פרשת נח תשפ"ז
HOW TO BE SAVED FROM THE BIRTH PANGS OF MOSHIACH –– USING THE TEVAH AS A REFUGE
“You shall make the ark with compartments (kinim)” (6:14).
Rav Yehoshua Leib Diskin said that if one wants to be saved from the birth pangs of Moshiach one has to disconnect completely from the way of life, mentality, and outlook of non-Jews or those erring Jews who live a non-Jewish way of life. This can only be achieved by constructing a tevas Noach.
The medrash (Bereishis Rabbah 38:14) says that in the above pasuk Hashem was telling Noach that just as a bird offering (ken) purifies the metzorah, so too will the tevah purify us. A metzorah is punished for speaking lashon hara. He wanted to show off to people how smart and knowledgeable he is, and so he is punished by being forced to live in isolation from his fellow man, until he becomes used to not speaking at all. Similarly, Hashem wanted to demonstrate to Noach that when one is surrounded by wicked people, the solution is to live in isolation from them. The tevah serves as a reminder for Noach’s descendants in future generations when faced with similar situations, to imagine that they are living on their own and not be influenced by their environment.
The medrash (ibid., 39:6) says that even though Hashem made a covenant not to bring another flood to the world, that refers to a flood of water but not to a “flood” of fire. Our generation is engulfed in an inferno of heresy and immorality, which is constantly increasing, and in order to be saved from this conflagration we have to follow in the footsteps of Noach by separating ourselves completely from the people in the street, since their speech and notions are very far removed from Hashem’s world. Someone fortunate enough to spend the entire day in a yeshiva or kollel is privileged to live in Hashem’s world even in olam hazeh. The late Satmar Rebbe, Rav Yoel Teitelbaum, once met the Chazon Ish and told him that in light of the Rambam’s statement that if a person finds himself in an environment full of wicked people he must run away and live in the desert (Hilchos Dei’os 6:1), since the streets in our times are full of kefirah (heresy), we should follow the Rambam’s advice. The Chazon Ish responded that there was no need to do that since the yeshivos and kollelim, which are full of Torah and fear of Heaven, are our “deserts.” They serve as a type of tevas Noach, separating the Torah world from the world outside, so that we can remain impervious to the pernicious atmosphere prevailing outside our holy domain.
MERITING CHILDREN
“Noach walked with G-d … And Noach begot three sons: Shem, Cham, and Yafess” (6:9-10)
The Seforno expounds as follows: Noach walked with G-d: Noach walked with G-d by following the ways of Hashem: he rebuked members of his generation and urged them to follow the proper path. Therefore, Noach begot three sons: when he started reproving his fellow men he merited having sons. Hashem acted towards Noach measure for measure: by bringing back His erring sons to their Father in Heaven, he was repaid by having sons of his own.
A wonderful segula for childless couples is to engage in outreach activities and bring back Hashem’s children to the fold. This can be done physically or financially. Our generation, in particular, when so many people are far removed from Torah, is an especially auspicious time for such endeavors. Whoever takes part in these holy activities can arouse Divine mercy and merit having children, measure for measure.
BEMOANING IMMORALITY
“And the earth was corrupt before G-d” (6:11).
Rav Yecheskel Abramsky deduced from this pasuk that only Hashem realized how corrupt the earth had become, whereas the people did not. He noted that in the generation of the Mabul people had become so depraved that they did not notice the state of the Earth, assuming that the world had been created to look like that. That was a sign that the tumah had become so deeply entrenched in their very being that their only rectification was to be obliterated. In our generation all the boundaries of immorality are being breached, and even if we are unable to prevent this process, we should at least contemplate the extent to which the world has become corrupted, bemoan this situation, and not become desensitized to it.
AD ME'AH VE'ESRIM
“Make for yourself an ark of gopher wood” (6:14). Rashi: Many ways to bring relief and rescue are available to Him; why, then, did He burden him with this construction? In order that the people of the Generation of the Flood should see him occupying himself with it for one hundred and twenty years and ask him, “Why do you need this?” And he would say to them, “Hashem is destined to bring a flood upon the world.” Perhaps they would repent.
This medrash, quoted by Rashi, is based on the pasuk, “And his days shall be a hundred and twenty years,” on which Rashi comments: “Until a hundred and twenty years I will delay My wrath towards them, but if they do not repent, I will bring a flood upon them”. In other words, Hashem waited 120 years for the Generation of the Flood, and provided them with Noach to warn them and give them a chance to repent.
It is customary to wish one another to live for 120 years, on the basis of the pasuk, “And his days shall be a hundred and twenty years”. However, this custom is based on a misconception, because this pasuk is not talking about man’s life expectancy, but rather about the amount of time Hashem was willing to wait for the Generation of the Flood to repent, as is evident from the quotations above. On the other hand, the fact that Moshe lived for 120 years may be cited as a justification for the customary wish.
It is related that Rav Chaim Brisker said that there is no source in the Torah that a person’s life expectancy is limited to 120 years, and he was therefore opposed to the “ad me’ah ve’esrim” wish on the grounds that it might actually be a curse not to live longer. After all, Rabbi Yochanon lived for 400 years, and other amora’im also lived for more than 120 years. Moreover, the Rambam writes (in his Mishnah commentary on Sanhedrin Ch. 10) that in the times of Moshiach people will live longer due to the absence of worries and troubles, so at least during that time people will surely live for more than 120 years.
It would therefore appear that people should not be wishing each other “ad me’ah ve’esrim”, but rather a general wish for a long life (arichas yamim).
WINDOW OR PRECIOUS STONE
“You shall make a tzohar (skylight) for the ark” (6:16). Rashi: Some say that it was a window, and some say it was a precious stone, which gave them light.
It may be suggested that these two opinions revolve around the question of how to relate to an environment of wicked people. Those who hold that the tzohar was a window argue that by considering the evil deeds of the wicked and their downfall, one will be inspired not to follow their ways. Hence, the window for witnessing the wicked and their downfall outside. On the other hand, those who hold that it was a precious stone believe that the main thing to be done in a generation of wicked people is to increase light inside our houses. The light of Torah and mitzvos brings life to those who practice them. According to this opinion, the precious stone alludes to the Torah and mitzvos which illuminate dark times.
VILNA GAON REFUSES TO HEAR CRITICISM OF CHASSIDIM
“Of the clean beasts and of the beasts that are not clean” (7:8).
The Gemara (Pesachim 3a) derives from the fact that the Torah went out of its way to say “not clean” instead of “unclean,” that one must use clean language, and not utter indecent words. The Chazon Ish once overheard someone calling his friend a liar, and told that person to be more euphemistic and tell his friend, “You are not telling the truth.”
It is related about the Vilna Gaon that someone told him about what the Chassidim were doing. The Gaon became upset with that person, telling him that it was lashon hara, which is forbidden to hear. Those present expressed their surprise, pointing out that on several occasions people had told him similar things, and then he had not protested. The Gaon explained that, on the one hand, in the above pasuk the Torah went out of its way to use a roundabout phrase in order not to state expressly “unclean”, whereas in Parashas Shmini (Vayikra 11:8) it says, “They are impure for you”, and does not use a roundabout phrase. This is because in Parashas Shmini the Torah had a specific reason for speaking directly, since it wanted to denigrate eating certain things, but in our parasha the pasuk is only relating facts, and not telling us halachos. In such a case, it is more appropriate to use the euphemistic “not clean.” The Vilna Gaon thereby intended to convey the point that there was currently no purpose in hearing the things which this person wanted to tell him, so that it was not permitted to hear derogatory words about others.
THE POWER OF REPENTANCE
“And the rain was upon the earth for forty days and forty nights” (7:12). Rashi: He brought them down with mercy, so that if they would repent, they would be rains of blessing
Noach’s contemporaries committed all the cardinal sins. Unlike the generation that built the Migdal Bavel, even their character traits were also totally corrupt, and yet Hashem still waited 120 years to see whether they would repent. Had they done so, they would have been forgiven, and the rains would also have turned into rains of blessing, even though the repentance would only have been motivated by fear of an impending deluge. How much more so is the power of teshuvah me’ahavah, when a person repents out of love for Hashem and a desire to fulfill His will. When that happens, Hashem showers him with unlimited blessings.
SUFFERING
“Only Noach survived” (7:23). Rashi: He was groaning and spitting blood because of the burden of caring for the cattle and the beasts, and some say that he delayed feeding the lion, and it struck him, and concerning him it is said, “Behold a righteous man is requited [for his sins] in this world.”
Even small amounts of suffering in this world can eradicate much suffering in the eternal world. For this reason, many tzaddikim request suffering in this world in order to atone for their sins and to be spared from punishment in the afterlife. Rav Sternbuch was with Rav Mordechai Pogramansky two weeks before he passed away. At the time, Rav Pogramansky was suffering from cancer and already blind. When the doctors wanted to administer morphine to alleviate his suffering, he refused, and could be heard whispering to himself an awe-inspiring prayer to Hashem: “Master of the Universe, I have sinned before You and have to endure suffering in order to become purified. I ask You to give me as much yissurim as I deserve, but please inflict all the suffering here in this world so that I can enter the afterlife in a completely pure state without sin, and do not leave me any debts for the afterlife.” The doctors were completely amazed at how a person can endure such suffering willingly. (Rav Pogramansky also refused to be treated by female nurses since he had always been careful not to look at women.)
RAV HUTNER AND THE SATMAR REBBE
“And only Noach … survived” (7:23)
The late Satmar Rebbe, Rav Yoel, once spoke against the State of Israel, the Zionists and their accomplices at a meeting of rabbanim and admorim in America. One of the rabbanim got up and protested this speech, using disparaging language against the Rebbe. Rav Yitzchak Hutner was also present at that meeting, and he cited the above Rashi. He asked why Noach deserved such a punishment for being late once, when he had dedicated so much of his time to the welfare of all the animals. He answered that since there was only one lion left in the whole world, so that the continued existence of the entire species was dependent on that lion, Noach’s responsibility was very great, and he should have been especially careful not to breach his obligations by being late in feeding it. Similarly, concluded Rav Hutner, the Satmar Rebbe is one of the lions of the generation, one of the remnants of the great prewar generation whom Hashem has bestowed on this orphaned generation to save us, and the world’s continued existence according to Hashem’s Will depends on him. Hence, whoever offends him exposes himself to severe punishment.
FORTY-DAY SEGULAH
“And it came to pass at the end of forty days” (8:6)
The number forty is of great significance. For example, as this pasuk notes, the Mabul lasted forty days and forty nights. Also, continuous prayer for a forty-day period for the sake of a specific purpose is a wonderful segulah: Someone in need of a yeshuah—for example, someone struggling with parnassah, shidduchim, or health problems—should go to shul daily specifically to pray for that need, state what they are asking for, give even a small amount to charity, and afterwards recite one of the five “books” of Tehillim (Tehillim is divided into five such “books”). They should also undertake, bli neder, to recite Nishmas if Hashem answers their prayers. [On Shabbos, when it is not possible to give tzedakah, one should at least undertake to give a small amount after Shabbos, and although it is forbidden to pray expressly for one’s material needs on Shabbos, one may pray in general that Hashem should fulfill all his needs, including parnassah].
Several men and women have told Rav Sternbuch that they have had their prayers answered in this way. One must not lose sight of the fact, however, that the basis of all segulos is trust in Hashem and confidence that He will help. Moreover, one must distinguish between dinim (judgments) and gezeiros (decrees). Dinim can be overturned through prayer, segulos, and repentance, whereas gezeiros are much more difficult to overturn—this can only happen on occasions such as Yom Kippur or when one prays with tears throughout the year. We also have a tradition that if someone undertakes to pray the Yom Kippur Katan prayer every month and engages in a dialogue with the Creator from the depths of his heart, with tears, to the best of their ability, that is also effective for overturning gezeiros.
VEGETARIANISM
“Every moving thing that lives shall be yours to eat; like the green vegetation, I have given you everything” (9:3). Rashi: For I did not permit Adam to eat meat, but only vegetation, but for you, just as the green vegetation which I permitted for the first man, I have given you everything.
Adam was not permitted to eat meat because before the generation of the Mabul the essence and fate of animals were closely connected to man. When man became immoral, the animals also interbred. Since they were closely connected to man, they were on a high level, and man was therefore forbidden to kill them in order to eat them for his enjoyment. After the Mabul, their level descended, so that their own behavior was no longer connected to that of man, and their purpose was now only to serve man. Hence, it became permitted to eat them.
If someone is vegetarian for health reasons, that is permitted, but if he refrains from eating meat for ideological reasons, namely because he believes it to be cruel to kill animals for food, he is thereby denying that man is the pinnacle of Creation. Such people must be suspected of being animalistic, being unable to determine man’s superiority over animals. If all people were as corrupt as they are, there would indeed be no justification for man to kill animals for food. In reality, the whole of Creation exists to serve man, and it is not cruel or demeaning for an animal to be slaughtered for food. On the contrary, the Iggeres Hakodesh (Ch. 4, attributed to the Ramban) explains at length how shechitah is a merciful act for the benefit of the animal, which becomes elevated when it becomes part of the human body, especially since the shochet makes a blessing over the shechitah, and we make a brachah before eating the meat, which is an additional tikkun (elevation or rectification) for the animal.
NO SUBTITLES
“And Noach began to be a master of the soil, and he planted a vineyard” (9:20).
The medrash (Bereishis Rabbah 36:3) says that Moshe is more beloved than Noach. Noach was called “master of the soil” after being called righteous, in contrast to Moshe who was called an “Egyptian man” initially, but subsequently only a “man of G-d”. Although he was indeed righteous, Noach attached importance to his agricultural activities, and therefore deserved the title “master of the soil.” Moshe, by contrast, was initially an “Egyptian man,” but as soon as he became close to Hashem, he was known only as a “man of G-d,” because he did not attach importance to anything other than cleaving to Hashem.
In Germany, rabbis used to be respected only if they had a university degree, and today some parents insist that their sons obtain a degree or learn a profession, but the truth is that the only thing of value is Torah: “Delve in it for everything is contained therein” (Avos 5:22).
NO NEED FOR ALCOHOL
“And Noach began to be a master of the soil, and he planted a vineyard” (9:20). Rashi: “He made himself profane”, for he should have first engaged in planting something different.
Why is Noach held responsible for planting a vineyard immediately rather than planting other trees? On the plain level, this may be because a “vineyard” consists of five trees (Kilayim 4:7), and Noach should have minimized his investment in this world by initially planting only one tree, instead of immersing himself straightaway in planting a whole vineyard.
Alternatively, Rav Yisroel Moshe Dushinsky, the late Ga'avad of the Eida Hachareidis, suggested the following explanation. People who consume alcohol are often despondent or depressed, seeking a way out of their misery. For this reason, b’nei Torah who cleave to Hashem and His Torah feel no need to drink wine, because their lives are already filled with joy and satisfaction. Accordingly, Noach is criticized because, even though he saw the desolation of the world when he came out of the Ark and must have been terribly upset by the sight of this destruction, he still should not have felt the need to drink wine to improve his state of mind. Rather, he should have found contentment through cleaving to Hashem, thus making the need to consume wine superfluous. This is what Chazal meant when they said that Noach “made himself profane,” because if he had led a holy life dedicated to Hashem, he would not have needed any wine to make himself happy.
SPLENDID ISOLATION
“From that land emerged Ashur, and he built Ninveh and Rechovos Ir and Kolach” (10:11). Rashi: Since Ashur saw his sons obeying Nimrod and rebelling against the Almighty by building the tower, he departed from their midst
The Chofetz Chaim said that this episode teaches us that someone who distances himself from the wicked enjoys success, because when Ashur left Babylon in order to keep his distance from Nimrod, it must have seemed to involve great suffering and self-sacrifice, as he was forced to wander from place to place. However, in reality, Ashur ultimately benefited from his decision, because after leaving this country he constructed Ninveh, a great city, as well as several other cities.
Every father or teacher should educate his sons and students to be proud of the privilege of being b’nei Torah, to rejoice in having been chosen from among the nations and to separate themselves completely from their erring brethren. Instead of trying to fawn on them or appease them, we should take pride in being soldiers in Hashem’s army and internalize the fact that through our Torah learning, we prevent many misfortunes and wars.
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