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“Her mistress was lowered in her esteem.” (16:4)

Aagar’s lack of emunah, belief, in Divine Providence, coupled with her insensitivity to others, resulted in her brazenness. She arrogantly  called   attention   to   the  fact  that  she  was  able   to conceive and bear Avraham’s child, while Sarah, her mistress, despite having been with Avraham for so many years, still had no success in bearing a child. Obviously, from her perspective, she was more righteous than Sarah. Her  first reaction was to claim superiority. Never did she allow herself to  entertain the notion that there was a reason for Sarah’s barrenness. It  certainly could not have been Sarah’s lack of virtue. A…

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“And when Avram heard that his kinsman (his nephew, Lot) was taken captive, he armed his disciples who had been born in his house.” (14:14)

Empathy for another person is a character trait we should learn from Avraham Avinu. As soon as he heard that his nephew, Lot, was taken captive, he immediately assembled a small army and risked his life to save him. From a cursory perspective, it seems like the right thing to do. My nephew is in trouble – I go out to save him. Is that what we do? How often do we find a way to rationalize away our responsibility to our fellow man? Avraham had every reason to turn his back on Lot. It is not as if Lot did…

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“The woman was taken to Pharaoh’s house.” (12:15)

Pharaoh’s palace has been recorded in Jewish history as a place of infamy. Sarah Imeinu was taken there. Years later, her great- grandson, Yosef Ha’tzaddik, was taken there. Moshe Rabbeinu  was raised there. This home was a source of much weeping by Jewish leaders.  For a kadosh v’tahor, holy and pure individual to be brought into the home of a heathen, a home which was a center of idol worship and immorality, was a tragedy. How do Chazal perceive this experience? Do they view it as negatively as we do? To respond to this question, let us go back in time…

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“The whole earth was of one language and of common purpose.” (11:1)

We talk about achdus, unity, as the ideal ingredient for success among people. Yet, the Torah suggests that the sin of the people who built the tower of Bavel was precisely their unity  –one language – one common purpose. Obviously, their unity was not an asset. When is harmony among people a detriment and when is it to their benefit? Moreover, in the Yerushalmi Megillah 1:9, Chazal clearly state that the people spoke seventy different languages, when in fact the Torah states that the punishment was to disperse them and divide them into different languages. Last, in giving a name…

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“Shem and Yefes took the cloak and placed it on both their shoulders.” (9:23)

Rashi notes that the Torah uses the word vayikach, and he took, in the singular, as opposed to vayikchu, and they took. This teaches us that Shem actually exerted himself more than Yefes for this noble deed. Consequently, Shem’s descendants were privileged to receive the mitzvah of Tzitzis, while Yefes merited to receive respectful burial for his descendants. Rashi clearly teaches us that the difference between the rewards received by Shem and Yefes are directly linked with their relative actions on behalf of Noach. Shem received a “covering” of Tzitzis for the manner in which he covered his father. Yefes received…

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“But the dove could not find a resting place…and it returned to him to the Ark…So he put forth his hand, and took it and brought it to him to the Ark.” (8:9)

Noach sent the dove out of the Ark in search of dry land to ascertain if the time had come when the Flood was finally over. The first time, the dove returned and Noach stretched out his hand, taking the dove back into the Ark. The Torah seems to be using this incident to tell us something. Why is it of any significance to us if the dove flew back into the Ark or was brought back in through Noach? Horav Yechezkel Munk, Shlita, Ram b’Yeshivas Telz, shared an insight with me which elucidates the matter. The generation of the…

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“Noach was a righteous man, perfect in his generations.” (6:9)

Rashi cites a difference of opinion regarding the meaning of b’dorosav, in his generation. Some are of the opinion that Noach was a tzaddik in a generation that was evil, immoral and hedonistic. If he could ascend to spiritual leadership in such an environment, then he could certainly succeed in a generation such as Avraham’s. Others contend that Noach seemed to be a tzaddik only because he was alive during a period of evil unparalleled in our history. Had he lived, however, in Avraham’s generation, his righteousness would not really have appeared as great. Some interpret Noach in a positive…

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Hashem G-d said, “It is not good that man be alone; I will make him a helper corresponding to him.” (2:18)

Sforno focuses on the concept of eizer k’negdo, “a helper corresponding to him” and interprets it as being the defining point in the relationship between husband and wife. He explains that “it is not good that man be alone.” The intended purpose in creating man in the image and likeness of Hashem will not be realized if man has to occupy himself alone in order to supply the needs of life. He must have a helper that is equal to him in image and likeness, so that the helper is able to appreciate his needs and meet them at the…

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“And Hashem G-d formed the man of dust from the ground, and He blew into his nostrils the soul of Life.” (2:7)

Man is comprised of two aspects: spiritual and physical. The guf, body, is his physical dimension; the neshamah, soul, the “chelek Elokah miMaal,” portion which comes directly from Hashem Above, is his spiritual dimension. Life is a constant struggle between the spirit and the physical: Who will prevail? Horav Sholom Schwadron, z.l., cites his rebbe Horav Leib Chasman, z.l., who explained this with the following compelling analogy. It happened that those who sought to undermine the Jewish religion were finally successful in slandering the saintly Chafetz Chaim. The government, looking for any opportunity to put away anyone who was seditious,…

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G-d said, “Let there be a firmament in the midst of the waters, and let it separate between water and water…and it was so…And there was evening and there was morning, a second day.” (1:6-8)

Although Hashem created the heavens on the first day they  remained in a state of transition. He solidified them on the second day,  creating  a  separation  between  the  waters  above  and  the waters below. For a deeper explanation of the meaning of this division between waters, one should delve into the various commentaries on  the Torah. For our purposes, we look to the end of the pesukim where the Torah writes that “it was so,” followed by the statement that this was the second  day. This is the only day of Creation about which the Torah does not say “ki…

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