PARSHAS BEREISHIS | 29 TISHREI 5770 | 17 OCTOBER 2009

Parsha Perspectives
‫ויאמר קין אל הבל אחיו ויהי בהיותם בשדה‬
RABB I B IN YOMIN AD LER

members of the community were not

speaking with one another. Unexpectedly,
‫ויקם קין אל הבל אחיו ויהרגהו‬ the rabbi summoned the two adversaries
to his office with the intent of getting to the
“Kayin spoke with his brother Hevel. And it happened when root of their dissention. The rabbi
they were in the field, that Kayin rose up against his brother questioned each of them as to what they
thought the catalyst had been that led to
Hevel and killed him.” (Genesis 4:8) the long-standing feud. To the rabbi’s

T
surprise, neither man was able to recall the
his week’s parsha discusses the creation of the world, and most exact point in time when the feud began.
However, they both insisted that “such a
important, the creation of man. The Torah describes the birth of fight only could have occurred if there had
Adam and Chava’s (Eve’s) two sons, Kayin and Hevel (Cain and been good reason for it.”
Abel), and the ensuing battle between them. The incident between them Sadly, people often have fallouts in their
began rather innocuously, when Kayin offered a sacrifice to G-d, albeit an relationships because of “something that
happened long ago,” but have a hard time
inferior offering, from the flax that he had cultivated. Hevel, however, explaining why it had such terrible
offered a choice sacrifice, from the first born and the choicest of his sheep. repercussions. While the Torah omitted the
actual dispute that occurred between Kayin
and Hevel, the rabbis in the Midrash,
G-d rejected Kayin’s sacrifice but accepted Chava, Adam’s first wife. This presupposes debated the nature of the quarrelling
Hevel’s offering. Kayin was angry that that Adam had subsequently married a brothers’ discussion. It would seem that the
Hashem found favor in Hevel’s offering, second woman named Chava. The fourth Biblical omission and the sage’s elaboration
and remained angry despite Hashem’s and final opinion cited in the Midrash is demonstrate the idea that one can easily
explanation. The narrative abruptly turns to that the first Chava had already died and become embroiled in a dispute over
a scene which takes place in the field Kayin and Hevel were arguing over who trivialities. Clearly, something occurred
where Kayin rises and kills Hevel. What would marry the extra sister that was born between the brothers that instigated the
happened between the time that the two to Hevel. What is troubling about the tension. Nonetheless, they allowed the
brothers brought their sacrifices and the Midrash, however, is that all the opinions dispute to escalate to the point where the
ensuing murder? appear to ignore the original cause for origin of the debate was irrelevant.
contention. Kayin was upset because G-d
The Midrash offers numerous points of had rejected his offering and preferred his This incident is a lesson in how to maintain
view as to what occurred between Kayin younger brother’s offering over his. Would harmonious relationships with friends and
(Cain) and Hevel. One opinion offered by this not have been sufficient reason for relatives. While differences and disputes
the Midrash is that Kayin and Hevel Kayin to kill Hevel? are sometimes inevitable, it is essential to
struggled over land ownership. A second recognize that what unites us is more
opinion maintains that the two brothers A rabbi once related that when he was first important than what divides us.
were quarreling over who would have the hired by a synagogue, he ambitiously took
Bais HaMikdash, the Holy Temple, built in on the issue that seemed to be the most
their territory. A third opinion posits that troubling issue in the community at the Rabbi Adler can be reached at:
Kayin and Hevel disputed the right to marry time. For many years, two of the wealthiest rabbiadler@partnersintorah.org
Talking Points
1. FROM GOOD TO VERY GOOD
“And G-d saw all that He had made, and behold it was very
good. It was evening and it was morning, the sixth day.”
1:31
It was very good – At the conclusion of each of the
other days of creation it only says, “And G-d saw that
it was good.” Why at the end of the sixth day does it
refer to the creations of that day as “very good”?
Until the end of the sixth day, each creation was only
one part of an incomplete whole. Independently
each was “good,” but no more. Upon the conclusion
of the Six Days of Creation, when all was completed,
it was appropriate to comment on the entirety of
creation and state that it was “very good.” -
Rabbeinu Bachya
It was very good – Although it referred to all prior
creations as “good,” it referred to the creation of
man as “very good.” This is because man is the
pinnacle of creation and the reason for all the other
creations that were only created to assist him in his
mission to serve his Creator. Their creation was only
meaningful if there would one day be human beings
who could utilize them for his ultimate purpose.
Once man was created, their existence was validated
and now their creation too, attained a status of “very
good.” - Kli Yakar (Rabbi Shlomo Ephraim Lunshitz)
HaEmek Davar (Rabbi Naftali Zvi Yehuda
Berlin) adds that the words “very good,” refer
to the fact that all the created works of G-d
complement each other perfectly and work
together in perfect harmony. Rather than
compete with one another, each lends
support to the others in an area where one is
deficient. Thus, each creation is good, but
together, the strength of each is magnified and
they are deserving of the label, “very good.”
2. OFF WITH HIS HEAD
“And Hashem said to the serpent…And I will put hostility
between you and the woman, and between your offspring
and her offspring. He shall strike you on the head, and you
shall strike him on the heel.” 3:14-15
I will put hostility – The serpent intended for Adam
to die by eating first, and then he would marry Eve.
In response, G-d placed enmity between the serpent
and the woman and foreclosed any such possibility
for generations. – Rashi
I will put hostility – A serpent has no greater enmity
toward mankind than any other reptile. Rather, the
verse intends to convey that the serpent had a
special affinity for Eve and engaged her in
conversation often. She responded toward his
overtures and thus, was ensnared in his plot to
BEREISHIS
murder Adam. G-d’s solution was to remove this
special affinity and replace it with the standard
enmity that these beasts had for mankind. – Toldos
Yitzchak [Rabbi Yitzchok Karo]
He shall strike you on the head, and you shall
strike him on the heel – When he is a “head” – [i.e.
a leader because of his observance of Torah and
Mitzvos], then he will succeed in striking and
eliminating you. However, when he is a “heel” – [i.e.
lowly and disrespected because of his abandonment
of Torah and Mitzvos], then you will be able to strike
and eliminate him. – Or HaChaim (Rabbi Chaim ben
Atar)
The commentators explain that “He will strike
you ‘Rosh’ [on the head]” can also be
understood as a technique to successfully
vanquish the evil inclination as represented by
the primordial serpent. If we refuse to engage
him in conversation or even contemplate his
sinister suggestions, then we will swiftly
dispatch him and be rid of his influence. This
is called striking “Rosh,” i.e. first, before he has
a chance to penetrate our consciousness. If
however, he is allowed to peddle his wares
among us and we do not banish him
immediately and only seek to rid ourselves of
him once he’s well-ensconced, then victory
will be his. He will strike us from the “heel” i.e.
when his threat is only dealt with in delayed
fashion.
3. SUFFER NOAH LONGER
“Lemech lived one hundred and eighty-two years and had a
son. He named his son Noah, saying, ‘This one will bring
us rest from our work and the anguish of our hands, from
the soil which G-d has cursed.’” 5:29
This one will bring us rest from our work – Prior
to Noah’s time they had no agricultural tools and he
invented such tools for them. Furthermore, the earth
had been producing thorns and thistles when wheat
was sown as a result of Adam’s curse. This sorry
state ceased in the days of Noah. – Rashi
This one will bring us rest from our work - Were
they prophets that they knew that this child would
accomplish this in his lifetime?
• They did not call him this name at the time of his
birth. Rather, this was the name that was given to
him when they saw the ground change its habits
during his lifetime time. – Aderes Eliyahu (Rabbi
Eliyahu ben Slomo Zalman – The Gaon of Vilna)
• When Adam was cursed, the Almighty said to him,
‘The soil will be cursed because of you. In sorrow you
RABB I ELAZAR MEISELS
shall eat from it all the days of your life... until you
return to the ground…” The first child born after the
death and burial of Adam was Noah. Thus, it was
obvious that the birth of this child heralded the
removal of the curse of Adam. – Riv”ah
• Until the birth of Noah, all men were born with
their fingers fused together in web-like fashion. Noah
was the first one born with separate digits. This left
him too weak to plow the ground using his hands.
Forced to innovate, he invented the plow, which in
turn, made life easier for all of mankind. – Rav
Yehudah HaChossid
• When Adam was cursed by the Almighty, he
inquired how long the curse would be in effect. The
Almighty responded that it would continue until a
child is born circumcised. Noah was the first child
born circumcised so they knew that he must be the
one who would herald the new era. – Midrash
Rabbah
Sforno offers an explanation more basic than
all of the above. The name given Noah was
simply a prayer offered to the Almighty asking
that this child spell relief from the agony they
had encountered until his time. The Almighty
saw fit to grant their request and the curse of
Adam was lifted. Such is the power of a
heartfelt prayer that it can eradicate the most
serious of decrees.
Rabbi Meisels can be reached at:
rabbimeisels@partnersintorah.org
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KRIYAT HATORAH
Dear Rabbi,
As we embark upon another year of reading the Torah beginning from
Bereishis, I was hoping you could give me some background on how
this custom developed. Thank you so much for your help!
Grace B.
Grace,
Your excellent question is the subject of a
discussion in the Talmud [Tractate Bava
Kama 82a] which explains that after
traveling three days in the desert without
devoting time to studying Torah, the Jewish
people found themselves spiritually weak. In
response, the prophets among them arose
and decreed that from then on, three days
could not pass without a public Torah
reading which would ensure that this would
not occur again. The designated days were
Shabbat, Monday, and Thursday. Either one
person would read three verses, or three
people would read three verses each,
corresponding to the three classes of Jews:
Kohanim, Levites, and Israelites.
Much later, Ezra, who led the return of the
Jewish people to their homeland to rebuild
the Second Temple, instituted that ten
verses would be read by three individuals.
This number corresponded to the ten public
servants who spent their days immersed in
Torah study in the synagogue and ensured
that a minyan (quorum of 10 men) would
always be present.
Indeed, in Mishnaic times, it is clear that
these public readings were already standard
practice including many others such as
those for festivals and fast days.
The custom of reading an entire parsha
wasn’t always universal either. The Talmud
[Tractate Megillah 29b] makes reference to
the people in the west [i.e. Israel] who
would complete the entire Five Books in
three years. Rashi comments that their
practice was unlike ours which is to
complete the entire Torah in one years’ time
and restart on the Shabbat following Sukkos.
Already in the times of Maimonides it was
common practice to complete the entire
Five Books in one year as he writes, “The
common custom throughout all of Israel is
to complete the [reading of] the Torah in
one year. The cycle is begun on the Sabbath
after the Sukkos festival, reading the sidrah,
Bereshis. On the following Sabbath, Eileh
toldot; on the third, Vayomer Hashem el
Avram…We continue reading according to
this order until the Torah is completed,
during the Sukkos festival. There are those
who finish the Torah reading in a three-year
cycle. However, this is not a widely accepted
custom.”
More recent Halachic authorities [Shu”T
Reme”z, Perach Shoshanim etc.] have ruled
that we must abide by the widely accepted
practice to complete the Five Books each
year and may not opt to adopt the custom
of doing so over three years.
Initially, the reading was done by the
individual who was called up to the Torah.
Over time, the situation deteriorated to the
point where not all were capable of reading
from the Torah, and it became standard to
appoint a permanent reader who would
read on behalf of all who were called to the
Torah. They, in turn, would recite the
appropriate blessings. [Note: In order to
serve as the reader on behalf of the
congregation, the reader must be obligated
in the mitzvah as well. This effectively
RABB I ELAZAR MEISELS
disqualifies a minor from serving in this
capacity. To symbolize his transition into the
world of adulthood, it has become
customary for a Bar Mitzvah to read from
the Torah, something unavailable to him
heretofore.] Furthermore, unlike today, the
reading was accompanied by a translator
who would translate the Hebrew into the
language spoken at that time which was
usually Aramaic. The translation was called,
“Targum,” and the translator was called, the
“Meturgamon.” Eventually, this practice too,
was discontinued.
Since the Five Books are broken into 54
sections, it was necessary to combine some
portions and read two together on one
Shabbat. During a leap year, this is not
always the case because of the additional
weeks that are added.
Aside from the weekly reading, there are
special readings that occur on Festivals and
designated Shabbatot. Some of those have
their origin in the Torah, such as Parshas
Zachor, wherein we recall the mitzvah to
destroy the wicked Amalek.
May we celebrate the completion of this
Torah-reading cycle together with all of Israel
in a rebuilt Jerusalem!
Rabbi Elazar Meisels
Rabbi Meisels can be reached at:
rabbimeisels@partnersintorah.org
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 TABLE TALK
FOR DISCUSSION AROUND THE SHABBAT TABLE
RABBI LABEL LAM
The Torah relates that at the end of the 6th day
of creation, “And G-d saw all that He made and
behold it was very good.” (Bereishis 1:31) At the
near conclusion of the world’s creation, the
statement is made that the world is suddenly
“very good.” Why is the all of creation called
“very good” when each of the previous
individual day’s creations were merely “good”?
One answer would coincide with the popular
notion that the whole is greater than the sum of
its parts (see explanation of HaEmek Davar in
Talking Points #1). The Sages of the Midrash,
however, take a different approach. “Good” by
their definition, refers to the Yetzer Tov, the
positive inclination, and “very good” to the
Yetzer Horah, the negative (or evil) inclination!
Alternatively, “very good,” according to the
Midrash, refers to death.
‫)א‬
Why would the introduction of the
negative inclination transform a world
which was (only) good to “very good”?
‫)ב‬
How would the introduction of death
similarly alter the world to being “very
good”?
‫)ג‬
At this point Adam and Chava (Eve) had
not yet violated the commandment not to
eat from “the tree of the knowledge of
good and evil,” and hence, were not yet
destined to die. How then is “death” even
relevant at this point?
Rabbi Lam can be reached at: rabbilam@partnersintorah.org
Soul Talk
The Mishnah in Avos (5:1) states that the
world was created with ten ‫מאמרות‬,
utterances. Based upon this, R’ Yochanan
adduces the obligation of reciting the verse
of ‫מלכיות‬, kingship, in the Rosh Hashanah
service (Rosh Hashanah 32a). Noting that
there are only nine utterances, the Gemara
explains that the word ‫בראשית‬, itself is
considered an utterance, for the creation of
heaven and earth mentioned in the verse came
about through speech, as indicated in the
verse, ‫בדבר ה' שמים נעשו‬, By the word of
Hashem, the heavens were made (Tehillim
33:6).
R’ Itzele of Volozhin (Peh Kadosh) wonders
why, in fact, the Torah did not use the
straightforward form of ‫ויאמר ה' יהי‬
‫ראשית‬, And Hashem said, ‘Let there be
reishis’ (of heaven and earth). Why is the
declarative form avoided?
He explains that the answer lies in the correct
understanding of the Midrash cited by Rashi
that ‫בראשית‬, means “for the sake of the Torah
and Israel,” both of which are called ‫ראשית‬.
Beginning with an allegory, he likens this to a
father who hired an outstanding and expensive
tutor to educate his son. Furthermore, he took
care of all his son’s needs in the best manner
possible, as to allow him to focus on his
studies, unencumbered by any worries. When
the son showed only mediocre results, the
father admonished him severely, saying,
“Everything that I have expended on your
behalf has been for naught!” The son, however,
responded, “Why are you rebuking me? Do I
not study and pray like any good Jew?” The
final retort in this easily imagined dialogue is
that of the father, who explains, “What you say
is true, and indeed, even if you were to sin you
would be called a Jew. But the goal that I was
working for and seeking from you was
excellence in Torah study and service of
Hashem, not mediocrity and complacency!
In a similar vein, when Hashem created the
world “for Israel and for Torah,” the idea was
not that it would be sufficient for each Jew to
perform a mitzvah from time to time, or to
study some subject of Torah on occasion. The
intent was that all Jews would engage
themselves in the study of Torah and
performance of mitzvos to attain a level
of ‫ ראשית‬- pre-eminence, elevation, and
distinction. Just as Hashem cares for all our
needs unstintingly, He expects that we too will
use all our resources and talents in observing
the mitzvos and attaining knowledge of the
Torah, and not be satisfied with levels that are
“adequate” or “acceptable.”
In this light, it is understandable why the verse
could not say ‫ויאמר ה' יהי ראשית‬, for
this would be tantamount to an absolute
declaration that there would be only excellence
and perfection in the world, and it would thus
become an integral and natural part of man’s
constitution. However, the will of Hashem is
that man have free choice to perform good or
evil, and to attain mediocrity or excellence. This
aspect of creation is thus presented in a way
that is understood as His Word, yet still leaving
its fulfillment and attainment in the hands of
man.
With permission from Artscroll’s Daily Dose