Noach – Page 11 – Peninim on the Torah

“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

Noach sent the dove out of the Ark in search of dry land to ascertain if the time had come when the Flood was finally over. The first time, the dove returned and Noach stretched out his hand, taking the dove back into the Ark. The Torah seems to be using this incident to tell us something. Why is it of any significance to us if the dove flew back into the Ark or was brought back in through Noach? Horav Yechezkel Munk, Shlita, Ram b’Yeshivas Telz, shared an insight with me which elucidates the matter. The generation of the…

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Rabbi L. Scheinbaum In Noach, 5762

“Shem and Yefes took the cloak and placed it on both their shoulders.” (9:23)

Rashi notes that the Torah uses the word vayikach, and he took, in the singular, as opposed to vayikchu, and they took. This teaches us that Shem actually exerted himself more than Yefes for this noble deed. Consequently, Shem’s descendants were privileged to receive the mitzvah of Tzitzis, while Yefes merited to receive respectful burial for his descendants. Rashi clearly teaches us that the difference between the rewards received by Shem and Yefes are directly linked with their relative actions on behalf of Noach. Shem received a “covering” of Tzitzis for the manner in which he covered his father. Yefes received…

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Rabbi L. Scheinbaum In Noach, 5762

“The whole earth was of one language and of common purpose.” (11:1)

We talk about achdus, unity, as the ideal ingredient for success among people. Yet, the Torah suggests that the sin of the people who built the tower of Bavel was precisely their unity –one language – one common purpose. Obviously, their unity was not an asset. When is harmony among people a detriment and when is it to their benefit? Moreover, in the Yerushalmi Megillah 1:9, Chazal clearly state that the people spoke seventy different languages, when in fact the Torah states that the punishment was to disperse them and divide them into different languages. Last, in giving a name…

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Rabbi L. Scheinbaum In Noach, 5761

“Noach was a righteous man, perfect in his generations.” (6:9)

Chazal offer a number of interpretations for the phrase “in his generations.” Some commentators interpret this as praise for Noach, who was able to transcend the evil even of his generation. Indeed, had he lived in a generation in which righteousness was the way of life, he would have been even greater. Others contend that he could stand out only in his own generation, in which evil was the standard. Horav Shlomo Margolis, Shlita, feels that “b’dorosov,” “in his generations,” reflects the limited effect of Noach’s righteousness – it lasted only during his generations. He was not able to inspire…

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Rabbi L. Scheinbaum In Noach, 5761

“And Cham being the father of Canaan.” (9:18)

It would have been sufficient to say, “And Cham was the father of Canaan.” Why does the Torah emphasize “hu” – “he,” as if there were something unique to be derived from the fact that Cham was Canaan’s father. Horav Sholom Schwadron, z.l., attributes Canaan’s inappropriate behavior to the way he was raised by Cham, his father. Indeed, the apple did not fall far from the tree. Cham – he – is the father of Canaan. He is responsible for the way Canaan acted. The son inherited his father’s genes, his base nature, his contemptible character, his repulsive behavior. Cham…

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Rabbi L. Scheinbaum In Noach, 5761

“Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk.” (9:20-21)

In the Midrash, Chazal comment regarding the word “vayochel,” which is related to “chullin” – “Nischalel v’naaseh chullin,” “he desecrated himself and became unholy.” Why? Because he planted a vineyard. He should have planted something else. We infer from Chazal that the actual planting of the vineyard was in itself a deficiency in Noach’s spiritual stature. His drunken stupor was the result of this deficiency, an offshoot of his previous error – planting the vineyard. We must endeavor to understand the severity of this “sin.” Wine can be–and is–used also for a more lofty purpose. Chazal say: “Ein simcha b’lo…

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Rabbi L. Scheinbaum In Noach, 5761

“And Shem lived five hundred years after begetting Arpachshad, and he begot sons and daughters.” (11:11)

Interestingly, in recounting the ten generations from Adam until Noach, the Torah writes the word, “va’yamos”, “and he died,” after each person that is mentioned. Upon mentioning the ten generations from Noach until Avraham however, the Torah uses the word, “ve’yechi,” and he lived,” referring to how long the individual lived. Why does the Torah make this distinction between the generations? Horav Yaakov Moshe Charlap, z.l., cites the Mishnah in Pirkei Avos 5:2, wherein it is stated: “There were ten generations from Adam to Noach which informs (us) how great is His (Hashem’s) patience, for all these generations continued to…

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Rabbi L. Scheinbaum In Noach, 5760

“Noach was a righteous man, perfect in his generations.” (6:9)

Chazal offer a number of interpretations for the phrase “in his generations.” Some commentators interpret this as praise for Noach, who was able to transcend the evil even of his generation. Indeed, had he lived in a generation in which righteousness was the way of life, he would have been even greater. Others contend that he could stand out only in his own generation, in which evil was the standard. Horav Shlomo Margolis, Shlita, feels that “b’dorosov,” “in his generations,” reflects the limited effect of Noach’s righteousness – it lasted only during his generations. He was not able to inspire…

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Rabbi L. Scheinbaum In Noach, 5760

“And Cham being the father of Canaan.” (9:18)

It would have been sufficient to say, “And Cham was the father of Canaan.” Why does the Torah emphasize “hu” – “he,” as if there were something unique to be derived from the fact that Cham was Canaan’s father. Horav Sholom Schwadron, z.l., attributes Canaan’s inappropriate behavior to the way he was raised by Cham, his father. Indeed, the apple did not fall far from the tree. Cham – he – is the father of Canaan. He is responsible for the way Canaan acted. The son inherited his father’s genes, his base nature, his contemptible character, his repulsive behavior. Cham…

Home -> 5760 -> Noach

Rabbi L. Scheinbaum In Noach, 5760

“Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk.” (9:20-21)

In the Midrash, Chazal comment regarding the word “vayochel,” which is related to “chullin” – “Nischalel v’naaseh chullin,” “he desecrated himself and became unholy.” Why? Because he planted a vineyard. He should have planted something else. We infer from Chazal that the actual planting of the vineyard was in itself a deficiency in Noach’s spiritual stature. His drunken stupor was the result of this deficiency, an offshoot of his previous error – planting the vineyard. We must endeavor to understand the severity of this “sin.” Wine can be–and is–used also for a more lofty purpose. Chazal say: “Ein simcha b’lo…

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“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

“Shem and Yefes took the cloak and placed it on both their shoulders.” (9:23)

“The whole earth was of one language and of common purpose.” (11:1)

“Noach was a righteous man, perfect in his generations.” (6:9)

“And Cham being the father of Canaan.” (9:18)

“Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk.” (9:20-21)

“And Shem lived five hundred years after begetting Arpachshad, and he begot sons and daughters.” (11:11)

“Noach was a righteous man, perfect in his generations.” (6:9)

“And Cham being the father of Canaan.” (9:18)

“Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk.” (9:20-21)

YEARS

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