Noach (Genesis 6:9-11:32 )
בס”ד
Bereishit, 6:9: “These are the offspring of Noach, Noach was an Ish Tzadik (righteous man)…”
Bereishit, 9:20: “And Noach, Ish Ha’adamah (the man of the ground) acted profanely, and planted a vineyard.”
Bereishis Rabbah, 36:3: “R’Berachia says, Moshe is more beloved than Noach: Noach, [went from] being called Ish tzaddik (a righteous man), [to being] called Ish Adamah (man of the ground), but Moshe [went from] being called Ish Mitzri (Egyptian man) [to being] called Ish Elokim (man of G-d).”
The Torah records that upon returning to land after the Flood, Noach planted a vine. In Its description of this episode, the Torah describes him as the man of the ground, which is not a praiseworthy description. The Midrash asserts that Moshe was greater than Noach because, earlier in the Torah, Noach was called a righteous man) and the new description of ‘the man of the ground’ represents a lowering of his status. In contrast, Moshe is initially called by the lowly depiction of Egyptian man1 but is later described as man of G-d. What is the significance of this contrast between Noach and Moshe?
The Ohel Moshe2 suggests a simple understanding; that the Midrash is teaching how far a person can fall from being a ‘righteous man’ to being a ‘man of the ground’. Simultaneously, the Midrash also shows how far a person can rise from being an ‘Egyptian man’ to being a man of G-d. However, he then cites a story involving the Alter of Slobodka, Rabbi Nosson Zvi Finkel from which a deeper understanding emerges.
There were two students in the Yeshiva of Slobodka – one was one of the brightest students in the Yeshiva while the other one was significantly weaker. Yet the Alter of Slobodka devoted a lot of time to the weaker student and did not do the same for the stronger student. The stronger student asked the Alter why he was treating the two boys so differently, especially when he was far more able than the other.
The Alter answered through an explanation of a question. The time period of the afternoon is called by the Rabbis ‘tsallei Erev’ (literally translated as the shadow of evening), implying that it is the start of the night period. Yet, in truth, at that time, the sun is still shining and it is bright outside. In contrast, the day is considered to begin at Alot HaShachar (literally translated as the rising of the morning), yet it is still very dark at that time. The Alter answered that in the morning, even when it is still dark, the day is beginning to get light. Hence, the day is in a state of progress towards day. Consequently, it is actually considered to be day even though it is currently dark. In contrast, in the afternoon, even though it is still light outside, it is beginning to get darker, hence it is considered to be in a part of the evening. This means that the decisive factor in determining whether it is day or night is not the present state of the day, rather the direction in which it is going.
The Alter returned to the question at hand, and explained to the bright boy that even though he was more advanced than his fellow, he considered himself to be complete, and that he didn’t need to improve himself. This, the Alter explained, was a very big flaw that greatly diminished his status. In contrast, with regard to the other student, even though he was currently on a lower level than his fellow, nonetheless, he was eager to advance, hence the Alter viewed him on a higher level than his smarter peer. The Alter concluded with the fundamental principle: “The importance of a person is dependent upon his direction, not his current state.”3
With this, we can understand the deeper nature of the contrast between Noach and Moshe. Noach was a righteous man but his direction was going downward towards being a man of the ground. Moshe was an Egyptian man but his direction was going forward towards being a man of G-d. The novelty of the teaching of the Alter of Slobodka is that even at the time that Noach was considered a righteous man and Moshe was described as an Egyptian, Moshe was in fact on a higher level, due to the direction that he was going, as that is of far more significance than a person’s current state.
Another example of this principle is found in an interesting aspect of Yom Kippur. Throughout the year, when we say the Shema, we say the words ‘Baruch Shem Kevod Malchuto le’olam va’ed’ quietly out of deference to the Angels who say this in Heaven and are on a far higher spiritual level than ourselves. However, on Yom Kippur, we reach the level of Angels due to our fasting and other afflictions and therefore we can say it out loud. However, the question is asked that seemingly we are on the highest level right after Yom Kippur after we have completed the fast and reached the heights in Neilah. Yet, when we daven Maariv right after Yom Kippur we immediately revert to saying ‘Baruch Shem’ quietly again. In contrast, at the beginning of Yom Kippur, we are full from our meals and do not seem to be in such a high spiritual state, yet we do say ‘Baruch Shem’ out loud. The explanation is based on the above idea, that the decisive factor as to our level is the direction in which we are heading. At the start of Yom Kippur we are heading into the most Holy day, hence we are on the level of the Angels, whereas right after Yom Kippur, we are heading into the regular week again, hence we fall back to our original level.
This lesson is very pertinent to this time of year, as we have just left the exalted days of the High Holy Days and face the long winter months without any Festivals for several weeks. It is essential that despite this situation, we strive to continue to be in a mode of growth and going forward, and avoid stagnation. May we all merit to emulate Moshe and constantly rise in our spiritual level.
By Rabbi Yehonasan Gefen
Notes:
- Egyptian society at that time was very immoral.
- Ohel Moshe, Bereishit, Parshat Noach, pp.136-140.
- It is important to note that it seems that the Alter was not merely neglecting the smarter boy because of his attitude, but that the Alter’s distancing of the boy was in and of itself the lesson the boy needed to hear, in order to pull himself out of his stagnant state.
WEEKLY TORAH PORTION,
The Guiding Light
by Rabbi Yehonasan Gefen
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