Bereishis – Page 7 – Peninim on the Torah

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…

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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…

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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…

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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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Rabbi L. Scheinbaum In Bereishis, 5770

With darkness upon the surface of the deep…and G-d separated between the light and the darkness. (1:2,3)

The darkness about which the Torah speaks is not merely the absence of light, but a specific creation, as we find in Yeshayah 45:7: Yotzeir ohr u’borei choshech, “He Who fashions the lights and creates darkness.” Chazal teach us that until light and darkness were separated by Hashem, they functioned b’arvuvya, in a mixture, implying that patches of light and darkness were intertwined with one another. Ultimately, the wonderful light that originated during Creation was of too great an intensity. Its spiritual quality was too pristine for the wicked of this world to enjoy. They were simply not worthy. Thus,…

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Rabbi L. Scheinbaum In Bereishis, 5770

“Let us make man in Our image and in Our likeness.” (1:26)

Adam, man, is the yetzir kapav shel Ha’kadosh Baruch Hu, fashioned by the hands of Hashem. He is the ultimate creation, exceeding all that preceded him. This is reason enough to reflect upon what it is that distinguishes Adam from all other creations. The commentators focus on various human attributes, which enable man to soar far beyond Hashem’s other creations. Let us focus on one of these attributes. Horav Simcha Bunim, zl, m’Peshischa traces the root of the word adam to damah, compare and contrast, distinguish and differentiate, analyze and understand. Man is gifted with the power to think and…

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Rabbi L. Scheinbaum In Bereishis, 5770

And Hashem Elokim said, “It is not good that man is alone; I will make him a helper corresponding to him.” (2:18)

In much the same way that Creation was not complete until Adam, man, was created, and Hashem declared him to be the crown of Creation, Hashem did not pronounce His “tov,” good, until woman, man’s corresponding helpmate, was created. Horav S.R. Hirsch, zl, notes that the Torah does not write, lo tov l’adam l’heyos levado, “It is not good for man to be alone,” but, rather, “this is not good; man being alone.” The emphasis is on Creation. As long as Man stands alone, it is altogether not yet good. The goal of perfection which the world is to attain…

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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)

With darkness upon the surface of the deep…and G-d separated between the light and the darkness. (1:2,3)

“Let us make man in Our image and in Our likeness.” (1:26)

And Hashem Elokim said, “It is not good that man is alone; I will make him a helper corresponding to him.” (2:18)

YEARS

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