Parshas Noach- Unity for Community

As we read through the beginning of the Torah, we are introduced to the multitudes of nations who would form the makeup of mankind. Noach, a righteous man, would be considered the progenitor of the general world. The seven laws that they are to keep are properly labeled the seven Noachide laws. Avraham would become the first of the forefathers of the Jewish people. Rashi (11:32) explains that until Avraham’s prominence, Hashem’s Anger filled the world.

Noach is categorized in the pesukim as a righteous person with numerous accolades. Why wasn’t he the ancestor of the Jewish people? Why was Hashem’s Anger quelled only with the arrival of Avraham Avinu?

The first verse in the Parsha lists three virtues that Noach possessed. He was “a righteous man, complete in his service, and he walked with Hashem” (6:9).  However, when commanding Noach to enter the teivah, Hashem only mentions Noach’s righteousness (7:1). Furthermore, at the conclusion of Parshas Bereishis, the pesukim discuss the evil of the generation of the flood. In contrast, “Noach found favor in the eyes of Hashem” (6:8). Targum Yonasan ben Uziel and Targum Yerushalmi write this was due to Noach being a tzaddik, righteous.

It would appear that although Noach held many esteems, his saving grace was ultimately his righteousness. Why is that so?

Following the Great Flood, the pesukim tell us about the events of the Dor Haflaga. Nimrod, a fellow who was aptly named due to his direct rebelliousness against Hashem, motivates the people to begin building a tower to contend with Hashem. This effort ultimately fails when Hashem disperses them, ending this rebellion.

Rashi (11:9) addresses the obvious question. The generation of the flood engaged in forbidden relations, idol worship and thievery (6:11, Rashi). This later generation waged a war directly against Hashem. The initial people were completely destroyed. This latter generation was merely scattered. This does not seem to make sense. Rashi answers that the prior generation contained thievery and in-fighting. Thus, they were wiped out. The later generation possessed a unity, and were spared extinction.

It emerges that Hashem would destroy a people who possess in-fighting, despite not sinning in an actively rebellious manner. However, a people who were staging an all-out war against Him, were spared this fate because they had a semblance of peace. They were fighting together against Hashem.  

How can we understand this distinction in repercussions?

The Ramchal explains that Hashem created man to be able to give him goodness. Hashem wants to give man the Ultimate Goodness. This is achieved through a relationship and connection with the Ultimate Benefactor, Hashem. One needs to become similar to Hashem in order to connect with Him and receive the Ultimate Goodness. The Gemara (Sotah 14a) teaches us one can achieve this by following in the ways of Hashem. Hashem dresses the naked, visits the sick etc. To follow in His ways one should act similarly. In a similar vein, the Gemara (Rosh Hashana 17b) implies that in order to overturn a negative decree one must not only say the thirteen Attributes of Hashem’s Mercy, but rather embody them. Hashem is Merciful, Gracious, etc., and to be likened to Him we must also act in such manners. In doing so we can achieve a connection with Him. Hashem’s “Seal” is peace and that is what is accomplished by acting in His ways.

Rashi (6:13) tells us that despite the other sins, the final decree of the generation of the flood was due to thievery. A society that perpetuates in-fighting and robbery is antithetical to the attributes of Hashem. Such a society has no ability to connect with Him, and has no right to exist. The end result for such a generation is destruction. In contrast, the Dor Haflaga, despite actively rebelling against Hashem, acted with a basic sense of unity. This type of people can ultimately connect with Hashem and merits to live.

The Kli Yakar (6:9) explains that each of the three positive qualities of Noach contrasted the sins of his generation. The title of “righteous” implied that he did not engage in thievery. Thus, this is highlighted as to why he was saved. He certainly possessed other positive traits, but the avoidance of robbery was his saving grace.

The Seforno (6:8) explains a fascinating distinction between Noach and Avraham. Although Noach was personally righteous, he did not direct his generation to know and follow Hashem. Thus, he was not worthy of saving others. Avraham Avinu, the father of converts, spent his entire life spreading the word and awareness of Hashem. He is the epitome of an “ish chesed” because he gave people the ability to connect with Hashem.

The Ramchal (Derech Hashem ch. 4) explains that there is a major distinction between the soul of a Jew and a non-Jew. The neshama of a non-Jew exists at a very basic level. The deeds of such a person are impactful for their personal success, and not beyond. The soul of a Jew is much higher. His deeds are therefore impactful in all the realms and beyond.

Noach, the father of the nations of the world was a tzaddik. This righteousness was limited to himself. He did not reach out to help others. His future descendants possess a soul that acts in the very same manner. Avraham, our holy ancestor, spent his life giving the Ultimate Goodness to the world. He was thus the first Jew. We are blessed with a neshama that acts in a similar way.

My three-year-old, who is delicious, was upset about something of vast importance. She began to stage a protest and was defiantly lying on the floor. Seeing her displeasure, my one-year-old approached her and gave her a hug, attempting to console her. I had never seen her do this before. It immediately made me feel emotional and proud. The greatest pride and nachas for parents is to see their children getting along. Let us repair the breaches in our families and communities and give Hashem the ultimate nachas!

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