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ארור אתה מכל הבהמה ומכל חית השדה... ועפר תאכל כל ימי חייך

“Accursed are you beyond all the animals and all the beasts of the Ofield…and dust shall you eat all the days of your life.” (3:14)

One wonders if this is much of a punishment. On the contrary, the snake will never have to search for food. Why does Hashem say to the snake, “Accursed are you beyond all the animals and all the beasts of the field”? We derive from here that an easy life, a life without challenge and trial, is not necessarily a blessing. We grow and develop from our challenges. Horav Moshe Shternbuch, Shlita, remembers when a bachur about to be married asked Horav Moshe Schneider, zl, Rosh HaYeshivah in London, for a brachah, blessing, prior to his wedding. Rav Moshe asked…

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ויברך אלקים את יום השביעי ויקדש אתו

G-d blessed the seventh day. (2:3)

The Midrash relates that once the Roman Caesar went out for a stroll. In the course of walking, he entered the Jewish neighborhood. It was Shabbos, and the aroma of delicious Shabbos foods permeated the air. The Caesar was enchanted by the essence. He sent for Rabbi Yehoshua ben Chananya, a leading sage, and asked, “Why do the Jewish foods have such a savory fragrance to them? I have never smelled anything so delectable.” Rabbi Yehoshua replied, “We have a unique spice called Shabbos that creates a sweet aroma in our food.” “Please obtain this spice for me, so that…

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נעשה אדם בצלמנו כדמותנו

Let us make Man in Our image, after Our likeness. (1:26)

What is the meaning of man being formed in G-d’s image? Certainly man has a corporeal form, quite unlike Hashem, Who has no corporeality. Furthermore, what is meant by the phrase, “Let us make Man”? Horav Moshe Shternbuch, Shlita, gives a compelling explanation. The concept of man as he was created, is not limited to what we see with our human eyes. Man was designed to be much more than a two- legged creature. Man is man only when he lives up to his spiritual potential and integrates his spiritual dimension with his physical entity. This is consistent with Chazal’s dictum,…

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ויהי ערב ויהי בקר

“And there was evening and there was morning.” (1:5)

The Midrash interprets the reference in the pasuk to night and day from a different perspective. “It was night” denotes the activities of the wicked, while “it was morning” is a reference to the actions of the righteous. Hashem asserts that the light is good. It seems strange that the Torah would have to tell us that Hashem favors the actions of the righteous, symbolized by the light. Such a statement is not novel. Certainly, Hashem prefers the activities of the righteous. We do not need a Midrash to teach us this lesson. The Dubno Maggid, zl, gives a practical…

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