Bereishis – Page 14 – Peninim on the Torah

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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Rabbi L. Scheinbaum In Bereishis, 5757

“And Hashem said, ‘Let the earth cover itself with vegetation, plants that reproduce through seeds, fruit trees that are fruit…'” (1:11)

Rashi comments that Hashem had planned that the tree would have the same taste as the fruit. The earth disobeyed, generating trees that bore fruit, but which were not themselves fruit. Consequently, Hashem punished the earth together with man. The commentators explain that prior to the time that natural law was definitely established, Hashem had granted the earth an element of “creative” freedom. In addition, as the Rambam states in Hilchos Yesodei Ha’Torah, the various parts of creation have a living soul and consciousness of their own existence. Horav Eli Munk, zl, cites the Chizkuni, who offers the earth’s…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And Hashem said, ‘Let us make man.'” (1:26)

Shlomo Ha’Melech teaches us in Koheles 12:13, “When all is said and done, fear Hashem,… for that is the sum of man.” This is a remarkable statement! One who does not fear Heaven is an animal! Is the fear of G-d the true determining factor in one’s humanness? Perhaps it is a component in his physical makeup, but is it not bold to say that this is the primary, the sole factor, in his characterization as a human being? Horav Elchanan Wasserman, zl, claims that, indeed, one’s humanness is in direct proportion to his fear of G-d. The more…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And Hashem said, “Let us make man in our own image, after our likeness.'” (1:26)

This pasuk has been the source of abundant commentary. The plural form, “us,” seems to imply that Hashem consulted with others. Did the Almighty need assistance in order to create man? Chazal teach us that when Moshe wrote the Torah, he came to this pasuk and noticed the plural word “us.” He asked Hashem, “Master, why give heretics the opportunity to claim that there is more than one G-d?” Hashem responded, “Write! And whoever wants to err will err. Write, for if a great man ever says, ‘Why should I consult with others?’ they will tell him, ‘Learn from the…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And, Hashem, Elokim, formed the man of dust from the ground.” (2:7)

Chazal call attention to the fact that the word rmhhu is spelled with a double “yud”. They infer from this exceptional case the dual nature of man. Two yetziros, creations, came into being. Man is a composite of mortal and immortal, earthly and heavenly, the yetzer tov, the good inclination, and the yetzer hora, its evil counterpart. He is created for Olam Ha’zeh, this temporal world, and Olam Ha’bah, the Eternal world. Horav S.R. Hirsch, zl, notes that while there are two “yudin,” only one “yud” is enunciated. One yetzira is audible while the other is quiescent. One is predominant,…

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Rabbi L. Scheinbaum In Bereishis, 5757

“And Hashem, Elokim, fashioned the side that He had taken from the man into a woman.” (2:22)

The Midrash teaches us that Hashem “deliberated” before He created the first woman. Everything is influenced by the source from which it is created. Consequently, Hashem arranged it so that woman would not be created from any part of the body which would have an adverse affect upon her. He said, “If I create her from the head, she might become lightheaded. If I create her from the eyes, she might be overly curious, looking where she should not. If I create her from the ears, she might be predisposed to listen to gossip. If I create her from the…

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Sruly Schnair In Bereishis, 5756

“In the beginning, Hashem created.” (1:1)

In the Yalkut Shimoni, Chazal explain why the Torah begins with the letter “Bais.” The Midrash relates that when Hashem was about to create the world, each of the twenty-two letters of the Hebrew alphabet came before Him and asked that the world be created specifically with its letter. The “Taf” felt it should be first since it begins the word “Torah.” This scenario continued, with each letter vying for the honor of being chosen for this most sublime “occasion.” At the end, the letter “Bais” entered and said it should be selected since the Bais is used for blessing…

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Sruly Schnair In Bereishis, 5756

“And they heard the sound of Hashem… and the man and his wife hid from Hashem… ‘Where is Hevel, your brother?’ and he (Kayin) said, ‘I do not know, am I my brother’s keeper?'”(3:8, 4:9)

Two serious sins were committed in this parsha, one by a father and the other by his son. A remarkable lesson can be derived from the progression of the sins and the apparent degeneration in the attitude that the father and son each demonstrated towards his transgression. When Hashem confronted Adam, the Torah relates that he “hid” from Hashem. The Targum Yonasan comments that he hid out of shame. He simply could not face Hashem after what he had done. When Hashem inquired if Adam had eaten from the Eitz Ha’Daas, Adam immediately confessed his guilt. There was no cover-up,…

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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)

“And Hashem said, ‘Let the earth cover itself with vegetation, plants that reproduce through seeds, fruit trees that are fruit…'” (1:11)

“And Hashem said, ‘Let us make man.'” (1:26)

“And Hashem said, “Let us make man in our own image, after our likeness.'” (1:26)

“And, Hashem, Elokim, formed the man of dust from the ground.” (2:7)

“And Hashem, Elokim, fashioned the side that He had taken from the man into a woman.” (2:22)

“In the beginning, Hashem created.” (1:1)

“And they heard the sound of Hashem… and the man and his wife hid from Hashem… ‘Where is Hevel, your brother?’ and he (Kayin) said, ‘I do not know, am I my brother’s keeper?'”(3:8, 4:9)

YEARS

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