Pninim U'Peliyos on the Weekly Parsha – Answers

(For the questions see the back page of the booklet)

1) Although Kayin's murder of Hevel is the first death explicitly recorded in the Torah, the Ichud B'Chidud (5777) points out that Hevel was not actually the first creature to die.

Rashi writes that after Hashem created the Leviathan and its mate, He slew the female Leviathan so that the pair would not reproduce and overwhelm the world. According to this, the female Leviathan was the first of Hashem's creations to die.

2) The Rit Elgazi reportedly remarked that had he been present at the time of man's creation, he would have suggested two modifications.

First, he would have advised that human beings be created with detachable limbs. If a person's leg became injured, for example, he could simply remove it and allow it to rest, rather than having to confine his entire body to bed.

Second, he suggested that a person should have been created with a small opening leading directly to the stomach. When it came time to eat, one could simply place the necessary nourishment inside and close the opening again. In this way, countless hours spent eating could be saved and devoted instead to Torah study. (Cited in Otzer Pela'os HaTorah pg. 44)

3) The Ba'al HaTurim comments on the pasuk, “Ha'ishah asher nasatah imadi hi nasnah li min ha'eitz va'ochel” (“The woman whom You placed with me, she gave me from the tree, and I ate” [Bereishis 3:12]), that Chavah struck Adam HaRishon with a branch from the Tree until he consented to eat from it.

The Ben Ish Chai, in Od Yosef Chai (Parshas Ki Seitzei), strongly rejects this interpretation, describing it as leitzanus and insisting that such a comment could never have originated from the Ba'al HaTurim.

It is noteworthy, however, that both the Moshav Zekeinim (Bereishis 3:12) and the Chofetz Chaim (Shem Olam, Kuntres Nefutzos Yisrael, ch. 5) cite this explanation. Certainly, if the Chofetz Chaim records it, it cannot be dismissed lightly.

Nevertheless, a fundamental question remains. If Adam ate only under duress, why was he punished? Surely an act performed under coercion should not incur liability.

Dayan Pozen zt"l of London (cited in Daf Al HaDaf, Chullin 139b) suggests a fascinating answer. Although Adam was coerced into eating, he nevertheless derived pleasure and enjoyment from the act. Rather than experiencing anguish or regret, he took satisfaction in the fruit. It was for that enjoyment, rather than merely for the act itself, that he was held accountable.

This insight sheds light on a famous Gemara in Chullin (139b). The Gemara asks:

“Where is Haman alluded to in the Torah?”

It answers: “Ha-min ha'eitz” – “From the tree...”

The meforshim explain the connection as follows.

Chazal teach (Megillah 12a) that Haman's decree against the Jewish people came because they were “nehenu” – “derived enjoyment” - from the feast of Achashverosh.

Why did Chazal emphasise that they enjoyed the feast? Why not simply say that they attended or ate at the feast?

The answer is that the Jews might have justified their participation by claiming that they were compelled to attend because of the king's authority. Their failing was not merely their attendance, but the fact that they derived pleasure from it and felt no inner discomfort regarding their involvement.

This is the connection between Haman and “Ha-min ha'eitz.” Just as Adam's punishment stemmed not merely from eating the fruit but from the enjoyment he derived from it, so too the Jews in the days of Achashverosh were judged because they enjoyed the royal feast.

4) Although most people assume that Adam’s exile from the Gan Eden was a punishment for eating from the forbidden fruit, the Ichud B’Chidud (5777) points out that the Torah gives a different reason. Hashem expressed a concern (3:22-23) that Adam might eat from the Tree of Life, which would enable him to live forever, so He removed Adam from the Garden to prevent this from happening.

5) The Medrash Rabbah (Bereishis Rabbah 22:12) relates that after Kayin murdered Hevel, he became terrified that either avengers or wild animals would kill him in retribution for his crime.

Although Kayin deserved punishment, Hashem did not wish to punish him immediately. Instead, He provided Kayin with a dog to accompany and protect him.

According to this Medrash, Kayin was the first person mentioned in the Torah to own a dog.

6) The fourth berachah in the weekday Shemoneh Esrei contains the names of Adam and his grandson Enosh (5:6), stating: "Atah chonen l'Adam da'as u'melamed l'Enosh binah" - “You graciously endow man with wisdom and teach mortals understanding.” (Torah Teasers)