When the Torah introduces Noach, it adds the word b’dorosav, in his generations.  Chazal teach that this implies something special/specific about Noach’s righteousness is in comparison to the others in regard to his generation.  Some sages view this in his praise, i.e. he was a tzadik in such a morally profligate generation.  Had he lived in Avraham Avinu’s time, he would have been even more pious.  Others contend that Noach’s ability to rise above his generation was specifically because the society was so corrupt.  Indeed, had he lived in Avraham’s generation, he would not have risen to such spiritual stature. …

The sins of the people of Sodom serve as the paradigm of evil and iniquity.  Theirs was the only city that was totally obliterated, indicating that their evil was not only reprehensible, it was unpardonable.  What was their primary sin?  I emphasize “primary,” because, once they fell into the clutches of sin, everything fell apart.  Their entire moral compass was no longer pointed in the right direction.  One would think that, in addition to their sinful behavior vis-à-vis Hashem (they were rai’im v’chataim l’Hashem me’od – exceedingly wicked and sinful toward Hashem), they needed no added sins. The Navi (Yechezkel…

Horav Mordechai Gifter, zl, cites Targum Yonasan who teaches that Sarah Imeinu dealt harshly with Hagar after Avraham Avinu freed her as a slave.  She was a giyores, convert, who was betrothed to our Patriarch.  How was Sarah permitted to treat her in such a manner?  Targum Yonasan himself explains our Matriarch’s rationale.  Hagar was the daughter of Pharaoh who was the son of Nimrod, the cruel idolator who viciously sentenced Avraham to death in the fiery furnace of Uhr Kasdim.  Hagar herself had acted disrespectfully toward Sarah, which was an indication that the impure character traits handed down to…

Avraham Avinu observed the Torah and its mitzvos.  It is, therefore, surprising that the mitzvah of milah, circumcision, was the one mitzvah that he did not perform until Hashem instructed him to do so.  The question is well-known, and the accepted answer is: Gadol ha’metzuveh v’oseh mimi she’eino metzuveh v’oseh; “A person who does something after being commanded is superior to one who does it without being commanded.”  The mitzvah of milah was so important to Avraham that he waited for Hashem to command him, so that his performance would have greater impact and generate greater reward. Horav Yechiel Yaakov…

The Torah introduces Noach as a person who was the paragon of righteousness and moral/ethical perfection.  These attributes are especially laudable, given that he lived in the most depraved generation in history.  Indeed, that is why the society in which he lived was wiped from the world. At this critical time, Hashem chose Noach to be the progenitor of the future human race.  Having said this, we turn to Chazal (Tanchuma 5) who famously debate Noach’s true level of righteousness.  Was it relative to the evildoers of his generation? Had he lived in Avraham Avinu’s generation, would his standard of…

Can one be considered righteous if his righteousness is due to his seclusion from the world for six centuries?  Apparently, the Torah refers to Noach as righteous, despite the fact that he had no influence on the members of the society in which he lived. He really had no alternative.  The evil of his generation was so pervasive that had he attempted to reach out, not only would he have been rebuffed, he himself might have become a victim.  The Zohar HaKadosh observes that the waters of the flood are called mei Noach (Yeshayah 54:9), waters of Noach, as if…

The Torah seems to intimate that the “door” to the teivah, Ark, was closed, implying that its inhabitants were safe from the menacing rains.  Targum Onkelos and Targum Yonason write, V’agan Hashem b’meimra aleih; “and Hashem shielded him with His Word.”  This implies that the Ark was merely the vehicle for its inhabitants to gather and allow for the word of Hashem to protect them.  The Ark was not their means of protection.  It was Hashem.  Horav Eliyahu Baruch Finkel, zl, offers an explanation based on the Rabbinic maxim K’shebaah andarlemusia l’olam, einah mavcheves bein reshaim l’tzadikim, “When chaos comes…

The raven was not happy about being selected to serve as Noach’s agent to determine whether it was sufficiently dry to disembark from the Ark.  Chazal (Bereishis Rabbah 33) relate the dialogue that ensued between the raven and Noach.  “From all the beasts and fowl available to you, why did you pick me as (your agent)?” asked the raven.  Noach countered, “What purpose do you serve me? You are neither edible nor fit to be used as a korban.”  Why did Hashem instruct Noach to send the raven?  Chazal continue; Hashem told Noach, “One day, the world will need the…

Chazal (Bereishis Rabbah 8:5) teach that, when Hashem set out to create man, the angels organized themselves into groups – pro and con. Chesed, Kindness, “advised” Hashem to create man, because he would behave kindly and benevolently to others. Emes, Truth, disagreed, claiming that man would be filled with lies; thus, his presence in this world would be harmful. Hashem listened to their positions and then proceeded to fling Truth to the ground. This is alluded to in Daniel (8:12), V’sashleich emes artzah, “He threw Truth earthward” (and created Man). This Midrash begs elucidation. If, in fact, man is full…

Adam Ha’Rishon was the yetzir kapav shel HaKadosh Baruch Hu, formed and created by Hashem. Yet, he sinned. He had one single mitzvah – not to eat from the Tree of Knowledge. He could not withstand the temptation, however, and he sinned. We have 613 mitzvos and are commanded to observe them all. Obviously, a disparity exists between us and Adam. Adam did not have a yetzer hora, evil inclination – nothing to provoke him to commit anything negative; yet, he sinned. In his Moreh Nevuchim, Rambam posits that by sinning, Adam gained his greatest glory: the faculty of bechirah…

Rebbeinu Bachya derives from the words kol yemei chayecha, “all the days of your life,” that the serpent’s punishment will not be mitigated l’asid lavo, after the advent of Moshiach Tzidkeinu. With the arrival of Moshiach, a new world culture will prevail. Harmony and peace will reign, and even the enmity between the serpent and human beings will come to an end. The punishment, “And dust shall you eat all the days of your life,” however, will continue unabated throughout time. In other words, despite the fact that, when Moshiach arrives the world will revert to pre-sin (of eating of…

Torah leaders are fundamentally people with the same drives and emotions as the common man. They just exert greater control over what might sway them away from the Torah way. They live as we do. They love their children and are willing to sacrifice for them, just as we are. Their extraordinary control — born of a deep, abiding love for Hashem and His Torah — impels them to a higher plane. When Horav Meshullam David Soloveitchik, zl, married, it was an incredibly joyous affair, but also physically demanding. Therefore, after the chuppah, the Brisker Rav, zl, father of the…

Apparently, Moshe Rabbeinu’s preferred style for conferring blessing differed from that of Yaakov Avinu. Our Patriarch showered his sons with long, flowery blessings. Moshe, on the other hand, sufficed with brevity. Yaakov’s blessing to Dan consisted of two pesukim, while Moshe’s a mere five words. Zevulun and Yissachar’s blessing from the Patriarch was a litany of three pesukim. Moshe’s blessing to Zevulun was not short, but the blessing he conferred upon Yissachar was a single word: B’ahalecha, “(You shall rejoice) in your tents.” On the surface we may suggest that Yaakov was addressing his sons. Thus, he did not rush…

Moshe Rabbeinu received the ultimate reward of having Hashem attend to his death and burial. Our leader led an extraordinary life, one that established a standard for how a Jew should live. He confronted challenges, overcame personal loss, dealt with a mutiny and overcame his own physical speech impediment. He reached the epitome of service to Hashem and to his people. On Simchas Torah, we read of his mortal passing, as we conclude the annual cycle of reading the Torah. On what should be the happiest day of the year, celebrating another year of Torah study, we record the death…

According to one exposition of Rashi, the Torah alludes to the idea that Moshe Rabbenu buried himself. Nothing is above Hashem and His relationship with Moshe. Indeed, we have no manner of fathoming our leader’s greatness. Thus, burying himself, although certainly possible, is a concept that eludes us. Perhaps, the following story might shed some light on this idea. While no mortal can possibly bury himself, he could perform acts of kindness that earn him a place of burial which, for all intents and purposes, would have otherwise probably not have occurred, as was the case in the following story….

Moshe Rabbeinu commences Shiras Haazinu with Ki shem Hashem ekra havu godel lei’Elokeinu. In his commentary to Berachos 21a, Rashi writes: Ki shem Hashem ekra, “When I call out Hashem’s Name;” havu godel lei’Elokeinu, “by saying amen.” We cannot overstate the significance of reciting amen following a blessing or kaddish. It incurs extraordinary reward, both in protecting the person and in earning eternal merit for him. A well-known story has circulated concerning the Levush, Horav Mordechai Yoffe, zl, who was invited to lead the Jewish community of Posen. He stipulated that, prior to accepting the position, he had desired to…

In his hesped, eulogy, for Horav Elazar M. Shach, zl, Horav Moshe Shmuel Shapira, zl, spoke emotionally concerning the impact Rav Shach had on the thousands of talmidim who were studying Torah during his tenure as Rosh Yeshivas Ponovezh. He quoted the Brisker Rav, zl, in his hesped for the Chazon Ish, zl. The Rav said, “Up until now, we have experienced a world with the Chazon Ish alive – and now a world without the Chazon Ish.” “We too,” cried Rav Moshe Shmuel, “are now experiencing a different world” (without Rav Shach). He continued, relating that, when the Chafetz…

It seems implied that prosperity has its dangers. The Torah intimates that, once the Jewish people’s financial portfolio took an upward turn, the people felt that they no longer were under Heavenly obligation. They had money; it was now a free-for-all. This is clearly not true. We see many bnei Torah who, some after struggling, finally make it in the world of commerce. They are extraordinary baalei tzedakah, supporting every organization from Torah institutions to welfare and social organizations. Indeed, these bnei Torah act with the greatest reverence toward fulfilling their Heavenly obligations. Apparently, not everyone can handle sudden wealth….

While it was only Moshe Rabbeinu who proclaimed the Song, on the last day of his life he stood with Yehoshua, his worthy successor, to symbolize the transfer of leadership. Otherwise, cynics might belittle Yehoshua’s qualifications for leadership, saying that, as long as Moshe was alive, Yehoshua was afraid to lift his head. Actually, it was not Yehoshua who was different – it was the nation that was about to enter Eretz Yisrael that was different. The nation that left Egypt and journeyed for forty years in the Wilderness was melumad b’nissim, used to miracles. They were entering a land…

Ramban writes that, on the last day of his life, Moshe Rabbeinu went from camp to camp to comfort the Jewish people (individually) concerning his leaving this world.  He said, “I am already of an advanced age, and you have very little benefit from me.” (Moshe was in perfect health, but he wanted to play down the void that would be left with his passing.) Horav Meir Tzvi Bergman, zl, observes the unparalleled level of derech eretz, proper conduct/common decency/respectful behavior/courtesy, manifest by Moshe.  It was the last day of his life, the day on which the punishment preventing him…

The first lesson to be derived from this pasuk is that Hashem’s Presence is otherwise always revealed.  If we do not see His choreography in our lives it is either because we refuse to look, or we are plagued with myopic vision when it involves spirituality.  If Hashem must “hide” His Presence, then it is always out in the open.  Hester Panim, Divine Concealment, when suffering and confusion reign, one mistakenly may feel abandoned and alone.  He is not.  We find another seminal Anochi, which, superficially, is the opposite of this Anochi.  Anochi Hashem Elokecha asher hotzeischa mei’eretz Mitzrayim, “I…

Hashem commanded Moshe Rabbeinu to write the Torah and teach it to the nation.  The Torah is referred to here as a shirah, song.  (Alternatively, shirah applies to Shiras Haazinu.)  Writing the Torah is the last (613th) mitzvah, for the climax of all the mitzvos is their redactment followed by teaching and studying.  This comes across as enigmatic.  We would think that writing the Torah should be the first mitzvah.  It is almost as if a child goes to school, studies all year, and, at the end of the year, receives a textbook.  Should it not be the other way…

Rashi cites Chazal (Tanchuma 1), who explain the juxtaposition of Nitzavim upon Parashas Ki Savo.  When the people heard the frightening litany of the ninety-eight curses which comprised the (second) Tochachah, Admonition, they turned colors from fright at what appeared to them to be a limited likelihood of a positive future.  Moshe Rabbeinu told them: You are all here today, despite having angered Hashem a number of times.  Horav Yaakov Neiman, zl, explains that the Torah’s wording, nitzavim kulchem, standing/all of you, is deliberate and profound.  It does not merely state that the Jewish people stood before Hashem – it…

A quiet tragedy plays itself out in the lives of many – not in failure, but in refusal to even take that step forward to begin.  We are filled with excuses (some call it rationalizations): “It is just not me;” “I am not cut out for that;” “I cannot wrap my head around it;” “It rubs me the wrong way.”  Obviously, we became more creative in excusing our failure to even try.  For some, it is a fear of failure; for others, it is discomfort with initiating change, for yet others making up one’s mind is too difficult, too demanding,…

We often make a mistake, thinking that one’s personal decisions affect him – and only him: “It is my life, and I will live it the way I want to live.”  The Torah intimates that such declarations are not only selfish; they are foolish.  One does not live only for himself.  (One who does is not really living. He is merely existing.)  We have responsibilities to our children – present and future.  For every choice that we make, we must factor in whether we are prepared or have the right to impose on our children the ramifications of the lifestyle…