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“The snake was the craftiest of all the wild animals.” (3:1)

The “first sin” stands as the paradigm of all sin. As Horav Eli Munk z.l., notes, sin begins with a dialogue between the animal instinct and the human conscience.  The deciding factor of sin is, which one will prevail? How one responds to this question determines his own personal destiny and that of future generations. In the final analysis, the success or failure of mankind is dependent upon man’s attitude towards ethics and morality. The Torah’s narrative regarding man’s first breach in obedience is the story of all moral failings. Animals respond only to their instinct, while man is blessed…

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“And Hashem created the man.” (1:27)

There is an interesting Midrash relating to this pasuk. Man was created on the last day. If a person is worthy, he is told, “You came before the entire creation,” since he was the reason for the creation of the world. On the other hand, if he is not worthy, he is told, “Even a gnat preceded you, an earthworm preceded you.” Horav Boruch Sorotzkin z.l., explains this Midrash in the following manner: If man merits to fulfill his purpose in this world, if he is virtuous and carries out Hashem’s mandate, then he precedes creation. The purpose gave way…

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“And Hashem said let us make man in our image after our likeness.” (1:26)

Chazal teach us that prior to Adam’s creation, a dispute arose among the angels in Heaven. Those representing the middah, character trait, of chesed, kindness, encouraged his creation since he would perform acts of kindness. Speaking on behalf of the middah of emes, truth, the angels were very negative about his creation, since man is full of falsehood. Hashem responded to this conflict by “flinging” truth to the earth and creating man. This is perplexing.  Why would Hashem create man if he would be untrue? Obviously, this act of flinging truth to the earth was more of a response to…

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“And Hashem saw that the light was good so (and) Hashem separated the light from the darkness.” (1:4)

Rashi explains that Hashem saw that the light was good, but He did not want the light to rule together with or over the darkness. He let the darkness subsist, separating it from the light. This seems enigmatic. Why would Hashem create darkness and light together only to separate them afterwards? Why not simply create two separate entities completely distinct from one another from the beginning? Horav E.M. Bloch z.l., infers an important lesson from this pasuk. From the beginning of creation, Hashem instituted the important principle of separation.  Differentiation between two entities does not necessarily occur because they are…

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