Noach – Page 15 – Peninim on the Torah

“Noach was a man, righteous and wholehearted”. (6:9)

The characterization of Noach as a tzaddik, a devout and righteous man, is enigmatic. Indeed, Chazal themselves question Noach’s unique personality. He was, however, the only individual who Hashem saved from the devastation that engulfed an entire world. Corruption, violence, and debauchery effected a tragic end to that world. One man stood alone with his family, in contrast to these people, unaffected by their immoral way of life. Hashem told him to build an ark in order to save himself and to go forward to rebuild the world. “vzv rusc hbpk ehsm h,htr l,ut hf”- For you I have seen…

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Rabbi L. Scheinbaum In Noach, 5753

“And the land was corrupt before Hashem.” (6:11)

Rashi comments that the ultimate verdict for the destruction of that generation was based upon the people’s stealing. The Ozorever Rebbe, z.l., explains that the arrogance demonstrated by the manner of this stealing signified a decadence so sinister that repentance for this sin was highly unlikely. Their form of stealing was unique in that it was not biblically prohibited, since the people were careful to steal less than the value of a “perutah” (which is the criterion for establishing an act of stealing). They obviously derived no benefit from such an insignificant theft. They stole for the pure sake of…

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Rabbi L. Scheinbaum In Noach, 5753

“And Noach, master of the land, planted a vineyard.” (9:20)

When Noach went ashore following his lengthy journey on the ark, his first activity was to plant a grapevine. Later, he drank its wine “and became inebriated.” This act ultimately led to an embarrassing situation which culminated in his cursing his grandson, Canaan. When we view the positive and negative actions of our forebears, we must delve into their origins in order to learn from them. What was Noach’s mistake and what lessons may be derived from it? Horav A. H. Lebowitz, Shlita, cites Sforno who interprets Noach’s violation in the following manner. “And Noach began”– his mistake lay in…

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Rabbi L. Scheinbaum In Noach, 5753

“He (Nimrod) was a crafty hero (hunter) before Hashem.” (10:9)

In Tanach the phrase “before Hashem”, suggests that an activity is performed in accordance with Hashem’s will. Horav S.R. Hirsch, z.l., suggests that here, too, before Hashem – means simply in the name of Hashem. Nimrod had a quiet “pious G-d pleasing” manner, which was the culmination of his wickedness. The name “Hashem” had not yet become lost. When properly understood, the same Name implies the equality of men. It takes benevolence and love normative and applicable to all. Nimrod was the first person to distort this Name, using it to suppress and subjugate his fellow man – all in…

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Rabbi L. Scheinbaum In Noach, 5751

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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Rabbi L. Scheinbaum In Noach, 5751

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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Rabbi L. Scheinbaum In Noach, 5751

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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Rabbi L. Scheinbaum In Noach, 5751

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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Rabbi L. Scheinbaum In Noach, 5751

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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נח איש צדיק

Sruly Schnair In Noach, 5779

Noach was a righteous person. (6:9)

Noach’s reputation as a tzaddik, righteous person, appears solid. He stood alone against a generation that had transformed corruption into a culture, a society that embraced and embodied decadence. One man against a world. This was Noach. He was compelled to live alone because, otherwise, the evil influence would have overpowered him. An individual who possesses such strength of character was worthy of being spared during the great Flood that engulfed the world. Eventually, it was Noach who was charged with rebuilding the world. Despite Noach’s personal distinction, the waters of the Flood are called mei Noach, waters of Noach,…

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“Noach was a man, righteous and wholehearted”. (6:9)

“And the land was corrupt before Hashem.” (6:11)

“And Noach, master of the land, planted a vineyard.” (9:20)

“He (Nimrod) was a crafty hero (hunter) before Hashem.” (10:9)

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

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

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

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

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)

נח איש צדיק

Noach was a righteous person. (6:9)

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