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Why did Shem receive a greater blessing than Yefes when both covered their father's nakedness? The shiur develops the fundamental distinction: Shem acted because it was right—his body was an agent serving his soul. Yefes needed to convince himself it was good for him—his body was a partner requiring persuasion. This principle defines the Greek-Jewish struggle at Chanukah (חנוכה) and Adam's original sin.
Rabbi Zweig explores the episode in Parshas Noach where Cham sins against his father and Shem and Yefes cover Noach's nakedness. While both brothers act properly, Shem receives a far superior blessing—his descendants merit the mitzvah (מצוה) of tzitzis for all generations—while Yefes receives only a one-time merit of burial for his descendants. The question is fundamental: why such a dramatic discrepancy when both performed the same act? Rashi (רש"י) explains that the Torah (תורה)'s use of the singular verb "vayikach" (and he took) teaches that Shem exerted more effort in honoring his father. But this raises a deeper question: how can a slightly quicker response warrant such vastly different eternal rewards? The answer reveals a profound psychological and spiritual principle.
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Bereishis 9:20-27 (Parshas Noach)
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