Parshat Noach 5778
Rabbi Jablinowitz
This week's parsha begins with the words Eileh Toldos Noach, Noach Ish Tzadik. The Torah immediately informs us when it mentions Noach's name that he is a Tzadik, a righteous person. Yet by the end of the parsha we read something very different about him. The Torah states (Chapter 9, Pasuk 20), Vayachel Noach Ish Adamah; Noach goes from being an "Ish Tzadik" to becoming an "Ish Adamah", a man of the ground. He descends from being described as righteous person to one whose connection to the physical is emphasized. And further, Rashi, quoting the Medrash, explains the word Vayachel from the word Chulin, as in Noach made himself profane. How did this dramatic change take place within Noach?
The Medrash Rabbah on our parsha (36, 3) contrasts Noach with Moshe Rabbeinu and says that Moshe was preferable to Noach. Moshe was originally described as an (Shmos, Chapter 2, Pasuk 19), Ish Mitzri, an Egyptian man, and at the end of his life he was referred to as (Devarim, Chapter 33, Pasuk 1) Ish Elokim. And Noach, as we mentioned, began as Ish Tzadik and ended up as Ish Adamah.
What is the reason behind this change that both Moshe and Noach underwent?
The Meshech Chachmah explains that there are two approaches to serving Gd. One is to isolate one's self from the world and focus on his spiritual growth. This was Noach's approach. And the other is to be involved in the world and do for others and the community. This was the life of Moshe Rabbeinu.
One would think that the former approach would be more effective in serving Hashem. If one removes himself from the world and focuses exclusively on serving Gd, then his spiritual growth would be great, unimpeded by distractions. While one who is always working for the community and giving from his time to others does so at the expense of his personal, spiritual growth.
However, explains the Meshech Chachmah, in reality this is not so. Noach might have isolated himself from the world, but he did so at the expense of abandoning the spiritual well-being of those around him. As a result, he fell himself spiritually and ended up as an Ish Adamah.
Moshe Rabbeinu started out being described as an Ish Mitzri. His growth to the point of being an Ish Elokim came about as a result of being Moser Nefesh, dedicating his life to the betterment of Clal Yisrael. The Medrash Rabbah in Devarim on parshat V'Zos HaBrachah (11, 3) describes a discussion between Noach and Moshe Rabbeinu. Noach says I am greater than you for I was spared from the destruction of the Dor HaMabul. Moshe responds that he was greater than Noach for Noach only saved himself but didn't manage to save his generation. Moshe, however, saved the entire nation from destruction after the sin of the golden calf.
As we mentioned above, it is somewhat counterintuitive to say that one who gives of himself for others will have a closer relationship with Hashem. After all, one needs much time and effort to learn and grow in spiritual matters and separating one's self from the world would seem to more effective. Yet when one gives from himself to others there is a special siyata dishmaya he receives in return from Hashem which enables him to grow and pursue his activities on behalf of the Tzibbur at the same time. There is another Medrash in V'Zos HaBrachah which teaches that Hashem, so to speak, buried Moshe Himself as a reward for him bringing back the bones of Yosef from Egypt. While everyone else was worried about themselves and was looking for the gold and silver of the Mitzrim, Moshe Rabbeinu was concerned about the greater good, the oath made to Yosef to bury his bones in Eretz Yisrael. And he made great efforts to find the aron of Yosef. Similarly, those who dedicate themselves to the good of the Clal have a siyata dishmaya which enables them to grow and become closer to Hashem.
Good Shabbos
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