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Beit Midrash
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The Torah study is dedicatedin the memory of
Asher Ben Haim
In these p’sukim Adam is called for the time, "ish" (man), which is the primary word for a member of the male gender (as opposed to ha’adam, which is related to Adam’s specific name). Chava (Eve) is generally called "the woman," especially after the great sin, when she was decreed to suffer difficulties in childbearing (ibid. 3:16). Her given name, Chava, is also related to her role as the bearer of future generations of humans. Indeed, most of the description of human history throughout the parasha relates to the birth of children. (Note that the word, "toldot," refers both to begetting children and to history.) At the end of the parasha, there is an account of the powerful males who improperly grabbed women at will and had powerful sons. In total the verb for having children (yalad) appears in our parasha over forty times.
Before addressing the lessons behind these facts, let us observe another couple of things. In discussing man and woman in the "first perek," the Torah does not use the terms of ish and isha but the colder, more scientific terms of zachar (male) and n’keiva (female). The very end of the parasha describes Hashem’s "regret" at making man and His decision to erase all life on the face of the earth. This matter cannot be separated from the story of sexual impropriety that directly precedes these p’sukim. As Chazal tell us, humans’ failure to keep the rules of sexual conduct caused the problem to spread to the rest of creation. Animals began mating with other species, and even vegetation did not always reproduce according to its seeds (Yalkut Shimoni, Bereishit 47).
When man and woman can be described only as male and female, it is premature to talk about relationships and the birth of children from their interaction. When they are ish and isha, which hints at their sharing in their union Hashem’s Name, their union is significant. The couple’s relationship must not be limited to themselves, but must also be a means to inhabit the world. Deterioration in the standards in this matter may bring the disintegration of the world and even its destruction. In our times, when the challenges to the family unit are so daunting, we should learn the lesson of the beginning of the story of humanity.
Rabbis in Midrash
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D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
