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לא טוב היות האדם לבדו

It is not good that man be alone. (2:18)

This most telling pasuk defines the role of a wife in one’s life, ie, tov, good. When one is alone, he is missing that ingredient that transforms his life to “good.” The commentators, each in his own inimitable manner, offer their understanding of the word tov and how it affects – and is realized in – marriage. Years ago, I was privy to a conversation between a gadol, Torah giant, and a distinguished lay leader. The lay leader was sitting shivah, mourning the untimely passing of his wife, and the Rosh Yeshivah, who had sadly undergone a similar tragedy a…

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ויאמר אלקים נעשה אדם בצלמנו כדמותנו

And G-d said, “Let us make Man in Our image, in our likeness. (1:26)

We have the ability to perceive and study the most difficult subjects, to plumb the depths of the most intricate areas of science. When it comes to self-knowledge, however, some individuals still believe in the heresy of Darwinism. Horav Nissim Yagen, zl, explains it practically: “Because man thinks that he is himself a form of animal, therefore he believes that he descends from a monkey. If he would only recognize his actual inner essence, his extraordinary potential, he would be incapable of ever believing that he has descended from apes!” One who does not know or understand the value and…

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וישלחהו ד' אלקים מגן עדן לעבד את האדמה אשר לקח משם

So Hashem G-d banished him from Gan Eden to work the soil from which he was taken. (3:23)

The sin of Adam HaRishon had immediate and long-lasting repercussions. It was now impossible for Hashem to allow him to remain a guest in Gan Eden. Eating from the fruit of the Eitz HaDaas had changed him from a creation whose entire focus was spirituality – who had no inclination for anything but good – to a man who could now discriminate between good and bad. He was on a higher spiritual plane than animals, but was no longer on a level on par with angels. Man had now become unique among the terrestrial creatures, just as Hashem is unique among…

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בראשית ברא אלקים

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

Elokim is the Name of Hashem which denotes the attribute of Middas Ha’Din, Strict Justice. Rashi quotes the Midrash that posits that: Bitchilah, at first, alah b’machshavto, it entered “His mind” to create the world with Din, Justice; Ra’ah, He saw, that ein ha’olam miskayeim, the world under strict judgment cannot survive; He added Rachamim, the Attribute of Mercy, to temper the Din. Justice is the ideal state of the world, with man being treated as he deserves. If he acts inappropriately – he is punished. If he is virtuous – he receives reward. It is tit-for-tat, according to one’s…

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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

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

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

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

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

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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