Chazzan Michael Simon's Sheet - Parasha Bereishit 5781

29 Tishrei 5781

[3:3]

‫שבת בראשית‬ ‫ה׳תשפ׳׳א‬

Issue No: 463

‫זכור ושמור בדבור אחד נאמרו‬

‫ ל ֹא ת ֹאכְ לוּ ִמ ֶמּנּוּ וְל ֹא ִתגְּ עוּ בּוֹ פֶּ ן ְתּמֻ תוּן‬... ‫וּמ ְפּ ִרי הָ עֵ ץ‬ ִ

But of the fruit of the tree…you shall not eat, neither shall you touch it, lest you die When Hashem commanded Odom and Chavoh regarding the special eitz ha’da’as (Tree of Knowledge) in Gan Eden, He only mentioned not eating from it. Why then does Chavoh, in our possuk when conversing with the nochosh (serpent), extend the ban to include touching the tree? Rabbi Meir Shapiro in his sefer Rabbi Meir Omeir answers with a vort he heard from the tzaddik Rebbi Yisroel miChortkov. Before eating from the eitz ha’da’as Odom and Chavoh’s five physical senses were all equal as regards the ability of each one to perform the functions of all of the others – so one could for example breathe through one’s hand or smell with one’s ear. Only after their ‘sin’ were the senses segregated so that each was restricted to the performance of a single, dedicated function. Thus, it is possible to explain that when Chavoh mentions touching the tree, she is not actually adding anything because at that point it was possible to eat through touch. Further, once she touched the tree and ‘sinned’, the sense of touch no longer had the simultaneous power to taste or eat. For this reason, Chavoh did not die from touching the Tree as it no longer constituted an act of eating. The Malbim, however, offers a different explanation. He notes that Hashem commanded Odom in relation to the Tree of Knowledge before Chavoh was created and it was he, Odom, who added the prohibition against touching the tree in the hope that this would maintain its integrity as Hashem desired. After Chavoh was pushed into the tree by the serpent and nothing happened, she suspected that Odom had falsified the whole command. Thus, in the Malbim’s eyes, the primary sin effectively resulted from the first husband’s lack of faith in his wife.

[1:3]

‫ֹלקים י ְִהי־אוֹר ַוי ְִהי־אוֹר‬ ִ ֱ‫ֹאמר א‬ ֶ ‫וַיּ‬

Hashem said, “Let there be light”; and there was light Why does the Torah write vayehi ohr at this point, since the word vayehi generally signifies negativity or impending trouble?

Indeed, there are many examples of this usage, such as at the beginning of Megilas Esther, which portends the threat to the very existence of Am Yisroel that was to materialise during the reign of Achashverosh. Rebbi Menachem Mendel of Vishava explains the use of the word vayehi in the context of this possuk, which details the creation of light. As we know from the explanation of Rashi, Hashem originally created a primordial light that stretched from one end of the world to the other. However, Hashem also saw that this special light was not appropriate for those in the world who are resho’im (evildoers). Therefore, He felt the need to hide this primordial light. And where did He hide it? In the holy Torah. So we see that the light that we experience in this world is not that same light which Hashem created on the first day. Rather, it is merely a light to act as a foil and a contrast to the… page 2 We hope that these Divrei Torah, which are designed especially for use during the seudos, will ‫ בע״ה‬enhance your Shabbos and may they hasten refuos and yeshuos to all who need.

The Levush writes that on Shabbos we can attain higher levels of wisdom as it is a day especially designated for this purpose. Therefore, we should seek ways to increase the amount of Torah that we discuss on this holy day.

‫גוט שבת‬/‫ שבת שלום‬- ‫א געזונט׳ן ווינטער‬ ms

For all enquiries or to subscribe directly please reply to the email from EverywhereK Please look out for details of the forthcoming book/e-book to be printed by Kodesh Press

[4:4]

‫הוּא ִמ ְבּכֹרוֹת צ ֹאנוֹ‬-‫וְהֶ בֶ ל הֵ ִביא גַם‬ ‫וּמחֶ ְלבֵ הֶ ן‬ ֵ

Hevel also brought [an offering] from the firstling of his flock and from their fats The possuk immediately before describes how Kayin brought an offering mi’pri ho’adomoh – from the fruit of the ground. Our possuk describes Hevel’s offering, which as is known found favour in Hashem’s eyes. The Nesivos Sholom (Slonimer Rebbe) explains that the difference between the offerings brought by Kayin and by his brother, Hevel, together with the explanation for Hashem’s different response to each, can be gleaned from the last three words of the phrase above. Kayin did make the effort to bring an offering but he paid little or no attention to the quality of that which he offered up. Hevel, on the other hand, brought an offering mi’bechoros – from the most prized and select of his flock, and what’s more he included u’mei’chelveihen – their fats, the very choicest parts of the animals, as well. Hevel went to great lengths to ensure that only the very best was used for his offering; therefore, his was the one to be accepted. This, points out the Rebbe, is an important and timely lesson for all of us. In our service of Hashem – whether in learning Torah, davening or performing mitzvos, we must always strive to perform at the very highest level of which we personally are capable and to dedicate ourselves to pursuing excellence in all that Hashem requires of us. This is a timely reminder as the Tishrei yomtov period fades and we embark on the task of consolidating our new-found madreigo (level) of spirituality, achieved through diligence and with sincere commitment to bettering ourselves in the coming year – may it be a year of only brocho and simchah for the whole of Klal Yisroel.

** ‫** חדש‬

‫עלינו לשבח לאדון הכל‬ As we begin a new cycle of leyning, coming refreshed and revitalised from the uplifting davening and mitzvos of Chodesh Tishrei, we considered it would be appropriate to introduce iy’’H a new feature, focussing on a well-known, but perhaps less well appreciated tefiloh. The tefiloh of Oleinu has a central role in the mussaf of Rosh Hashonoh and Yom HaKodosh and is treated with reverence. Its recitation at the end of each daily tefiloh may not command the same level of kavonnoh, yet its significance is undiminished. Over the coming weeks we hope bez’’H to feature various insights to elevate your recitation of it as a zechus for you and for Klal Yisroel.

Mimini Michoel

Continued from page 1

… darkness of the nights. This, says Rebbi Menachem Mendel, is the explanation of the possuk [which we recite a number of times over the Yomim Noro’im (High Holydays)]: ‫אור עולם באוצר חיים אורות מאופל אמר‬ ‫ ]אור עולם[ – ויהי‬the primordial light which stretched from one end of the world to the other [‫ ]באוצר חיים‬is hidden in the treasure chest of life, which is the Torah; [‫ ]אורות מאופל‬the light that we see is only something to conquer the darkness, [‫ ]אמר ויהי‬therefore Hashem said ‫ויהי‬, using an expression of pain or anguish. The anguish in these circumstances is that we are not fitting to witness the primordial light itself. [I once heard an explanation brought in the name of an odom godol (great man) as to why the word ‫ ויהי‬is considered to foreshadow trouble and strife, whilst its counterpart ‫ והיה‬indicates good times ahead. Each word has at the beginning a vov hafucho [the conversive vov], a grammatical device that diametrically alters the tense of the verb. So the word ‫ ויהי‬represents, through the use of the future tense of the verb ‘to be’, something that is due to happen but, with the addition of this vov and the change to the past tense, is something that you wish had already occurred (such as many might view a trip to the dentist). By contrast, ‫והיה‬, which uses the past tense, signifies something that has already happened but with the addition of the vov hafucho causing the verb to change to the future tense, it conveys the wish that the event was still in the future and yet to transpire (such as a family simcho).]