Bereishis – Page 16 – Peninim on the Torah

And He placed at the east of Gan Eden the Keruvim and the flaming sword which turned every way. (3:24)

Rashi translates the keruvim in the pasuk above as “angels of destruction.” This definition contrasts with Rashi’s interpretation in Parashas Terumah of the keruvim which were above the Aron Ha’Kodesh. There Rashi describes keruvim as having the sweet angelic faces of children. Rabbi M.M. Epstein z.t.l. suggests an educational lesson to be derived from Rashi. The future of a young child is dependent upon his education. If he is brought to the Ohel Moed, to the Bais Ha’Mikdash, to study Torah, then he has the opportunity to reach the zenith of spirituality. He can “hover’ over the Aron Ha’Kodesh, as…

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Rabbi L. Scheinbaum In Bereishis, 5754

And he called his name Enosh, then began (men) to call in the Name of Hashem. (4:26)

The explanation typically offered for the phrase cited above seems to contradict the reality of those times. Particularly during the generation of Enosh, the decadence of idol worship became the prevalent lifestyle. How can this be reconciled with “then began to call in the name of Hashem”? Rabbi Zvi H. Farber z.t.l. suggests a novel interpretation of this pasuk. He explains that when he emigrated to London, he was impressed by the public display of religious observance. The synagogues were named Machazikei Hadaas, Shomrei Shabbos; the butcher stores proudly displayed their adherence to kashrus, and so on. At first his…

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Rabbi L. Scheinbaum In Bereishis, 5753

In the beginning (Hashem) created. (1:1)

The Talmud (Megillah 9a) tells us about king Ptolemy, who gathered seventy two elders and implored them to translate the Torah into Greek. Rather than translating it in the correct form, in their translation.they wrote “,hatrc trc ohekt” – “Hashem created the Beginning.” Rashi attributes the deviation from the original text to logical reasoning. One would not have expected the name of the Creator to precede the creation itself (M’harsha). Therefore, had the elders preserved the sequence of the original text, Ptolemy might have misconstrued the Greek word for “in the beginning” to be the proper name for another deity…

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Rabbi L. Scheinbaum In Bereishis, 5753

“And Hashem said, Let Us make man in Our image.” (1:26)

Horav Avigdor Miller, Shlita, notes that The word “okm”- image– is derived from the Hebrew word “km”– shadow. Man is, therefore, to be viewed as a reflection of Hashem. In effect, the Torah’s statement is a declaration of man’s distinction. In (Avos 3:18) it is stated, “ost chcj okmc trcba uk ,gsub vr,h vcj wokmc trcba”/ “Beloved is man that he was created in the Image; it is a special love that was revealed to him, in that he was created in the Image.” Through this pasuk, the Torah asserts that man is held in high esteem in the eyes…

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Rabbi L. Scheinbaum In Bereishis, 5753

“For with it He ceased from all His work which Hashem had created for it to continue to work.” (3:2)

Horav Yechezkel Avramsky, z.l., explains that when Hashem created the world, He left opportunity for man to participate. He gave man the role of partner in creation by placing him in control of the revelation of nature’s hidden treasures. When man explores the knowledge which is at the source of every natural power, he gains some control over the processes. His experience “tasting” creation makes him privy to the sublime pleasure produced by the mastery of the spiritual realm over the physical world. Over the ages, man has delved into the secrets of nature. He has sought to reveal the…

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Rabbi L. Scheinbaum In Bereishis, 5753

“It is not good that man should be alone, I will make him a helpmate opposite him.” (2:18)

The Torah‘s description of Chava as a helpmate “opposite” man seems peculiar. A helpmate should work side by side in a parallel relationship, rather than opposite! The Midrash infers from this expression that a wife can be either a “helpmate” or an “opposition”. If man is worthy, his wife will be a source of support and a helpmate. If he is unworthy, she becomes his opponent. Indeed, as the Tiferes Tzvi extends this idea, a helpful wife is one who encourages her husband to study Torah to the full extent of his ability. This applies to any endeavor. A wife’s…

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Rabbi L. Scheinbaum In Bereishis, 5752

And the man said, the woman whom you gave to be with me, she gave me of the fruit, and I did eat. (3:12)

The parsha begins relating the narrative of the first family by telling about the creation of man and his life’s companion. The entire paradise is there for both of them. Hashem commanded them to stay away from only one fruit in Gan Eden. When Adam and Chava strolled through the garden, Adam conceded to Chava’s wish and partook of this forbidden fruit. When Hashem confronted him, he did not forthrightly accept his responsibility, but he rather responded by blaming the entire event on his wife. The Midrash Tanchuma relates that Adam’s statement was doubly wrong. First, he indicated his own…

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Rabbi L. Scheinbaum In Bereishis, 5752

A fugitive and a wanderer you shall be in the land. (4:12)

Rashi explains that Kayin’s punishment was his loss of the privilege of dwelling continually in one place. He would always be a fugitive, running from one place to another. Kayin’s punishment seems somewhat peculiar since Hashem always punishes measure for measure. The punishment does not seem to be consistent with the transgression. Perhaps we may suggest an answer to these questions by applying the words of the Roziner Rebbe Z”l explaining the contrasting attitudes of Kayin and Hevel in light of their professions. The pasuk states “and Hevel was – hvhu– a shepherd of sheep, and Kayin was – vhv-…

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Rabbi L. Scheinbaum In Bereishis, 5752

And Kayin went out from the presence of Hashem (4:16)

The Midrash relates that after this incident Kayin met his father, Adam, who inquired about his form of punishment. Kayin responded, “I performed repentance and came to an understanding (compromise) with my Maker.” This Midrash goes on to imply that Kayin was the first one to have performed the mitzvah of Teshuva. This is inconsistent, however, with a later Midrash in Parashas Vayeshev in which chazal relate that Hashem stated that Reuven is considered to have been the first one to have repented properly. In order to respond to this question, we must first analyze Kayin’s repentance. The words that…

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Rabbi L. Scheinbaum In Bereishis, 5751

And Hashem spoke to them: Be fruitful and multiply. (1:28)

Hashem blessed both Adam and Chava, and to both of them He gave the command to fulfill the mission of mankind on earth. However, the increase of the human race presupposes something more than just begetting children. If the development of all species depends on the care which they give their young, how much more so is that true of humans. From the purely physical point of view, a child would have no chance of survival were it not for parental care. But the real increase of the human race lies not in the actual birth, but rather in the…

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And He placed at the east of Gan Eden the Keruvim and the flaming sword which turned every way. (3:24)

And he called his name Enosh, then began (men) to call in the Name of Hashem. (4:26)

In the beginning (Hashem) created. (1:1)

“And Hashem said, Let Us make man in Our image.” (1:26)

“For with it He ceased from all His work which Hashem had created for it to continue to work.” (3:2)

“It is not good that man should be alone, I will make him a helpmate opposite him.” (2:18)

And the man said, the woman whom you gave to be with me, she gave me of the fruit, and I did eat. (3:12)

A fugitive and a wanderer you shall be in the land. (4:12)

And Kayin went out from the presence of Hashem (4:16)

And Hashem spoke to them: Be fruitful and multiply. (1:28)

YEARS

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