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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“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,…
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?…
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…
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…
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…
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…
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…
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…
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…
