GEN456 Why does the Torah use this specific verb, that is, knowledge, for the sexual act?  This teaches us that in Judaism, proper sex between partners must be more than a mere physical act.  It is very special, as it must also involve the brain.  The sexual union, therefore, is much more than any physical act of man.  It is one that entails a relationship, a partnership through the thought process.  … It is the thoughts and feelings beyond the physical that will ultimately determine if the physical union will be satisfying or not.  AMEMEI 261

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GEN537 Ben Azai considered this verse to be the all-encompassing principle of Torah, in that the essence of how man should behave to his fellowman is that man is created in God’s image.  Genesis Rabbah 24:7 AMEMEI 113

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GEN581 Similarly, philanthropists who have helped Jewish education and Jewish poor have begun projects whose effects will be felt for hundreds of years to come.  AMEMEI 189 

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GEN582 The deeds of the righteous may be compared to children.  Just as children keep the memory of their parents alive by continuing the work and values of their parents, so, too, the actions of the righteous continue to have impact long after they are gone physically.  (Rashi).  AMEMEI 53, 234, 298.  Similarly, philanthropists who have helped Jewish education and Jewish poor have begun projects whose effects will be felt for hundreds of years to come.  AMEMEI 189  Moreover, immortality can be achieved by doing righteous acts that affect people.  The impact of these acts continues long after the person dies physically.  Chofetz Chaim enhances this concept when he says that one strong act of kindness can impact not only one person, but can continue to have impact from generation to generation until the end of time.  Shemirat HaLoashon 1:7.  .  Therefore, by being good, a person has the potential to affect thousands or even tens of thousands of individuals for the better and change the world positively forever.  AMJV 159. 

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GEN583 There are two types of good Jews, both of them righteous.  However, one type of righteous Jew has no impact upon his environment, while the other righteous Jews, the charismatic or leadership personality, can influence many Jews to become good and do good, using peer pressure for a positive purpose.  God purposely wanted Noah to build the ark for one hundred twenty years (until he planted the trees, cut them down, and so on), in order that all the people in the world would ask him what he was doing. When he would explain to them about their sins and future punishment of the flood, the hope was that he might be able to induce them to repent.  Thus, it was crucial that they see the ark’s construction.  Genesis Rabbah 1:2.  Note: This midrash as described not found at citation.  [See also, Genesis Rabbah 30:7 – AJL]  AMEMEI 217-8

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GEN588 The members of the generation of Noah were guilty of stealing and generally bringing down society by not caring about their fellowman.  AMEMEI 211

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GEN596 Many years [after the generation of Noah], the generation that built the Tower of Babel was guilty of rebelling against God.  (Rashi). We would think that rebelling against the Almighty Himself would be a far more heinous crime than stealing.  And, yet, Rashi commentary on 11:9 asks why it is that the generation of Noah was destroyed while the generation that built the tower was merely scattered and separated by different languages, as much lesser punishment.  Rashi answers, based on the Midrash Numbers Rabbah 11:7 that while it is true that the sin of rebelling against God was more severe than stealing, the generation that built the tower cared about one another and worked, together in peace, even while committing sin, in building the Tower of Babel.  In that merit of peace, their lives were spared.  This also implies that if people are peaceful to each other, God has hope that they may redeem themselves in the future, although they sin now.  When people steal from one another and are not peaceful, there is no hope for that society and it must be destroyed.  [See also, Genesis 24:3 AMJV 160] AMEMEI 211

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GEN597 The members of the generation of Noah were guilty of stealing and generally bringing down society by not caring about their fellowman. Genesis 6:11.   Many years later, the generation that built the Tower of Babel was guilty of rebelling against God.  (Rashi). We would think that rebelling against the Almighty Himself would be a far more heinous crime than stealing.  And, yet, Rashi commentary on 11:9 asks why it is that the generation of Noah was destroyed while the generation that built the tower was merely scattered and separated by different languages, as much lesser punishment.  Rashi answers, based on the Midrash Numbers Rabbah 11:7 n 11:9  that while it is true that the sin of rebelling against God was more severe than stealing, the generation that built the tower cared about one another and worked, together in peace, even while committing sin, in building the Tower of Babel.  In that merit of peace, their lives were spared.  This also implies that if people are peaceful to each other, God has hope that they may redeem themselves in the future, although they sin now.  When people steal from one another and are not peaceful, there is no hope for that society and it must be destroyed.  [See also, Genesis 24:3 AMJV 160] AMEMEI 211

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GEN601 Animals and man had sex with species different from their own.  AMEMEI 260

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GEN606 Because [by stealing,] people demonstrated absolutely no belief in a higher being (and destroyed the fabric of society in the process), the world could not continue.  AMEMEI 32

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