Noach – Peninim on the Torah

“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, 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

“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

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

Rashi cites a difference of opinion regarding the meaning of b’dorosav, in his generation. Some are of the opinion that Noach was a tzaddik in a generation that was evil, immoral and hedonistic. If he could ascend to spiritual leadership in such an environment, then he could certainly succeed in a generation such as Avraham’s. Others contend that Noach seemed to be a tzaddik only because he was alive during a period of evil unparalleled in our history. Had he lived, however, in Avraham’s generation, his righteousness would not really have appeared as great. Some interpret Noach in a positive…

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

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

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

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