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קץ כל בשר בא לפני

The end of all flesh has come before Me. (6:13)

Simply, this means that the immorality of this generation had exceeded all boundaries. A people that behave so immorally, who are filled with such corruption, have forfeited their right to existence. Their end must come. Hashem told Noach to build an Ark and take his time doing it, so that maybe the people would repent, thereby averting the decree issued against them. The Kli Yakar interprets this statement with a homiletic twist. “The end of all flesh has come before Me”: When is there an end to all flesh? This refers to the yom ha’missah, day of death, when the…

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עשה לך תיבת עצי גפר

Make for yourself an Ark of gopher wood. (6:14)

Rashi explains that, indeed, Hashem had a wealth of ways to save Noach. The Teivah, Ark, was not for Noach; rather, Noach worked for one hundred and twenty years building this incredibly large boat, so that the curious spectators would question Noach, who would impart the message of impending doom. Perhaps this would motivate them to repent. In other words, the sole purpose of the Ark was to inspire the people to do teshuvah, repent. Hashem’s boundless compassion for His creations is so great that He held off the punishment which they certainly deserved, just because they might repent. We…

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והנה עלה זית טרף בפיה

And behold! An olive leaf it had plucked with its bill. (8:11)

The Midrash teaches that, in addition to representatives of every living creature which Noach brought with him into the Teivah, Ark, he also brought seeds and shoots from all types of vegetation. The purpose was simple: He and all the creatures would survive, but what would they eat? From what would they sustain themselves? There was one plant which he did not take: the olive. In their commentary to the Torah, the Baalei Tosfos explain that the olive cannot endure one full year out of the soil. Thus, it would not have survived on the Ark. Therefore, it is interesting…

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וימת הרן על פני תרח אביו

Haran died in the lifetime of Terach his father. (11:28)

Haran was the brother of Avraham Avinu. Very little is written about him, because he did not live very long, and, for all intents and purposes, he did not seem to have achieved very much. This is the first mistake. When we judge a person’s life accomplishments, we must do it with a lens that sees far beyond our first impression. Also, we must take into consideration that Hashem rewards every person in accordance with his own personal barometer of values. Thus, if a person devotes his life to material pursuits, the chances are that his reward will be material…

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והיתה לו ולזרעו אחריו ברית כהנת עולם תחת אשר קנא לאלקיו ויכפר על בני ישראל

And it shall be for him and his offspring after him a covenant of eternal Priesthood, because he took vengeance for his G-d, and he atoned for Bnei Yisrael. (25:13)

Pinchas was inducted into the Kehunah, Priesthood, following his zealous act of killing Zimri, the Nasi, Prince, of the Tribe of Shimon. Rashi explains that, until this point in time, the only Kohanim were Aharon HaKohen, his sons and future offspring. Since Pinchas was not a son (neither were his future offspring), he was not included in the Kehunah. In one of the teachings of the Zohar, the position is taken that by killing Zimri, Pinchas became forever disqualified from the Kehunah. Thus, the Kehunah, which he received as a reward, was a totally new Kehunah, not connected with that…

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והיתה לי ולזרעו אחריו ברית כהונת עולם

And it shall be for him and his offspring after him a covenant of eternal Priesthood. (25:13)

Up until that time, only Aharon HaKohen and his sons had been inducted into the Priesthood. Any additional offspring who would be born into the family would be “born Kohanim.” Pinchas was already born; thus, he was not to be included in the Priesthood. As a result of his decisive act of zealousness, he was granted a place in the Priesthood, a place for himself and his offspring. The Zohar HaKadosh questions Pinchas’ induction into the Priesthood, since he had just killed a Jew. We have a rule that a Kohen who takes a life is not permitted to serve….

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כי מלאה הארץ חמס מפניהם

For the earth is filled with robbery through them. (6:13)

The Midrash teaches that the members of that generation were no ordinary thieves. They made sure to steal less than a shavah perutah, value of a penny, which, according to Jewish law, is not accorded judgment in bais din. Therefore, they were punished by Heaven as a bnei Noach, who are treated differently by law. A ben Noach has seven Noachidic commandments. One of them is the prohibition against stealing. A ben Noach, however, is punished even for stealing less than the value of a perutah. A Jew must steal a perutah in order to be punished. Why is this?…

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וזה אשר תעשה אתה שלש מאות אמה ארך התבה חמשים אמה רחבה ושלשים אמה קומתה

This is how you shall make it: The length of the Ark shall be 300 Amos, its width 50 Amos, and its height 30 Amos. (6:15)

We should not overlook the fact that the Torah records the details of the Ark’s measurements, nor should we fail to notice the Torah’s repeated mention of the fact that Noach follows every detail. Noach’s compliance with every instruction is noted with the words, kein asah, “so he did.” Horav S. R. Hirsch, zl, derives an important lesson from Hashem’s entire act of saving Noach with a select group of representatives of the world’s creatures. Hashem chose one man who was to save himself, his family and the animal world for the future, but that this man would be able…

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ויחל נח איש האדמה ויטע כרם

Noach, the man of the earth, debased himself and planted a vineyard. (9:20)

The Midrash comments: Vayichal Noach, “He (Noach) was nischalleil, profaned. Why? Vayita kerem, ‘He planted a vine.’” He should have planted something else. Chazal are teaching us that, from the get-go, planting the vineyard was a disgraceful, baneful act. The fact that Noach later drank from the fruits of the vine and became inebriated is merely the consequence of his earlier chillul, profanation. Elsewhere, Chazal state; Vayichal Noach ish ha’adamah, “Since he (Noach) required the earth, he became profaned.”  Originally, he was referred to as Noach ish tzaddik, “the righteous man.” Now that he planted a vineyard, he was transformed…

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כי השחית כל בשר את דרכו על הארץ

For all flesh had corrupted its way upon the earth. (6:12)

The people must have been extremely evil if Hashem saw no resolution to their sins other than destroying them all – literally putting an end to the world as it existed. How bad actually were they? We know they were immoral; bloodshed meant nothing to them; and we can throw in idol-worship for good measure. Did this warrant an end to society? Was there no one other than Noach that acted in a redeemable manner? The Torah writes, Ki hishchis kol basar, “Everyone – everything had become corrupt.”  How bad was their level of corruption? Targum Yonasan ben Uziel gives…

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