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After Adam and Chava sinned by eating from the forbidden tree, God sharply condemns them both. He first turns to Adam and asks, "...Have you eaten from the tree from which I had told you not to eat?" Adam responds, "The woman which you have given me, she persuaded me and I ate." God then turns His anger towards Chava: "What is this that you have done?" Presumably, this question relates to the preceding dialogue between the Almighty and Adam, and God's rebuke to Chava involves her having led her husband to sin. However, Chava's response indicates that she was being chastised for her own eating from the fruit: "The snake persuaded me and I ate." If , as it appears, God rebuked Chava for her own eating from the tree, the question begs itself, why did God mention nothing of her having caused Adam to transgress the divine prohibition?

The Chidushei Hari"m suggests that herein lies a basic, psychological reality involving sin. God focused his rebuke of Chava on her having herself partaken of the forbidden fruit, for this was not only sinful of and within itself, but it also facilitated the next misdeed, namely, her persuading Adam to sin. Transgressions generally surface not as isolated incidents, but in the form of trends, of processes of gradual moral decay. Once Chava ate from the forbidden fruit, it was but a matter of time, tragically, that her next mistake would be made. We must always remain on guard not only to avoid individual forbidden acts, but to take note of our overall direction, so as to ensure that we are constantly moving forward, and not, God forbid, in reverse.

[Prepared by David Silverberg.]

Many commentators struggle to identify the difference between Kayin and Hevel, to answer the burning question of why Hevel's offering was accepted by God while Kayin's was not.

Rav S.R. Hirsch notes a subtle yet significant distinction between the Torah's depiction of their respective professions. Hevel was a "ro'eih tzon," a "shepherd of sheep." Kayin, however, was an "oved adamah," a "worker of the land." Hevel took care of sheep, but Kayin was an "oved" of the land, an expression which connotes subservience and even servitude. While Hevel worked, Kayin was subjugated by his work. Hevel's commitment to his career was loose enough that room was left for spiritual pursuits, for his loyalty to God. Kayin's devotion to his work, however, was absolute. "Oved adamah" can be read as, "a worshipper of the land." His loyalty to agriculture consumed his entire being - he could spare no loyalty to more lofty aspirations. Such an offering, then, could not possibly be accepted by the Almighty.

When the Ba'al HaTanya (the first Lubavitcher Rebbe) was imprisoned on false charges, a distinguished dignitary came to meet with the rebbe as part of the investigation. In the course of conversation, he recognized the rebbe's overpowering intellect and unique spiritual qualities, and decided to ask him a question which had been troubling him for some time relating to the story of Adam and Chava. He didn't understand why when God first approaches Adam after the sin he asks, "Where are you?" Why would the omniscient God not know where Adam was? The rebbe explained that the question, "Ayeka?", "Where are you," relates not to physical location but rather to Adam's overall stature in the world. "Where are you?" In what sort of state do you find yourself? How much have you accomplished? Where are you headed? Are you living your life in accordance with the principles established by the Almighty? Needless to say, such a question serves as the most appropriate introduction for God's rebuke of Adam for having partaken of the forbidden fruit.

We all must pay close attention to the divine call, "Ayeka?" We need to stop every so often and think, where are we going? What is this all about? All our work and toil - wherein lies the meaning behind it all? Adam responded, "I was afraid." May we all conduct our lives in such a way that we need not fear the voice which asks us, "Ayeka?"

We all experience times of elevation, of enlightenment. But these moments of vision tend to fade quickly, seeming to leave no lasting effect. If so, what is the value of these experiences?

Rabbi Akiva Tatz, in his book Living Inspired, suggests a resolution. Every individual has tremendous potential for spiritual growth. If man would be left to his own, he would not understand the greatness of his potential, and so would not take the initiative to reach these heights. As an act of kindness, God grants us moments of relevation. The uplifting moment is meant to show us the level which we ultimately have the ability of attaining as a natural state of being. This message is particularly relevant in the wake of the season of Chagim. God structured the year so that the first month is a period of elevation; we accept God as King on Rosh Hashana, return to Him on Yom Kippur, and rejoice in our reunion during Sukkot. After Tishrei, we immediately enter bitter Mar Cheshvan, the only month devoid of a single holiday or date of national remembrance. The message is clear. At the beginning of each year God lifts us up, inspiring us and showing us the heights we have the ability to reach during the coming year. Then he puts us down, charging us with the challenge of climbing to these heights on our own.

[Prepared by Hillel Langenauer]

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