5766

ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן וישע ד' אל הבל ואל מנחתו. ואל קין ואל מנחתו לא שעה.

Kayin brought an offering to Hashem of the fruit of the ground, and as for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and to his offering, but to Kayin and his offering He did not turn. (4:3-5)

There is a fundamental Halachah that is derived from the seemingly unceremonious depiction of the first murder in history. While Kayin was the innovator of the idea of offering a korban, sacrifice, to Hashem, it was Hevel who followed him with a korban of his own, but his was of a different nature. Kayin brought his offering from the inferior portion of his crop, while Hevel brought from the finest of his flock of sheep. We derive from here the concept of hiddur mitzvah, the obligation to beautify and enhance the performance of a mitzvah, as befits the king to…

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ויהי מקץ ימים ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן

Rabbi L. Scheinbaum In Bereishis, 5766

After a period of time, Kayin brought an offering to Hashem of the fruit of the ground; and as for Hevel, he also brought of the firstlings of his flock and from their choicest. (4:3,4)

Both Kayin and Hevel brought sacrifices to Hashem. Hevel’s sacrifice was accepted, while Kayin’s was not. Kayin was bitter and took it out on Hevel, whom he killed. So goes the incident of the first murder in history. The commentators, each in his own manner, delineate the characterizations of Kayin’s sacrifice that were unacceptable. Simply, Hevel gave of his choicest possessions, while Kayin did not. Is this a reason to lose it and kill Hevel? Furthermore, did Hevel deserve to die? Every occurrence is calculated and validated by a Divine computer. What about Hevel was inappropriate – on his lofty…

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ולאדם אמר...ארורה האדמה בעבורך...

Rabbi L. Scheinbaum In Bereishis, 5766

And to Adam He said, “…the ground will be cursed for your sake.” (3:17)

How often have we read these pesukim and ignored its message? Adam sinned, and he was punished. In detailing the punishment, Hashem says that the earth will be cursed for his sake, and he will have to go through various challenges and vicissitudes in order to earn his daily bread. Horav S.R. Hirsch, zl, makes note of the fact that at no point in Hashem’s verdict is a curse pronounced against man. The verdict is only against the ground and the animals. Man, however, is not placed under a ban for committing his first act of disobedience. In all that was…

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ארור אתה מכל הבהמה ומכל חית השדה על גחנך תלך ועפר תאכל כל ימי חייך.

Rabbi L. Scheinbaum In Bereishis, 5766

“Accursed are you beyond all the cattle and beyond all the beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life.” (3:14)

Hashem cursed the serpent with what seems to be an ambiguous curse. What are the repercussions of dirt being its staple forever? At least the serpent will always have ready access to its food, which is more than can be said for any other creature. Furthermore, why does the pasuk add the words: yemei chayecha, “days of your life?” It would have sufficed to simply write, “all of your days.” Why is emphasis placed on chayim, life? The Rebbe, zl, m’Piltz, explains that herein lies the greatest curse. Since the serpent will always have food available, it will never have…

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ויאמר האדם האשה אשר נתתה עמדי היא נתנה לי מן העץ ואכל

Rabbi L. Scheinbaum In Bereishis, 5766

The man said, “The woman whom You gave to be with me – she gave me of the tree, and I ate.” (3:12)

Adam seems to be placing the blame on his wife and on Hashem for facilitating the shidduch, matrimonial match. This creates a number of difficulties in understanding the meaning of the pasuk. First, why does he not take responsibility for his actions? After all, it is not as if Chavah fed him from the tree. Second, where is his sense of hakoras ha’tov, appreciation and gratitude, to Hashem for giving him a mate? Horav Chaim Mordechai Katz, zl, offers a practical explanation to Adam’s response. He first notes the verbosity of the pasuk. Adam says, “The woman whom You gave…

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ויאמר ד' אלקים לא טוב היות האדם לבדו אעשה לו עזר כנגדו

Rabbi L. Scheinbaum In Bereishis, 5766

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

Interestingly, the creation of Man is the only creation in which the word tov, “good”, is not mentioned. Regarding every other creation, the Torah writes, “Hashem saw that it was good.” Concerning man, however, the Torah writes, “It is not good that man be alone.” This indicates that man in his “single” state is not good. He is not yet complete. Every creation was complete and, thus, good – except for man, the apex of Creation. He needed a mate, a partner in life, before Hashem would put His seal of approval on him. This is why in the Talmud…

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ויאמר אלקים נעשה אדם בצלמנו כדמותנו

Rabbi L. Scheinbaum In Bereishis, 5766

And G-d said, “Let Us make man in Our image, after Our likeness.” (1:26)

Why is the word naaseh, let us make, in the plural form, used to describe the creation of man? It should have said, “I will make.” The Imrei Emes explains that man is not created complete with an array of middos tovos, positive character traits. The refinement of these character traits entails considerable hard work. Indeed, man is a microcosm of the animal world. The nature of all of the animals that preceded his creation is a part of him. He must refine and cleanse himself of any base character traits as he ascends the ladder of spirituality. He must…

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ויאמר אלקים נעשה אדם בצלמנו כדמותנו

Rabbi L. Scheinbaum In Bereishis, 5766

And G-d said, “Let Us make man in Our image, after Our likeness.” (1:26)

Why is the word naaseh, let us make, in the plural form, used todescribe the creation of man? It should have said, “I willmake.” The Imrei Emes explains that man is not createdcomplete with an array of middos tovos, positive character traits. Therefinement of these character traits entails considerable hard work. Indeed,man is a microcosm of the animal world. The nature of all of the animals thatpreceded his creation is a part of him. He must refine and cleanse himself ofany base character traits as he ascends the ladder of spirituality. He mustrecreate himself and become G-d-like. To accomplish this…

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YEARS

ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן וישע ד' אל הבל ואל מנחתו. ואל קין ואל מנחתו לא שעה.

Kayin brought an offering to Hashem of the fruit of the ground, and as for Hevel, he also brought of the firstlings of his flock and from their choicest. And Hashem turned to Hevel and to his offering, but to Kayin and his offering He did not turn. (4:3-5)

ויהי מקץ ימים ויבא קין מפרי האדמה מנחה לד'. והבל הביא גם הוא מבכורות צאנו ומחלבהן

After a period of time, Kayin brought an offering to Hashem of the fruit of the ground; and as for Hevel, he also brought of the firstlings of his flock and from their choicest. (4:3,4)

ולאדם אמר...ארורה האדמה בעבורך...

And to Adam He said, “…the ground will be cursed for your sake.” (3:17)

ארור אתה מכל הבהמה ומכל חית השדה על גחנך תלך ועפר תאכל כל ימי חייך.

“Accursed are you beyond all the cattle and beyond all the beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life.” (3:14)

ויאמר האדם האשה אשר נתתה עמדי היא נתנה לי מן העץ ואכל

The man said, “The woman whom You gave to be with me – she gave me of the tree, and I ate.” (3:12)

ויאמר ד' אלקים לא טוב היות האדם לבדו אעשה לו עזר כנגדו

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

ויאמר אלקים נעשה אדם בצלמנו כדמותנו

And G-d said, “Let Us make man in Our image, after Our likeness.” (1:26)

ויאמר אלקים נעשה אדם בצלמנו כדמותנו

And G-d said, “Let Us make man in Our image, after Our likeness.” (1:26)

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