Bereishis – Page 7 – Peninim on the Torah

ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלביהן. וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn. (4:4,5)

The Torah informs us that Kayin brought of the fruit of the ground as an offering to Hashem. From the fact that the Torah underscores that Hevel’s sacrifice was derived from the choicest animals, we derive that Kayin’s offering was of a mediocre nature. Thus, Hashem turned to Hevel’s offering, rather than Kayin’s, because Hevel brought from the finest of his animals. This seems a bit difficult to accept. Since when is there a competition among “good,” “better,” and “best” before Hashem? The Almighty cares only about attitude, not product. The individual’s intentions determine the true nature of the sacrifice…

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ויאמר ד' לקין למה חרה לך ולמה נפלו פניך. הלא אם תטיב שאת ואם לא תטיב לפתח חטאת רבץ.

Rabbi L. Scheinbaum In Bereishis, 5772

And Hashem said to Kayin, “Why are you annoyed , and has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

The Baal HaTanya, zl, derives an important lesson concerning human nature from this pasuk. We note that the individual outlook of people varies in perspective. There are those who see negativity all of the time. They care about mitzvah observance and seek every opportunity to strengthen it, but at what expense? Everywhere they go, whatever comes into their line of vision, they see sin. Everyone but themselves, of course, is not observing Torah and mitzvos properly: Shabbos observance is not what it should be; people are not learning enough; their manner of dress reflects western society’s moral bankruptcy – and…

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לפתח חטאת רבץ ואליך תשוקתו ואתה תמשל בו

Rabbi L. Scheinbaum In Bereishis, 5772

Sin rests at the door. Its desire is toward you, yet you can conquer it. (4:7)

Herein lies the folly of man. True, the yetzer hora, evil inclination, is constantly on guard, looking for ways to entice us into sin. Man, however, does not have to succumb to its blandishments. He can prevail – if he so wants to: Im tirtzeh tisgaber alav. In Rashi’s immortal words, “If you want, you will prevail over it.” It is all up to us. If we want, we will succeed; if our desire for success is lackadaisical, we will fall into its clutches. The following episode gives meaning to the idea that it is all up to us. We…

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Rabbi L. Scheinbaum In Bereishis, 5771

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2-4)

Contrary to popular belief, the darkness of which the Torah speaks is not merely the absence of light. It is a specific creation, as it is clearly stated in Yeshayahu 45:7, Yotzeir ohr u’borei choshech – oseh shalom u’borei ra, “[I am the One] Who forms light and creates darkness, Who makes peace and creates evil.” The Midrash comments, “Great is peace, for Hashem did not commence His creation of the world with anything other than something which represents peace. What is this? It is light.” The Midrash goes on to cite the pasuk in Yeshayahu. We must endeavor to…

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Rabbi L. Scheinbaum In Bereishis, 5771

Hashem Elokim called out to the man and said to him, “Where are you?”… “The woman whom You gave to be with me – she gave me of the tree…” The woman said, “The serpent deceived me.” (3:9,12,13)

What really was the nature of Adam and Chavah’s sin, such that it necessitated their expulsion from Gan Eden? Ostensibly, it is because they ate of the Eitz HaDaas, Tree of Knowledge, and this is what is gleaned from the pesukim at first glance. However, Hashem did not banish them until after He had had a dialogue with them. Something in that conversation was the proverbial straw that broke the camel’s back. Something ensued from that conversation that made it evident to Hashem that they had to leave. Hashem “searched” for Adam and He called out, “Ayeca?” – “Where are…

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Rabbi L. Scheinbaum In Bereishis, 5771

Thorns and thistles shall it sprout for you. (3:18)

The Chidushei HaRim cited by Sifsei Tzaddikim explains that what seems as a curse is actually a blessing in disguise. Hashem had originally warned Adam, “On the day that you eat from the Tree of Knowledge, you will die.” Well, Adam ate and did not die. What happened? We must therefore surmise that the “curse,” “Thorns and thistles shall it sprout for you,” which is a reference to yissurim b’Olam Ha’zeh, affliction/troubles in this world, is not really a substantive curse. The alternative to “thorns and thistles” is death. Not a bad trade-off. The following episode supports this hypothesis, as…

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Rabbi L. Scheinbaum In Bereishis, 5771

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and his offering, but to Kayin and to his offering He did not turn. (4:3-5)

The Torah informs us that Kayin brought of the fruit of the ground as an offering to Hashem. From the fact that the Torah underscores that Hevel’s sacrifice was derived from the choicest animals, we derive that Kayin’s offering was of a mediocre quality. Thus, Hashem turned to Hevel’s offering, rather than to Kayin’s, because Hevel brought from the finest of his animals. This seems a bit difficult to accept. Since when is there a competition among “good,” “better,” and “best” before Hashem? The Almighty cares only about attitude, not product. The individual’s intentions determine the true nature of the…

Home -> 5771 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5771

And Hashem said to Kayin, “Why are you annoyed, and why has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

The Baal HaTanya, zl, derives an important lesson concerning human nature from this pasuk. We note that the individual outlook of people varies in perspective. There are those who see negativity all of the time. They care about mitzvah observance and seek every opportunity to strengthen it, but at what expense? Everywhere they go, whatever comes into their line of vision, they see sin. Everyone but themselves, of course, is not observing Torah and mitzvos properly: Shabbos observance is not what it should be; people are not learning enough; their manner of dress reflects western society’s moral bankruptcy – and the…

Home -> 5771 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5771

“Sin rests at the door. Its desire is toward you, yet you can conquer it.” (4:7)

Herein lies the folly of man. True, the yetzer hara, evil inclination, is constantly on guard, looking for ways to entice us into sin. Man, however, does not have to succumb to its blandishments. He can prevail – if he really wants to: In Rashi’s immortal words, Im tirtzeh tisgaber alav. “If you want to, you will overcome it.” It is all up to us. If we want, we will succeed; if our desire to succeed is lackadaisical, we will fall into the clutches of the yetzer hara. The following episode gives meaning to the essential idea that it is…

Home -> 5770 -> Bereishis

Rabbi L. Scheinbaum In Bereishis, 5770

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

Clearly, one’s interest is piqued when he notes that the Torah begins with the letter bais, the second letter of the alphabet, rather than the first letter, aleph. Why? This question has not eluded the commentators, who offer their varied explanations. The simplest and most straightforward explanation offered by the Midrash is that bais is the language of brachah, blessing, while aleph is the vernacular of arrur, curse. Upon commencing any endeavor, one wants to infuse it with blessing. Creation is certainly no different. How do we define blessing in contrast to curse? If we were to take the Midrash…

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ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלביהן. וישע ד' אל הבל ואל מנחתו ואל קין ואל מנחתו לא שעה

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. Hashem turned to Hevel and his offering, but to Kayin and his offering He did not turn. (4:4,5)

ויאמר ד' לקין למה חרה לך ולמה נפלו פניך. הלא אם תטיב שאת ואם לא תטיב לפתח חטאת רבץ.

And Hashem said to Kayin, “Why are you annoyed , and has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

לפתח חטאת רבץ ואליך תשוקתו ואתה תמשל בו

Sin rests at the door. Its desire is toward you, yet you can conquer it. (4:7)

When the earth was astonishingly empty, with darkness upon the surface of the deep… G-d said, “Let there be light,” and there was light… And G-d separated between the light and the darkness. (1:2-4)

Hashem Elokim called out to the man and said to him, “Where are you?”… “The woman whom You gave to be with me – she gave me of the tree…” The woman said, “The serpent deceived me.” (3:9,12,13)

Thorns and thistles shall it sprout for you. (3:18)

And Kayin brought an offering to Hashem of the fruit of the ground. As for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and his offering, but to Kayin and to his offering He did not turn. (4:3-5)

And Hashem said to Kayin, “Why are you annoyed, and why has your countenance fallen? Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door.” (4:6,7)

“Sin rests at the door. Its desire is toward you, yet you can conquer it.” (4:7)

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

YEARS

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