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And Cham saw…his father’s nakedness and told his two brothers. And Shem and Yafes took a garment…and covered the nakedness of their father and their faces were backward. (9:22,23)

We have here before us a distinction between the two reactions among Noach’s sons, the reaction of Cham as opposed to that of his brothers, Shem and Yafes. Cham observes an indiscretion on the part of his father, and he immediately exploits it. Not only does Cham jest about his father’s failing, but he also goes out of his way to publicize it. He shows no filial respect whatsoever. His two brothers, on the other hand, throw the mantle of love over their father’s weakness; they turn their heads away, so even they would not view their father’s shame. We…

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“Make for yourself an ark of gopher wood.” (6:14)

The Torah recounts the construction of two “structures” the Ark and the Mishkan. In a lecture to a group of students, Horav Yitzchak Hutner, zl, commented that these two structures can serve as metaphors to describe the disparity between Jewish education during pre-World War II Europe and its parallel in contemporary society. The Mishkan was an edifice dedicated to spiritual ascendancy. All the people who resided in proximity of the Mishkan were “spiritually correct.” They were not exposed to harmful environmental influences which were antithetical to their faith in Hashem and His Torah. Their commitment to the Almighty was not…

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And the land was filled with corruption. (6:11)

In the Midrash, Chazal teach that “corruption” refers to idolatry. We may wonder why idolatry stands out as the primary sin of that generation. What is there about “chamas,” corruption, that infers idolatry? Horav Yaakov Kaminetzky, zl, responds by first defining the essence of idolatry. We are taught that if a certain city has decided to reject one ritual of the taryag, 613 mitzvos, regardless of the type of mitzvah, that city is declared an “Ir Hanidachas,” a city that went astray and is to be totally destroyed. Accordingly, asks Rav Yaakov, why should the fate of the generation of…

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And the earth had become corrupt before G-d, and the earth became filled with violence. (6:11)

The text seems to imply that these people were corrupt only in the eyes of Hashem. In the eyes of society, however, they apparently did no wrong. What type of people were they that they were paragons of virtue according to the rules of society, while they were iniquitous before Hashem? Horav David Feinstein, Shlita, cites Chazal in the Talmud Sanhedrin 57A who define “,ja,u”, corrupt, as referring to immorality and idolatry. These are sins that do not really hurt anybody. Does anyone suffer if a person chooses to bow down to idols? Who is hurt by the immoral activities…

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Noach walked with Hashem. (6:9)

Describing Avraham Avinu’s relationship with Hashem, the Torah states, “Walk before me and be wholehearted” (Bereishis 17:1) While Noach walked with Hashem, Avraham walked before Him. Noach needed the support of Hashem to maintain his moral strength, while Avraham , who was morally independent, functioned on a higher level. Noach was not successful in turning back the tide of destruction decreed for the people of his generation. This is enigmatic. Noach spent one hundred and twenty years building an ark. During that time he chastised the people. Indeed, throughout the Midrashim we learn that Noach constantly rebuked the people in…

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