Noach – Page 12 – Peninim on the Torah

“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, 5759

Noach was a righteous man…Noach walked with Hashem. (6:9)

Noach walked with Hashem. This seems to be a positive comment about Noach’s virtue, until we note that the Torah writes about Avraham Avinu, “Hashem before whom I walked,” (Bereishis 24:40). Rashi notes that Avraham walked in front, without assistance. Noach walked with Hashem; he needed the support of the Almighty to maintain his spiritual strength. Without prompting from Above, Noach would have faltered. Avraham, on the other hand, had the spiritual fortitude to single-handedly override the challenges that confronted him. Chazal use the term, “hisorrerus d’l’eila,” inspired from Above, in reference to Noach’s spiritual commitment. In contrast, Avraham…

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Rabbi L. Scheinbaum In Noach, 5759

Hashem said to Noach, “The end of all flesh has come before Me, for the earth is filled with robbery through them.” (6:13)

The people had become overtly corrupt. At first they committed immorality and idolatry. Then their sinning “progressed” to blatant robbery. Their covert sins led to overt corruption, for which Hashem would not forgive them. Rashi cites Chazal, who say that, indeed, Hashem did not seal their verdict until they began stealing from one another. This is enigmatic. Is stealing more sinful than immorality, idolatry and murder? Horav Dov Eliezrov, zl, explains that while stealing is certainly not as evil as the three cardinal sins of immorality, murder and idolatry, it is, however, the bitter root of evil. It indicates the…

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Rabbi L. Scheinbaum In Noach, 5759

Cham, the father of Canaan, saw his father’s nakedness and told his two brothers outside. (9:22)

Noach’s other two sons, Shem and Yafes, remained outside the tent out of respect for their father. They had no desire to take part in their father’s degradation. Not so Cham, who boldly entered the tent and emerged later to relate the scene that he had witnessed. Pirkei D’Rabbi Eliezer comments on the depravity of Cham. He himself was a father who should have set an example for his own children. He should have felt different about debasing his father, knowing fully well the impression this would leave on his own children. No, he took pleasure in observing and relating…

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Rabbi L. Scheinbaum In Noach, 5759

They said, “Come, let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

“We will make a name for ourselves” is the attitude one would expect from an individual with an insecure ego. Horav S.R. Hirsch, zl, remarks that becoming aware of one’s ego can lead to two possible attitudes: humility or arrogance. An obsession with one’s insignificance can either stimulate one to do something for the common good, to serve humanity, or it can drive him to defy what he believes is an inexorable destiny, to break the shackles of human limitations by revolting against Hashem. The people of that generation chose arrogance. They could not accept the fact that one’s worth,…

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Rabbi L. Scheinbaum In Noach, 5759

Now these are the chronicles of Terach, Terach begot Avram, Nachor and Haran…Haran died in the lifetime of Terach his father. (11:27,28)

The Torah traces the genealogy of Avraham Avinu. It records the names of his two brothers, Nachor and Haran, and adds that Haran died during his father Terach’s lifetime. Rashi cites the Midrash that claims that Haran actually died because of his father. Terach was an idol merchant who complained to the wicked Nimrod that his son, Avraham, had smashed his wares. Nimrod could not tolerate that someone “defaced” his idols, so he threw Avraham into a fiery furnace. Haran was challenged to decide between his brother and his king. Should he follow Avraham, whose belief in monotheism made sense?…

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Moshe Marcovich In Noach, 5758

May Hashem extend Yafes, but he will dwell in the tents of Shem. (9:27)

Horav Shabsai Yudelewitz, Shlita, tells a story which serves as an analogy demonstrating the message of this pasuk. There was once a wealthy man whose daughter had reached marriageable age. Alas, all the father’s money could do very little to compensate for her physical appearance which was, at best, homely. The shadchanim had given up hope of finding a suitable husband for this hapless girl. Suddenly, an idea dawned upon the father. He would look for a talmid chacham, a yarei Shomayim, a G-d-fearing ben Torah, who was devoted to Torah study. This individual would see beyond the physical and…

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Moshe Marcovich In Noach, 5758

These are the generations of Noach, Noach was a righteous man. (6:9)

The Torah begins by stating that it will list the “generations” of Noach. Instead, it proceeds to relate that Noach was a righteous man. Are we discussing his offspring or his good deeds? Rashi cites the Midrash that infers from this pasuk that the primary generation, the principle legacy of a righteous person, is his good deeds. This is what he bequeaths to the next generation. Horav Moshe Feinstein, zl, remarks that offspring and good deeds should be analogous. No good deed should be viewed as inconsequential. The same love that one manifests toward his offspring should, likewise, be demonstrated…

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Moshe Marcovich In Noach, 5758

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

The Torah emphasizes “his generations.” This word stimulates various interpretations of Noach’s true level of virtue. Was he virtuous only because he lived in a generation that was synonymous with evil? Or would he have been considered much more righteous had he lived in a truly virtuous society? Regardless of the outcome of this dispute, we have to wonder. What is the basis for these two opinions? What aspect of Noach’s virtue provokes question? Horav Eliyahu Schlesinger, Shlita, applies a thought from Horav Meier Shapiro, zl, to respond to this question. The quest for peace is most compelling. Every single…

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Moshe Marcovich In Noach, 5758

The dove came back to him…And behold an olive leaf it had plucked with its beak. (8:11)

The image of the dove returning with an olive branch in its bill has become the symbol of peace. Chazal tell us that the dove does not eat the bitter olive leaf. He was sending a message using this gesture. “Better that my food be bitter, but from Hashem’s hand, than sweet as honey but dependent upon mortal man.” Horav S.R. Hirsch, zl, understands this message to mean that freedom overrides bitterness. The sweetest food eaten under duress, beholden to others, is no longer sweet, while the most bitter food eaten in freedom suddenly becomes sweet. In his commentary to…

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

Noach was a righteous man…Noach walked with Hashem. (6:9)

Hashem said to Noach, “The end of all flesh has come before Me, for the earth is filled with robbery through them.” (6:13)

Cham, the father of Canaan, saw his father’s nakedness and told his two brothers outside. (9:22)

They said, “Come, let us build a city for ourselves and a tower whose top will be in the heavens, and we will make a name for ourselves. (11:4)

Now these are the chronicles of Terach, Terach begot Avram, Nachor and Haran…Haran died in the lifetime of Terach his father. (11:27,28)

May Hashem extend Yafes, but he will dwell in the tents of Shem. (9:27)

These are the generations of Noach, Noach was a righteous man. (6:9)

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

The dove came back to him…And behold an olive leaf it had plucked with its beak. (8:11)

YEARS

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