בּ"ה
Parshas Noach
- - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
‘These (אלה) are the generations of Noach; Noach was a righteous man, perfect he was in his generations. . .’ (Bereishis 6:9)
- - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
Rabbi Abahu zt”l teaches that the word אלה (‘Eileh -- These’) invalidates what came beforehand, i.e. it indicates that there is a lack of connection between the preceding thing and the topic at hand (see Midrash Bereishis Rabbah 30:3).
What came before the Torah’s account of Noach’s righteousness? That ‘all the inclination of the thoughts of his [man’s] heart was only bad the entire day’ (6:5), and they went to destruction.
Noach, however, was very righteous, and he caused generations forever to arise.
(Chizkuni zt”l)
<><><><><><><><><><>
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
‘Noach was a righteous man, perfect he was in his generations’ (Bereishis 6:9)
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
Rashi HaKadosh cites from various sources (Midrashim, and perhaps also the Gemara) two opinions of what ‘in his generations’ means, one of which interprets the phrase that if Noach had lived in a better generation, he would have been an even better person!
From here we can see the power of influence: One’s surroundings and the people around can affect their behavior. Noach could have been an even bigger tzaddik, if he was around better people.
So now we must think to ourselves; what kind of influence are we giving off? By just improving ourselves, we can improve so many others; but unfortunately, and Rachmana Litzlan, the opposite can be true as well. . .
And on the “flip side,” as it were, the story of Noach also shows us that we do have the power to go against the grain. We can stand up to the strong push in the direction of evil and say “No.”
From here we can see the power of influence: One’s surroundings and the people around can affect their behavior. Noach could have been an even bigger tzaddik, if he was around better people.
So now we must think to ourselves; what kind of influence are we giving off? By just improving ourselves, we can improve so many others; but unfortunately, and Rachmana Litzlan, the opposite can be true as well. . .
And on the “flip side,” as it were, the story of Noach also shows us that we do have the power to go against the grain. We can stand up to the strong push in the direction of evil and say “No.”
If we ever find ourselves in the company of people -- who don’t necessarily have to be bad -- but are doing something that isn’t right, Chas V’Shalom, we can stand strong and not do that thing.
May HaKadosh Baruch Hu give us all the strength to always go in the right direction and stand up to the evil in the world, and may He soon eradicate all evil, Amein.
(Tal U'Matar)
<><><><><><><><><><>
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
‘With G-d Noach walked -- את האלקים התהלך נח’ (Bereishis 6:9)
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
The last letters of the words ‘האלקים התהלך נח’, notes the Baal HaTurim zt”l, (backwards) spell the word חכם (wise one).
This teaches us that the true wise person is one who ’walks with Hashem’ and follows His Commandments.
(Tal U'Matar)
<><><><><><><><><><>
- - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
‘And G-d said to Noach: “The end of all flesh has come before Me, for the earth is filled with robbery because of them. . .”’ (Bereishis 6:13)
- - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
Rashi HaKadosh again quotes from Gemara Sanhedrin 108a (among other sources), that the decree [that the Mabul would happen] on the people of that time was sealed only because of stealing.
The question brought in Yagdil Torah is that surely these people did many other bad things that were perhaps more severe than theft! So why specifically did they become liable to be destroyed because of theft?
Explains HaRav Avraham Yehoshua Heschel zt”l (chief Rabbi of Krakow in the 1600’s. The Apter Rebbe zt”l, who had the same name, was actually descended from him.): We have another question that comes to us; why did HaKadosh Baruch Hu go straight to punishing the people themselves? Is it not taught in the Midrash (Vayikra Rabbah) that He does not afflict a person themselves first, as we find in regard to afflictions [of Tzaraas, and the like], that at the start, they come on the person’s house, and then on their garments, and if the person does not do Teshuva, then they will actually afflict them.
So why in this case, asks Rav Avraham Yehoshua, did Hashem just bring the Mabul and not first punish the people in their possessions?
The question brought in Yagdil Torah is that surely these people did many other bad things that were perhaps more severe than theft! So why specifically did they become liable to be destroyed because of theft?
Explains HaRav Avraham Yehoshua Heschel zt”l (chief Rabbi of Krakow in the 1600’s. The Apter Rebbe zt”l, who had the same name, was actually descended from him.): We have another question that comes to us; why did HaKadosh Baruch Hu go straight to punishing the people themselves? Is it not taught in the Midrash (Vayikra Rabbah) that He does not afflict a person themselves first, as we find in regard to afflictions [of Tzaraas, and the like], that at the start, they come on the person’s house, and then on their garments, and if the person does not do Teshuva, then they will actually afflict them.
So why in this case, asks Rav Avraham Yehoshua, did Hashem just bring the Mabul and not first punish the people in their possessions?
Answers Rav Heschel zt”l beautifully: This works with someone whose possessions are actually theirs; then, for example, their money could be taken away. But since with the generation of the Mabul, all the money in [most] everybody’s hands was not truly theirs -- it was stolen from somebody else -- then it was no longer fitting to punish them in it. So HaKadosh Baruch Hu had to go straight to punishing their bodies themselves.
(Yagdil Torah)
<><><><><><><><><><>
|~Maaseh~| There was a young boy who was not exceptionally smart, and it took him a long time to catch on to things. A lot of people would get frustrated with him, and his classmates often mistreated him. Despite their taunts, the boy had an exceptional character, and he did not respond; he remained silent.
At some point, however, the boy’s father noticed that whenever the boy was insulted, he would mumble under his breath. The father was concerned. It seemed that the boy could no longer take the abuse.
When he asked his son what had changed, the boy explained that he had read a story about a couple who did not have children for many years. HaRav Chaim Kanievsky shlit”a advised them to receive a bracha (blessing) from someone who fulfills the qualifications “ne’elavim ve’einam olvim,” someone who does not respond when insulted. After some time, they found such a person and received the desired bracha -- and nine months later, they were blessed with a child.
When he read this story, the boy explained, he realized that he had a tremendous power. Since he never responded to the many insults he received, his brachos would surely be fulfilled! Since no one asked him for a bracha, he decided to take action. Whenever he heard the name of a sick person, he would memorize it. And whenever someone insulted him, he would mumble those names under his breath, davening for a refuah (healing)!
(Yomim Noraim Companion)
<><><><><><><><><><>
Gut and meaningful Shabbos to all!
No comments:
Post a Comment