Bereishis – Page 16 – Peninim on the Torah

“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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“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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“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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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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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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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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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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But from the tree of knowledge of good and evil you shall not eat of it. (2:17)

It is interesting to note that the first “you shall not” given to man concerned forbidden food. This is a very significant introduction to the Torah for Klal Yisroel, whose daily domestic activities includes keeping the laws of Kashrus. From childhood till the end of life, the Jew is confronted with prohibitions regarding the various species which are rendered unfit due to organic blemishes, improper slaughter, admixtures of milk and meat, “chometz” on Pesach, and other restrictions. The need to eat and drink is basic, immediately after the need to breathe. Therefore, this history of the first sin of mankind…

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And Adam named all the domestic animals and the birds of the heavens, and all the wild animals. (2:20)

The Midrash states that Adam, after having named the various creatures, was asked by Hashem, “What shall your name be?” He answered, “I shall be called Adam . And what is My Name? asked Hashem. To this Adam responded, “Hashem.” This interchange between Hashem and Adam obviously demands explanation. We may suggest the following: Man is able to achieve the greatest levels of intelligence and culture. He can attain such heights of profundity that he is able to select the correct name which truly describes the essential characteristic of every living creature. However, he still may not understand his own…

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And Kayin told this to his brother Hevel, and it came to pass while they were in the field and Kayin rose up against Hevel his brother and slew him. (4:8)

What can we learn from that first tragic murder in the human family? It seems implied from the narrative that Kayin was in no way provoked by his brother Hevel, since no mention is made regarding the rejection of his offering. The Torah mentions only that Hashem was pleased with Hevel’s offering as opposed to Kayin’s. It seems that Kayin’s act of violence was not induced by a momentary impulse of blind jealousy. For were this true, Kayin would have killed him on the spot. The Torah only relates that a conversation took place between the brothers, which was folllowed…

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“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)

But from the tree of knowledge of good and evil you shall not eat of it. (2:17)

And Adam named all the domestic animals and the birds of the heavens, and all the wild animals. (2:20)

And Kayin told this to his brother Hevel, and it came to pass while they were in the field and Kayin rose up against Hevel his brother and slew him. (4:8)

YEARS

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