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“The blood of your brother cries out to Me from the ground.” (4:10)

The word d’mei is written in the plural, lending itself to be translated as “bloods.” Chazal infer from this plural distinction that Kayin’s violent crime was not directed at Hevel alone. Indeed, he is held responsible for shedding the “blood” of all future generations. In an alternative interpretation, Chazal indicate that Hevel bled from different wounds. Not knowing how to kill his brother, Kayin flung sticks and rocks which inflicted many wounds upon his entire body. Only after he struck his neck did Hevel die. Hashem, upon demanding justice from Kayin, emphasized that each and every wound, every bit of…

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“And Kayin knew his wife, and she conceived and bore Chanoch, he became a city builder and named the city after his son, Chanoch.” (4:l7)

A name carries a great deal of meaning. What is the significance of Chanoch’s name that Kayin selected it over any number of similarly appropriate names? Also, why did he use the same name that he gave to his son for his first city? The Koheles Yitzchak relates a novel explanation for the use of this name, in the name of a Gadol Echod. In retrospect, Kayin was distressed over his reprehensible act of killing Hevel. He asked himself how someone of his stature and nobility could kill his brother in cold blood? Where did he get that burning passion…

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“These are the offspring of Noach — Noach was a righteous man.” (6:9)

The pasuk opens with an introduction to Noach’s offspring, but then continues by mentioning that Noach was a righteous man. Rashi cites the Midrash which explains that the primary progeny of the righteous are their good deeds. Children are our legacy, the chain with which we connect to our future.  Children are the way we eternalize ourselves.  They carry on from the point where we depart this world. So, too, are a person’s good deeds his precious legacy!  He is remembered by them, as they serve to inspire others to continue in the same path upon which he tread. The…

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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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