Parshat Noach 5779
Rabbi Jablinowitz
We read in the very first pasuk in this week's parsha Eileh Toldos Noach, Noach Ish Tzadik Tamim Hayah BeDorosav. Rashi comments that the Torah seems to be poised to explain to us who the progeny of Noach were, Eileh Toldos Noach, and instead continues by praising the deeds of Noach. The offspring of Noach are not mentioned until the following pasuk. He gives two explanations for this. The first p'shat is Ho'il V'Hizkiro Sipper B'Shivcho; once the Torah mentions Noach it must first praise him; as the pasuk states, Zecher Tzadik Livrachah. Only after mentioning his praise does the Torah continue with its main task of who Noach's children were.
The second p'shat is very different from the first. Rashi comments, Ikar Toldoseihem shel Tzadikim Ma'asim Tovim. The Torah describing the praises of Noach is not a digression before mentioning his children. The real Toldos of a person are not his children but his good deeds and fulfillment of mitzvos in the world. The word Toldos is meant to be understood more as his legacy. The legacy of a person and the impact he leaves behind are his good deeds. This is the meaning of Eileh Toldos Noach, Noach Ish Tzadik Tamim Hayah BeDorosav.
The Sfas Emes elaborates on this idea in Rashi. The Gemara in Nidah 31A teaches Shlosha Shutfin Yesh L'Adam, there are three partners in the creation of every person; Hashem, the father, and the mother. The parents give the child his physical body, while Hashem provides the Neshamah and the spiritual component which rests within the physical body. The real life and essence of the person is in his spiritual component which he must allow to dominate and control his life.
The same thing is true on a universal level as well. The Chidushei HaRim teaches the word Olam comes from the word He'elem, hidden. Hashem created the world in a way that hides His presence behind the physical, natural world. The job of the Tzadik is to bring life and meaning to His world. This is accomplished through the performance of Torah and mitzvos. By fulfilling the mitzvos of Hashem light is brought into the world.
This point is borne out by the Mishnah in Avos. The Mishnah states (Chapter 5, Mishnah 1), Liten Schar Tov L'Tzadikim She'Mekaymin es Ha'Olam Shenivra B'Asara Ma'amaros. The world was created in "ten speakings". We've explained in the past that the word "amar" indicates a soft, subtle way of speaking, (Bereishis, Chapter 27, Pasuk 41) Vayomer Eisav B'Libo, Eisav said to himself. The world was created in a way that Hashem's presence is very subtle. As we said above, Olam comes from the word, He'elem, the presence of Hashem is hidden to the casual observer. The Tzadikim, however, by performing Torah and mitzvos fulfill the world. The bring light into the world through their good deeds.
There is a marked contrast between the individual level and the universal level. With the individual, there are three partners. Hashem provides the Chiyus; He provides the light and the spirit for the individual by providing him with his Neshamah. Man provides the guf, the physical body.
On the universal level, Hashem provides the physical worldand He also provides the Torah. But His presence and His Torah are not clearly seen in the world. The job of the Tzadik is to perform mitzvos and as a result maintain the world and bring light into the world. This is why Rashi teaches Ikar Toldoseihem shel Tzadikim Ma'asim Tovim. The main purpose of a person is to bring light into the world and therefore his primary legacy is his good deeds.
The result is that we partner with Hashem regarding individuals and we also partner with Hashem in the world. The Medrash Rabbah (35,7) on parshat Bechukosai teaches on the words V'Asisem Osam, Im Shamartem es HaTorah, Ma'ale Ani Aleichem K'Ilu Asisem Osam. If you keep the mitzvos of the Torah, I will consider it as if you created them. By fulfilling the mitzvos and bringing recognition of Hashem and His light into the world, we are considered as if we helped create the mitzvos. The Sfas Emes teaches in a similar manner that when Bnei Yisrael said at Har Sinai Kol Asher Tiber Hashem Na'ase V'Nishma, Na'ase means that by fulfilling the mitzvos we will, so to speak, make the mitzvos. This is because Hashem's presence is hidden in the world and when we perform mitzvos we give the world its essence and its light. And this is the main purpose and legacy of Tzadikim in the world. Ikar Toldoseihem shel Tzadikim Ma'asim Tovim.
Good Shabbos
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