Bereishis – Page 4 – Peninim on the Torah

ולא יחבששו

And they were not ashamed. (2:25)

Prior to eating of the Eitz HaDaas, Tree of Knowledge, Adam and Chavah had no idea concerning the significance of tznius, moral modesty/privacy. Thus, they were not embarrassed by their lack of clothing, since, as Rashi explains, the concept of tznius allows a person to distinguish between good and bad. In other words, tznius is the barometer and medium by which one determines whether his actions are good or bad. By maintaining a tznius demeanor in thought, action and dress, one diminishes the opportunity for, and possibility of, improper temptation that can lead to sinful behavior. Guarding against a breakdown…

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רופא חולי עמו ישראל

Roberto Szerer In Bereishis, 5778

Rofei cholei amo Yisrael. Who heals the sick of His nation, Yisrael.

The Yearos Devash teaches that, upon reciting the brachah, blessing, of healing, we are to also have in mind the Torah sages whose strength has been sapped due to their total dedication to Torah study. Prior to the cheit ha’eigel, sin of the Golden Calf, Torah students were muscular and powerful, but, following the sin, their strength waned. This (explains the Yearos Devash) is the reason that Moshe Rabbeinu’s arms became weary, to the point that he was no longer able to carry the Luchos, Tablets. Torah is our life-source, and our Torah sages are the conduit by which it…

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לא טוב היות האדם לבדו אעשה לו עזר כנגדו

Rabbi L. Scheinbaum In Bereishis, 5777

It is not good that man be alone, I will make him a helper corresponding to him. (2:18)

Eizer k’negdo is translated as – “a helper corresponding to him.” K’negdo usually means opposite him. How is this reconciled? Chazal teach: Zacha – naasis lo eizer; lo zachah – k’negdo, “If the man is worthy, the woman will be a helper; if he is not worthy, she will be against him.” The ideal marriage is not necessarily one of total agreement in all matters. Obviously, a good relationship has to allow for a difference of opinion. By their basic nature and temperament, man and woman are different; thus, they might have discrepant or differing views on various subjects. It…

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וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

Rabbi L. Scheinbaum In Bereishis, 5777

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

The concept of Hashem “walking” in the garden or the “sound” that He makes in the wind has anthropomorphic overtones which do not apply to Hashem, Who has no physical presence. Rashi and Ibn Ezra define kol as voice, rather than sound, and ruach as direction, rather than wind. This would be a reference to the direction of the sun at the end of the day. A voice travels as it increases with intensity. Thus, the pasuk is interpreted: And they heard the voice of Hashem steadily increasing in the garden towards the end of the day. Bearing this in…

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ויקרא ד' אלקים אל האדם ויאמר לו איכה

Rabbi L. Scheinbaum In Bereishis, 5777

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

At face value, this was not a question. Hashem certainly knew Adam’s whereabouts. Hashem was initiating a dialogue with Adam, so that he would not be afraid to repent. This, obviously, is a lesson for us when approaching someone – a student, a child, a friend who has erred – not to pounce upon him, “Why did you do it? How could you have acted so badly?” but rather, begin a conversation, get the subject relaxed, then ease into the reproof in such a manner that he will open up and be willing to repent. The word Ayeca, “Where are…

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וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Rabbi L. Scheinbaum In Bereishis, 5777

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

The Chasam Sofer, zl, teaches us a profound lesson, which, coming at the beginning of the Torah, should serve as a guide for us on how to view life through the lens of Torah. Hevel offered a korban, sacrifice. Hashem was pleased with Hevel’s offering. At the end of the day – where did this korban get him? What benefit did Hevel accrue as a result of Hashem’s turning to his korban? [This is a question likely to be asked by someone whose belief in Hashem and faith in the Torah system are, at best, deficient. A believing Jew does…

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בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5776

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

The opening pesukim of Sefer Bereishis detail the process of Creation. This process progressed over a period of six Creation days. The last day was yom Shabbos kodesh, the holy Shabbos, a day on which Hashem rested from Creation. It was after these days of Creation that the natural clock of time with which we identify began. The Talmud Rosh Hashanah, 32a, explains that the word bereishis, in the beginning, is much more than a chronological term which describes when it all began; rather, the word bereishis is the word which Hashem employed to commence creation itself. Horav Tzadok HaKohen,…

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בראשית ברא אלקים את השמים ואת הארץ

Rabbi L. Scheinbaum In Bereishis, 5776

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

The opening pesukim of Sefer Bereishis detail the process of Creation. This process progressed over a period of six Creation days. The last day was yom Shabbos kodesh, the holy Shabbos, a day on which Hashem rested from Creation. It was after these days of Creation that the natural clock of time with which we identify began. The Talmud Rosh Hashanah, 32a, explains that the word bereishis, in the beginning, is much more than a chronological term which describes when it all began; rather, the word bereishis is the word which Hashem employed to commence creation itself. Horav Tzadok HaKohen,…

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ויהי ערב ויהי בוקר

Rabbi L. Scheinbaum In Bereishis, 5776

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

The commentators discuss the essence of choshech, darkness: Was it nothing more than an absence of light; or was choshech a creation in the same sense as light? G-d created darkness. If we view darkness as the absence of light, we can understand why darkness preceded light. There was no light – hence, it was dark. According to the Gaon, zl, m’Vilna, who contends that darkness is a creation (I have no idea how to describe the void that “existed” prior to the creation of darkness), why did it precede light? They were both equal entities. Indeed, creating light first…

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וירא אלקים כי טוב

Rabbi L. Scheinbaum In Bereishis, 5776

And G-d saw that it was good. (1:10)

Horav Zelik Epstein, zl, Rosh Yeshivah of Shaar Torah, spent the early part of 1940 in Kelm, Lithuania. He was an aveil, mourner, for his father, and he required a thrice daily minyan to recite Kaddish. He felt that, at the time, while the war was raging, the most practical place to do this would be in Kelm. Already at a young age, his reputation as a talmid chacham, Torah scholar, preceded him. Additionally, he was proficient with a Hebrew typewriter. Thus, Rebbetzin Nechamah Leeba, daughter of the Alter m’Kelm and widow of Horav Tzvi Hirsch Broide, asked him to…

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ולא יחבששו

And they were not ashamed. (2:25)

רופא חולי עמו ישראל

Rofei cholei amo Yisrael. Who heals the sick of His nation, Yisrael.

לא טוב היות האדם לבדו אעשה לו עזר כנגדו

It is not good that man be alone, I will make him a helper corresponding to him. (2:18)

וישמעו את קול ד' אלקים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ד' אלקים בתוך עץ הגן

And they heard the sound of Hashem Elokim walking in the garden in the wind of the day, and Adam and his wife hid from before Hashem among the trees of the garden. (3:8)

ויקרא ד' אלקים אל האדם ויאמר לו איכה

Hashem Elokim called out to the man and said to him, “Where are you?” (3:9)

וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה... ויחר לקין מאד ויפלו פניו... ויקם קין אל הבל אחיו ויהרגהו

Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn… this annoyed Kayin exceedingly, and his countenance fell… Kayin rose up against his brother Hevel and killed him. (4:4,8)

בראשית ברא אלקים את השמים ואת הארץ

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

בראשית ברא אלקים את השמים ואת הארץ

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

ויהי ערב ויהי בוקר

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

וירא אלקים כי טוב

And G-d saw that it was good. (1:10)

YEARS

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