The Parasha is well known for describing the creation of the world by Hashem. Thus, what seems to go unnoticed are the several disputes took place and their enormous consequences. On the second day Hashem said, “Let there be an expanse in the midst of the water, that it may separate water from water. Hashem made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so.” [Genesis 1:6-7] The Zohar relates that the lower waters complained to Hashem, “why did we deserve to be below while our friends deserved to be above, next to You? We also want to serve You and therefore we asked not to be separated and to be left in the lower world.” Their complaint was justified and certainly not motivated by personal motives. Their only concern was to be able to serve Hashem as they used to, prior to be separated. To further that point, the Zohar states that the lower waters were named “the seething waters” as stated in Psalm 124: “A song of ascents, Of David. Were it not for Hashem, who was on our side, let Israel now declare, were it not for the LORD, who was on our side when men assailed us, they would have swallowed us alive in their burning rage against us; the waters would have carried us off, the torrent would have swept over us; over us would have swept the seething waters.” The second dispute occurred on the fourth day, after the creation of the Sun and the moon. The Talmud [Chulin 60b] puzzles: “Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said to Hashem: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. Hashem therefore said to the moon: If so, go and diminish yourself.

The moon replied: Master of the Universe, since my remark was correct, why must I deserve to diminish myself? Hashem replied: As compensation, go and rule both during the day and the night. The moon retorqued: What is the greatness of shining alongside the sun? What use is a candle in the middle of the day? … God said to her: Go; let righteous men be named after you. Just as you are called the lesser [hakatan] light, there will be Ya’akov HaKatan, i.e., Yaakov our forefather (see Amos 7:2), Shmuel HaKatan the Tanna, and David HaKatan, i.e., King David (see I Samuel 17:14). Hashem saw that the moon was not comforted, therefore He requested: “Bring atonement for me, since I diminished the moon.” In other words, Hashem validated the complaint of the moon, and a fortiori that the complaint of the lower waters was justified. Despite the righteousness of their complaints, since a discord arose from it, the fire of the conflict started raging, and with this fire was created the Gehinom. There is no right or wrong in a dispute. Both are wrong and are being harmed. The third dispute occurred later when: “Cain brought of the fruit of the soil an offering to Hashem.” (Genesis 4:2) Thereafter it says: “And Heivel he too brought of the firstborn of his flocks and of their fattest, and Hashem turned to Heivel and to his offering. (Gen. 4: 3-4). The question is, why does the verse have to add: “he too”? It would have sufficed to describe what offering Heivel brought? Another difficulty is, what was the fundamental difference between their offerings so that Hashem accepted the offering of Heivel but not Cain’s? The Panim Yafos [Rav Pinchus Horowitz of Frankfurt] points that the answer can be found in the second Verse of Vayikra. The Torah states: “When a man from you brings a sacrifice to Hashem”. Chazal learn from the words “from you” [ם כ מ ,[that when the person brought a sacrifice, he must have in mind that in reality, he himself should have been the sacrifice, however, Hashem substituted the animal in his stead. Only then is the sacrifice complete. The concept behind this is called Mesiras Nefesh, the readiness to sanctify Hashem even at the cost of our life. This is the meaning of “from you”, your soul, as it shows that the actions are not superficial but are performed with the deepest of intents. Cain and Heivel Both brought a sacrifice, but Heivel “brought himself too”, while Cain brought his not out of conviction, but for himself, to keep receiving the blessings. This attitude denotes the selfishness behind one’s actions, he is not serving Hashem but serving himself. There is a famous Talmud [Brachos 20a] about this topic: “Rav Pappa said to Abaye: What is different about the earlier generations, to whom miracles occurred constantly and us to whom miracles do not occur? If it is because of Torah study; We are greater than them! Thus, with regard to miracles, when they used to declare a fast to pray for a drought to end, by Rav Yehuda only removing one shoe the rain would immediately fall, whereas we torment ourselves and cry out and no one notices us. Abaye said to Rav Pappa: The previous generations were wholly dedicated to the sanctification of Hashem’s name, while we are not as dedicated. They had Mesiras Nefesh.” The Baal Shem Tov relates how simple peasants rose to high levels in spirituality through Mesiras Nefesh. A person who serves Hashem with Mesiras Nefesh will merit, that Hashem will make miracles for him. It is also true when helping another Jew, if one goes out of his way, he will deserve miracles. Avraham Avinu was ordered to sacrifice his beloved son Yitzchak. This was true Mesiras Nefesh, and the merit of the Akeida is our outmost merit mentioned throughout the High Holy Days for millenials. Heivel too displayed this trait of character and in return the Arizal reveals he deserved that his Neshama returns as Moshe Rabbeinu, the eternal shepherd of the Bnei Yisrael. In every generation, the leaders have a sparkle of the soul of Moshe. The Prophet Micha [7:16] states: “As in the days of your exodus from the land of Egypt, I will show him wonders.” Chazal inform us, “him” is Moshe, who will come back with the Mashiach. The lesson we must learn is to avoid conflicts even when it requires Mesiras Nefesh, taking the blame despite not deserving it. Then, one will deserve miracles! [This week’s story is written independently as being a little bit long, but it illustrates that point].

By Rabbi Fridmann * [email protected] * 305.985.3461

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