Noach – Page 15 – Peninim on the Torah

“And Hashem saw the earth and behold it was corrupted. (6:12)

The entire world had become corrupt and evil. Immorality had become a normative lifestyle. Yet, we find no indication that this rampant miscreancy was noticed by anyone other than Hashem. He observed the situation and responded accordingly. Why did anyone not challenge the reprehensible manner in which the people were acting? Rav Simcha Zisel M’Kelm responds that, specifically because everyone was obsessively involved in sin, their perspective of evil was distorted. One whose glasses are tinted blue will see blue wherever he looks. Even if someone points out the folly of his ways to the sinner, he will not take…

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Moshe Marcovich In Noach, 5754

And he sent out the raven, and it kept going and returning. (8:7)

The Midrash makes an amazing statement concerning Noach’s behavior, which can serve as an important directive for us all. When his whole generation was condemned to extinction, he built an ark for himself, into which he brought the male and female of every species. He took seven pairs of each of the clean animals, while he took only a male and a female from among the unclean animals. Undoubtedly, after the flood, the demand for clean animals would be greater than that for their unclean counterpart. At the end of the deluge, Noach wanted to ascertain the situation outside of…

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Moshe Marcovich In Noach, 5754

And the dove came to him in the evening and behold an olive leaf, freshly plucked, was in her mouth. (8:11)

Rashi cites the Talmud Eruvin 18b which notes that the bitter tasting leaf was unnatural for a Yonah, dove, to eat. By bringing it, the dove was essentially saying, “I would rather eat bitter food from the hand of Hashem than something as sweet as honey from the hand of flesh and blood.” It seems puzzling that the dove would “talk” this way to Noach. Chazal laud Noach’s exemplary display of chesed, kindness, in feeding all of the animals. He wasn’t satisfied to give them all the same food simultaneously. Instead, he fed each animal its preferred food at its…

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Moshe Marcovich In Noach, 5754

And Terach took Avram his son . . . and they went forth with them from Uhr Casdim to go into the land of Canaan and they came into Charan and dwelt there. (11:31)

The Arugas Ha’Bosem makes an interesting observation based upon this pasuk. Often one becomes inspired to change his ways to expiate his sins. Along the way, however, the yetzer hora, evil inclination, confronts him with various obstacles which block his path to success. Those individuals whose resolve is as weak as their moral character fall prey to their impuissance. Terach was such a person. He was inspired to journey to Canaan and change his past. He traveled to Charan, however, and halted. He could not extricate himself from the clutches of his yetzer hora. Avraham, on the other hand, did…

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Rabbi L. Scheinbaum In Noach, 5753

“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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“And Hashem saw the earth and behold it was corrupted. (6:12)

And he sent out the raven, and it kept going and returning. (8:7)

And the dove came to him in the evening and behold an olive leaf, freshly plucked, was in her mouth. (8:11)

And Terach took Avram his son . . . and they went forth with them from Uhr Casdim to go into the land of Canaan and they came into Charan and dwelt there. (11:31)

“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)

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