Bereishis – Peninim on the Torah

לפתח חטאת רבץ ואליך תשוקתו ואתה תמשל בו

Sin rests at the door. Its desire is toward you, yet you can conquer it. (4:7)

Herein lies the folly of man. True, the yetzer hora, evil inclination, is constantly on guard, looking for ways to entice us into sin. Man, however, does not have to succumb to its blandishments. He can prevail – if he so wants to: Im tirtzeh tisgaber alav. In Rashi’s immortal words, “If you want, you will prevail over it.” It is all up to us. If we want, we will succeed; if our desire for success is lackadaisical, we will fall into its clutches. The following episode gives meaning to the idea that it is all up to us. We…

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ויאמר ד' לקין למה חרה לך ולמה נפלו פניך. הלא אם תטיב שאת ואם לא תטיב לפתח חטאת רבץ.

Rabbi L. Scheinbaum In Bereishis, 5772

And Hashem said to Kayin, “Why are you annoyed , and has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

The Baal HaTanya, zl, derives an important lesson concerning human nature from this pasuk. We note that the individual outlook of people varies in perspective. There are those who see negativity all of the time. They care about mitzvah observance and seek every opportunity to strengthen it, but at what expense? Everywhere they go, whatever comes into their line of vision, they see sin. Everyone but themselves, of course, is not observing Torah and mitzvos properly: Shabbos observance is not what it should be; people are not learning enough; their manner of dress reflects western society’s moral bankruptcy – and…

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ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלביהן. וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה

Rabbi L. Scheinbaum In Bereishis, 5772

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn. (4:4,5)

The Torah informs us that Kayin brought of the fruit of the ground as an offering to Hashem. From the fact that the Torah underscores that Hevel’s sacrifice was derived from the choicest animals, we derive that Kayin’s offering was of a mediocre nature. Thus, Hashem turned to Hevel’s offering, rather than Kayin’s, because Hevel brought from the finest of his animals. This seems a bit difficult to accept. Since when is there a competition among “good,” “better,” and “best” before Hashem? The Almighty cares only about attitude, not product. The individual’s intentions determine the true nature of the sacrifice…

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וקוץ ודרדר תצמיח לך

Rabbi L. Scheinbaum In Bereishis, 5772

Thorns and thistles shall it sprout for you. (3:18)

The Chidushei HaRim cited by Sifsei Tzadikim explains that what seems as a curse is actually a blessing in disguise. Hashem had originally warned Adam, “On the day that you eat from the Tree of Knowledge, you will die.” Well, Adam ate and did not die. What happened? We must therefore surmise that the “curse,” “Thorns and thistles shall it sprout for you,” which is a reference to yissurim b’olam hazeh, affliction/troubles in this world, is not really a substantive curse. The alternative to “thorns and thistles” is death. Not a bad trade-off. The following episode supports this hypothesis, as…

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ויקרא ד' אלקים אל האדם ויאמר לו איכה...ויאמר האשה אשר נתתה עמדי היא נתנה לי מן העץ...ותאמר האשה הנחש השיאני

Rabbi L. Scheinbaum In Bereishis, 5772

Hashem Elokim called out to the man and said to him, “Where are you?”… The woman whom You gave to be with me – she gave me of the tree… The woman said, “The serpent deceived me.” (3:9,12,13)

What really was the nature of Adam and Chavah’s sin, such that it necessitated their expulsion from Gan Eden? Ostensibly, it is because they ate of the Eitz HaDaas, Tree of Knowledge. This is what, at first glance, is gleaned from the pesukim. Hashem did not, however, banish them until after He had had a dialogue with them. Something in that conversation was the proverbial straw that broke the camel’s back. Something ensued from that conversation that made it evident to Hashem that they had to go. Hashem “searched” for Adam and He called out, “Ayeca?” Where are you? Clearly,…

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והארץ היתה תהו ובהו וחשך על פני תהום. ויאמר אלקים יהי אור ויהי אור...ויבדל אלקים בין האור ובין החשך.

Rabbi L. Scheinbaum In Bereishis, 5772

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2,3,4)

Contrary to popular belief, the darkness of which the Torah speaks is not merely the absence of light. It is a specific creation, as it is clearly stated in Yeshayahu 45:7, Yotzeir ohr u’borei choshech – oseh shalom u’borei ra. “(I am the One) Who forms light and creates darkness, Who makes peace and creates evil.” The Midrash comments, “Great is peace, for Hashem did not commence His creation of the world with anything other than something which represents peace. What is this? It is light.” The Midrash goes on to cite the pasuk in Yeshayahu. We must endeavor to…

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והארץ היתה תהו ובהו וחשך על פני תהום. ויאמר אלקים יהי אור ויהי אור...ויבדל אלקים בין האור ובין החשך.

Rabbi L. Scheinbaum In Bereishis, 5772

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2,3,4)

Contrary to popular belief, the darkness of which the Torah speaks is not merely the absence of light. It is a specific creation, as it is clearly stated in Yeshayahu 45:7, Yotzeir ohr u’borei choshech – oseh shalom u’borei ra. “(I am the One) Who forms light and creates darkness, Who makes peace and creates evil.” The Midrash comments, “Great is peace, for Hashem did not commence His creation of the world with anything other than something which represents peace. What is this? It is light.” The Midrash goes on to cite the pasuk in Yeshayahu. We must endeavor to…

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לפתח חטאת רבץ ואליך תשוקתו ואתה תמשל בו

Sin rests at the door. Its desire is toward you, yet you can conquer it. (4:7)

ויאמר ד' לקין למה חרה לך ולמה נפלו פניך. הלא אם תטיב שאת ואם לא תטיב לפתח חטאת רבץ.

And Hashem said to Kayin, “Why are you annoyed , and has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלביהן. וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn. (4:4,5)

וקוץ ודרדר תצמיח לך

Thorns and thistles shall it sprout for you. (3:18)

ויקרא ד' אלקים אל האדם ויאמר לו איכה...ויאמר האשה אשר נתתה עמדי היא נתנה לי מן העץ...ותאמר האשה הנחש השיאני

Hashem Elokim called out to the man and said to him, “Where are you?”… The woman whom You gave to be with me – she gave me of the tree… The woman said, “The serpent deceived me.” (3:9,12,13)

והארץ היתה תהו ובהו וחשך על פני תהום. ויאמר אלקים יהי אור ויהי אור...ויבדל אלקים בין האור ובין החשך.

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2,3,4)

והארץ היתה תהו ובהו וחשך על פני תהום. ויאמר אלקים יהי אור ויהי אור...ויבדל אלקים בין האור ובין החשך.

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2,3,4)

YEARS

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