בס”ד
This week’s Torah reading relates the story of Noach and the Flood. We know that the Torah is not just a story book, but rather a book of teachings. The Baal Shem Tov, founder of the Chassidic movements, has a very profound teaching regarding going into the Ark.
This week’s reading is called Parashat Noach, named after Noah, the central character of the story. In brief, humankind was not behaving as Hashem intended, and so, as the narrative goes, He chose to “reset” and recreate the world, beginning anew with Noah and his family. However, the Torah is not merely a storybook. The word Torah derives from the Hebrew word hora’ah, meaning “teaching” or “guidance.” It is a book filled with lessons for all humankind.
The fundamental teaching from Noah’s story is to behave properly, as otherwise, G-d may choose to punish us. This is evident from the consequences people faced in Noah’s time. Yet, there is a deeper significance here. Even if a person is already living by the laws and behaving righteously, there is still much to learn from Noah’s example.
One might wonder: “If I already live properly, why do I need to learn from Noah?” After all, Noah teaches us about good behavior, but if I already follow the laws, what more is there to learn?
The name “Noah” itself holds meaning: in last week’s parasha, the name Noah is connected to nachat, or tranquility. Noah brought a sense of calm into creation. But what does this mean, especially in light of the flood? This question is explored in a teaching by the founder of the Chassidic movement.
When G-d instructs Noah to enter the ark, the Hebrew text uses the word bo, which is usually translated as “go” into the ark. However, in Hebrew, the word teva can mean “ark” but also “word.” Therefore, bo el hateva could mean “go into the word”—specifically, the words of Torah and prayer.
So, when G-d tells Noah, bo el hateva, it could be interpreted as a call to immerse oneself in the words of Torah study and prayer to be saved from the floodwaters. The flood here can represent a society that is flooded with transient values, where what is prized today changes tomorrow. True values, on the other hand, are eternal and unchanging, transcending time, place, and circumstance. These eternal values are found in Torah, in the teachings and prayers that connect us to G-d.
The story of Noah teaches us that to be “saved from the flood” of a morally shifting society, we should immerse ourselves in these eternal words. Yet, there’s more. Noah remained in the ark for an entire year, living in an environment described by sages as a precursor to the Messianic era, an ideal time when harmony reigns and, as Isaiah says, “the wolf will live with the lamb.”
However, the Torah later commands Noah, tzei min hateva—“go out of the ark.” If staying in the “ark” represents refuge in Torah and prayer, why is Noah then commanded to leave? The lesson here is that it’s not enough to preserve Torah and prayer for oneself. We are also called to “go out” and influence others, to bring Torah’s wisdom to the world around us.
When Noah leaves the ark, his first act is to offer sacrifices to G-d, reconnecting himself and, through his actions, leading others to that connection as well. This teaches that the satisfaction Noah brings isn’t just for himself but also brings nachat ruach, satisfaction, to G-d. The parasha highlights this dual satisfaction: Noah’s name is repeated twice at the beginning, symbolizing nachat for both humankind and the Creator.
As we study Noah’s story, may we strive not only for personal tranquility and righteousness but also to bring satisfaction and joy to G-d by spreading these values throughout the world.
Parshat Talk from Rabbi Tuvia Serber
The above is a representation of the spoken text converted to written text.
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