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And 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)

is revealed the true essence and attitude of the tower builders. When one becomes aware of one’s ego can it lead to two contrasting reactions: humility or pride. When one becomes obsessed with his paltriness, he may be stimulated to turn his efforts towards serving humanity, or he can rebel against an inexorable destiny, to break out of his physical limitations by revolting against Hashem. The people of Bavel chose pride. They were overwhelmed with an obsessive ego, therefore they refused to admit that an individual’s worth is measured solely by his contribution to society. Their tower, which was useless,…

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And Cham, the father of Kenaan, saw his father’s nakedness. (9:22)

The Pirkei D’R’ Eliezer contrasts the debased personality of Cham with those of his brothers. While Noach was inebriated, Shem and Yefes respectfully remained outside of his tent. Cham, in contrast, did not hesitate and audaciously entered. His action was aggrieved even more because he was a father himself. His experience with his own children should have sensitized him to act quite differently towards his father. But not only did he see his father’s shame, he took pleasure in telling about his father to his brothers with sneers and derision.   Rabbi Samson Raphael Hirsch Zt”l continues with an exposition…

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For you I have seen a righteous man before Me in this generation. (7:1)

The words “a righteous man before Me” are somewhat puzzling. It would seem implied that there existed during that time other righteous individuals, who despite their being honorable and virtuous, lacked the requirements of “righteous before Me“. We may derive from here a noteworthy lesson. It is perhaps possible for one to be a moral and upright individual, even righteous and G-d fearing. However, there is a more sublime plateau of righteousness, this being the ability to stand before Hashem’s scrutiny and nevertheless be viewed as a tzadik. This is defined as “righteous before Me” – a tzadik who remains…

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A light \ window you shall make for the ark (6:16)

There are two definitions stated by the Torah‘s commentators of the meaning of tzohar. One explanation is that it was a brilliant jewel which lit the ark. The traditional approach however, is that the tzohar was simply a window. The purpose of this window is difficult to understand. What great sights would they behold that would necessitate incorporating this window into the ark’s structure? The Ateres Mordechai poignantly explains the purpose of this window. Hashem hereby enjoins Noach to bear in mind his responsibility to mankind. While he sits in the ark calm and tranquil, secure in his being spared…

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And the world was filled with robbery \ violence. (6:11)

From the sequence of the pesukim it would seem that the Great Flood was the consequence of the widespread corruption. The evil of xnj, while is usually translated as robbery or stealing, but can also be translated as violence, is traditionally emphasized as the major source of their transgression. This generation exhibited a complete lack of respect and sensitivity towards its fellow man. It was one in which its people were uninhibited in over-extending themselves, and stealing the fruits of the labor of others. The Midrash ponders the reason for the destruction of all mankind. Indeed, the criminals must be…

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