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And he called his name Enosh, then began (men) to call in the Name of Hashem. (4:26)

The explanation typically offered for the phrase cited above seems to contradict the reality of those times. Particularly during the generation of Enosh, the decadence of idol worship became the prevalent lifestyle. How can this be reconciled with “then began to call in the name of Hashem”? Rabbi Zvi H. Farber z.t.l. suggests a novel interpretation of this pasuk. He explains that when he emigrated to London, he was impressed by the public display of religious observance. The synagogues were named Machazikei Hadaas, Shomrei Shabbos; the butcher stores proudly displayed their adherence to kashrus, and so on. At first his…

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And He placed at the east of Gan Eden the Keruvim and the flaming sword which turned every way. (3:24)

Rashi translates the keruvim in the pasuk above as “angels of destruction.” This definition contrasts with Rashi’s interpretation in Parashas Terumah of the keruvim which were above the Aron Ha’Kodesh. There Rashi describes keruvim as having the sweet angelic faces of children. Rabbi M.M. Epstein z.t.l.  suggests an educational lesson to be derived from Rashi. The future of a young child is dependent upon his education. If he is brought to the Ohel Moed, to the Bais Ha’Mikdash, to study Torah, then he has the opportunity to reach the zenith of spirituality. He can “hover’ over the Aron Ha’Kodesh, as…

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And Hashem said, “It is not good for man to be alone, I will make him a helpmate for him. (2:18)

In following the text we may wonder why the decision to give Adam a helpmate is followed by the episode of giving names to the various creatures. This is immediately followed by the statement that He had found no helpmate for Adam.  This would seem to indicate that the giving of the names is an essential part of the subject and a prerequisite for the creation of Chava. Rabbi A. Miller, Shlita, explains that, indeed, the giving of the names was actually a way of preparing Adam to receive a wife.  It was necessary to make Adam acutely aware of…

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And there were finished the heaven and the earth and all their hosts. (2:1)

The word “vayechulu” is usually translated as “were ended” or “were brought to perfection.” As the Ohr Ha’Chaim states, the root word vkf also signifies “to yearn.” When Hashem completed creation, He had to prevent His creatures from falling prey to the inertia which befalls every living being who lacks aspiration. He consequently imbued His creatures with a yearning, and quest for Divine Light. The term vkf expresses this yearning, which contains within it the ability to lose oneself entirely in spiritual thought. This longing represents an expression of the love crowning the work of creation. In citing the Ohr…

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And Hashem said; Let us make man in our image after our likeness. (1:26)

Just as a human head of state confers with his cabinet before issuing a decree or enacting a law, so does Hashem “take counsel” with His angels. When Hashem said, “Let us make man,” He was addressing His ministering angels, He was soliciting their “opinion” in the matter. The Midrash describes the following discussion that went on in Heaven: Some angels were opposed to Adam’s creation, while others were in favor. The middah, characteristic, of chesed, kindness, affirmed, “Let him be created,” because he will perform acts of kindness. The middah of emes, truth, stood in opposition. It protested, “He…

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