why not simply create two separate entities completely distinct from one another from the beginning? Horav E.M. Bloch z.l., infers an important lesson from this pasuk. From the beginning of creation, Hashem instituted the important principle of separation.  Differentiation between two entities does not necessarily occur because they are…

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“And Hashem said let us make man in our image after our likeness.” (1:26)

Chazal teach us that prior to Adam’s creation, a dispute arose among the angels in Heaven. Those representing the middah, character trait, of chesed, kindness, encouraged his creation since he would perform acts of kindness. Speaking on behalf of the middah of emes, truth, the angels were very negative about his creation, since man is full of falsehood. Hashem responded to this conflict by “flinging” truth to the earth and creating man. This is perplexing.  Why would Hashem create man if he would be untrue? Obviously, this act of flinging truth to the earth was more of a response to…

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“And Hashem created the man.” (1:27)

There is an interesting Midrash relating to this pasuk. Man was created on the last day. If a person is worthy, he is told, “You came before the entire creation,” since he was the reason for the creation of the world. On the other hand, if he is not worthy, he is told, “Even a gnat preceded you, an earthworm preceded you.” Horav Boruch Sorotzkin z.l., explains this Midrash in the following manner: If man merits to fulfill his purpose in this world, if he is virtuous and carries out Hashem’s mandate, then he precedes creation. The purpose gave way…

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“The snake was the craftiest of all the wild animals.” (3:1)

The “first sin” stands as the paradigm of all sin. As Horav Eli Munk z.l., notes, sin begins with a dialogue between the animal instinct and the human conscience.  The deciding factor of sin is, which one will prevail? How one responds to this question determines his own personal destiny and that of future generations. In the final analysis, the success or failure of mankind is dependent upon man’s attitude towards ethics and morality. The Torah’s narrative regarding man’s first breach in obedience is the story of all moral failings. Animals respond only to their instinct, while man is blessed…

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And Hashem said; Let us make man in our image after our likeness. (1:26)

Just as a human head of state confers with his cabinet before issuing a decree or enacting a law, so does Hashem “take counsel” with His angels. When Hashem said, “Let us make man,” He was addressing His ministering angels, He was soliciting their “opinion” in the matter. The Midrash describes the following discussion that went on in Heaven: Some angels were opposed to Adam’s creation, while others were in favor. The middah, characteristic, of chesed, kindness, affirmed, “Let him be created,” because he will perform acts of kindness. The middah of emes, truth, stood in opposition. It protested, “He…

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And there were finished the heaven and the earth and all their hosts. (2:1)

The word “vayechulu” is usually translated as “were ended” or “were brought to perfection.” As the Ohr Ha’Chaim states, the root word vkf also signifies “to yearn.” When Hashem completed creation, He had to prevent His creatures from falling prey to the inertia which befalls every living being who lacks aspiration. He consequently imbued His creatures with a yearning, and quest for Divine Light. The term vkf expresses this yearning, which contains within it the ability to lose oneself entirely in spiritual thought. This longing represents an expression of the love crowning the work of creation. In citing the Ohr…

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And Hashem said, “It is not good for man to be alone, I will make him a helpmate for him. (2:18)

In following the text we may wonder why the decision to give Adam a helpmate is followed by the episode of giving names to the various creatures. This is immediately followed by the statement that He had found no helpmate for Adam.  This would seem to indicate that the giving of the names is an essential part of the subject and a prerequisite for the creation of Chava. Rabbi A. Miller, Shlita, explains that, indeed, the giving of the names was actually a way of preparing Adam to receive a wife.  It was necessary to make Adam acutely aware of…

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And He placed at the east of Gan Eden the Keruvim and the flaming sword which turned every way. (3:24)

Rashi translates the keruvim in the pasuk above as “angels of destruction.” This definition contrasts with Rashi’s interpretation in Parashas Terumah of the keruvim which were above the Aron Ha’Kodesh. There Rashi describes keruvim as having the sweet angelic faces of children. Rabbi M.M. Epstein z.t.l.  suggests an educational lesson to be derived from Rashi. The future of a young child is dependent upon his education. If he is brought to the Ohel Moed, to the Bais Ha’Mikdash, to study Torah, then he has the opportunity to reach the zenith of spirituality. He can “hover’ over the Aron Ha’Kodesh, as…

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And he called his name Enosh, then began (men) to call in the Name of Hashem. (4:26)

The explanation typically offered for the phrase cited above seems to contradict the reality of those times. Particularly during the generation of Enosh, the decadence of idol worship became the prevalent lifestyle. How can this be reconciled with “then began to call in the name of Hashem”? Rabbi Zvi H. Farber z.t.l. suggests a novel interpretation of this pasuk. He explains that when he emigrated to London, he was impressed by the public display of religious observance. The synagogues were named Machazikei Hadaas, Shomrei Shabbos; the butcher stores proudly displayed their adherence to kashrus, and so on. At first his…

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In the beginning (Hashem) created. (1:1)

The Talmud (Megillah 9a) tells us about king Ptolemy, who gathered seventy two elders and implored them to translate the Torah into Greek. Rather than translating it in the correct form, in their translation.they wrote “,hatrc trc ohekt” – “Hashem created the Beginning.” Rashi attributes the deviation from the original text to logical reasoning. One would not have expected the name of the Creator to precede the creation itself (M’harsha). Therefore, had the elders preserved the sequence of the original text, Ptolemy might have misconstrued the Greek word for “in the beginning” to be the proper name for another deity…

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