Bereishis – Page 11 – Peninim on the Torah

אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלקים ארץ ושמים

These are the products of the heaven and the earth when they were created on the day that Hashem G-d made earth and heaven. (2:4)

The Torah now focuses on the events preceding the creation of man. In the second interpretation he offers in his commentary to this pasuk, Rashi explains the word b’hi’baram, “when they were created,” to mean that Hashem created them with the letter “hay.” This is supported by the pasuk in Yeshayah 26:4, “With ‘kah’ (G-d’s Name is spelled with “yud” and “hay”), G-d created worlds.” In other words, b’hay baram means that the two worlds – this temporary world and the Eternal world – were created with the letters that connote Hashem’s Name, “yud” and “hay.” The letter “hay” was used…

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ויאמר קין אל הבל אחיו

Rabbi L. Scheinbaum In Bereishis, 5765

Cain spoke with Hevel, his brother. (4:8)

Targum Yonasan gives us a clue concerning the conversation that took place between the world’s first two brothers. Kayin said, “There is no Judge, and there is no Justice; there is only one world; there is no reward for the righteous and no punishment for the wicked.” Hevel, of course, disputed each point. These words led to physical violence, during which Hevel was killed. We wonder at Kayin’s hypocrisy. Here is a man who had just offered a sacrifice to Hashem, and he was distraught that Hashem was more pleased with Hevel’s sacrifice than his. If Kayin felt there was…

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ויהי ערב ויהי בקר

Rabbi L. Scheinbaum In Bereishis, 5764

“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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נעשה אדם בצלמנו כדמותנו

Rabbi L. Scheinbaum In Bereishis, 5764

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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ויברך אלקים את יום השביעי ויקדש אתו

Rabbi L. Scheinbaum In Bereishis, 5764

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

Rabbi L. Scheinbaum In Bereishis, 5764

“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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בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5763

In the beginning of G-d’s creating the heavens and earth. (1:1)

The Baal HaTurim notes that the last letters of the words Bereishisbara Elokim — taf, aleph, mem — spell out (when rearranged) theword emes, truth. This teaches us that the world was created via theattribute of emes. Interestingly, the Torah alludes to the word emes in anindirect manner, since the sequence of the letters is out of order. HoravShmuel David Walkin, zl, infers a profound lesson from here. The Torahteaches us that one must strive for the truth, regardless of the situation. One isnot obligated to be truthful only during times of smooth sailing in which hehas no extenuating circumstances…

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בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5763

TIn the beginning of G-d’s creating the heavens and earth. (1:1)

The Baal HaTurim notes that the last letters of the words Bereishis bara Elokim — taf, aleph, mem — spell out (when rearranged) the word emes, truth. This teaches us that the world was created via the attribute of emes. Interestingly, the Torah alludes to the word emes in an indirect manner, since the sequence of the letters is out of order. Horav Shmuel David Walkin, zl, infers a profound lesson from here. The Torah teaches us that one must strive for the truth, regardless of the situation. One is not obligated to be truthful only during times of smooth sailing…

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וירא אלקים את כל אשר עשה והנה טוב מאד

Rabbi L. Scheinbaum In Bereishis, 5763

And G-d saw all that He had made and behold it was very good. (1:31)

Life is comprised of successes and failures. Some of us have a greater number of successes. Others look at failure more often than at success. This is not a perfect world, but our perspective on life and the world can make a “world” of difference. Hashem created the world that we know in Six Days of Creation. He made some subtle changes during Creation in order to offset some of the problems that arose. Hashem first created light. This was a powerful, intense and very spiritual light. In fact, it was so spiritually illuminating that the wicked would never be worthy…

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ועץ החיים בתוך הגן ועץ הדעת טוב ורע

Rabbi L. Scheinbaum In Bereishis, 5763

And the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and bad. (2:9)

Sforno explains that daas, knowledge, means to focus one’s heart on (what is) good and evil. This explanation of the word daas, is also found in the phrase v’haAdam yoda, “and Adam knew,” i.e., he became aware and now concentrated his heart on her (Chavah). This is also why a relative is called a moda, as it says in Rus 2:1, moda l’ishah, “a relative of her husband,” for it is natural that one concerns himself with the needs of his relative. Horav Shmuel David Walkin, zl, infers from here that a relative is a moda, because the foundation of…

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אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלקים ארץ ושמים

These are the products of the heaven and the earth when they were created on the day that Hashem G-d made earth and heaven. (2:4)

ויאמר קין אל הבל אחיו

Cain spoke with Hevel, his brother. (4:8)

ויהי ערב ויהי בקר

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

נעשה אדם בצלמנו כדמותנו

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

ויברך אלקים את יום השביעי ויקדש אתו

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

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)

בראשית ברא אלקים את השמים ואת הארץ

In the beginning of G-d’s creating the heavens and earth. (1:1)

בראשית ברא אלקים את השמים ואת הארץ

TIn the beginning of G-d’s creating the heavens and earth. (1:1)

וירא אלקים את כל אשר עשה והנה טוב מאד

And G-d saw all that He had made and behold it was very good. (1:31)

ועץ החיים בתוך הגן ועץ הדעת טוב ורע

And the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and bad. (2:9)

YEARS

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