Yeshivat Ateret Yerushalayim

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Parshat Noach 5782
Rabbi Jablinowitz

We read in this week’s parsha that Noach builds an ark, a Teivah, to escape the destruction of the flood. Noach builds the ark according to his instructions from Hashem; from its dimensions to its inhabitants, to when exactly to enter the Teivah. The Sfas Emes teaches in the name of the Chidushei HaRim and others, that we need to understand the word Teivah, to mean “word”. The message is, that though Noach entered the Teivah in order to be saved, he was really saved through his words of connection and subservience to Hashem. The words of Torah and the words of prayer are what save a person and provide his refuge.

An important trait of Noach was his subservience to Hashem. As opposed to the rest of his generation who did whatever they pleased, Noach put the will of Hashem before himself. He even suffered threats from the populace about the Teivah he was building. None of this deterred him as he followed the will of Gd.

The same is true for us regarding the words of the Torah and Tefillah. We must accept them and be subservient to them. One might say, why do I need to repeat daily the words of the Shemoneh Esrei? They don’t speak to me; I would rather compose my own prayer which I can relate to more. The answer is there is a special power to the Teivah, the words of prayer established by Anshei Kenesses Ha’Gedolah. One must subjugate his own creative energy to the words of our sages. Though there is a need at times for personal additions to prayer, the base and power of prayer lies with the traditional Teivah.

In parshat Vayechi (Chapter 48, Pasuk 22), Yaakov Avinu tells Yosef he gave him another portion or the city of Shechem, Be’Charbi U’Be’Kashti; with my sword and my bow. Targum Onkelos teaches that it means, Bitzlosi U’Be’bausi; with my prayer and my request. The Siddur of the Baal Ha’Tanya learns from the teaching of Onkelos that the actual words of Tefillah, the Teivos, are like a sword. They are sharp and have a power of their own. And we need to acknowledge and utilize their strength by saying them with emphasis and meaning. That’s the addition of Be’Kashti; the effectiveness of the bow is based on the ability of the archer. We need to subjugate ourselves to the Teivah; use the words and send them out and connect with Hashem.

The Meshech Chachmah in parshat Vayechi expresses a similar notion on the pasuk of Be’Charbi U’Be’Kashti. He points out that when one is davening the standard Tefillah, the Shemoneh Esrei, though ideally one needs to and should have proper intention and Kavanah throughout, if one had Kavanah just for the first blessing, Bedi’eved, he fulfills his obligation. This is because the words of Anshei Kenesses Ha’Gedolah are sharp like a sword. Their effectiveness can be achieved even with minimal effort. But when says his own prayer, Be’bausi, then its effectiveness is compared to a bow and arrow and is limited to whatever strength he puts into it. He won’t get too far without much Kavanah.

The upshot of all this is the power of the words of the Tefillah; of the Teivah. And the same is true of Torah as well. Chazal teach in Eiruvin 54A that one should be careful to articulate the words when one is learning Torah. One shouldn’t just read them, he should speak them. Their sharpness and power will enhance his learning. I once heard from someone who saw one of the great Roshei Yeshivah from the previous generation before giving shiur speaking to himself. When he drew closer, he heard him repeating to himself over and over again, Migo, Migo, Migo. The power contained within the Teivah of Torah enables us to connect with Hashem, just as Tefillah does, and give us the ability to comprehend the ideas of Torah. This, then, is one of the lessons of Noach; total subjugation and subservience to the Teivah of Hashem.

Good Shabbos

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