Parashat Noach

Parashat Noach
Heshvan 4, 5772
by Michal Kohane

נח איש צדיק תמים... את האלו-הים התהלך נח

“Noah was a righteous, wholesome mensch… he walked in G-d’s company”, this is how we’re introduced to Noah (Genesis 6:9) after we’re already told that he found favor in G-d’s eyes, and we must wonder: What is wrong with this idealistic picture of a righteous, wholesome mensch who walks with G-d ? Why did G-d wait another 10 generations till Abraham for us to have our first patriarch? Why no Noah?

According to Rabbi Moshe Alshech (known as the Alshich Hakadosh (the Holy), a prominent rabbi, preacher, and biblical commentator in the latter part of the 16th century), Noah was indeed righteous but not a “Jewish righteous”. He is one who walked in G-d’s company, but a real tzadik, righteous person, walks with people. G-d may guide us how to act but our peers are humans. Noah’s righteousness was selfish. When G-d told him to build an ark because He “has had it” with this world, we don’t hear Noah arguing; we don’t hear his tormented soul, aching at the destroyed world. We see him pull out his tape measure to make sure “the length of the ark three is hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits” (6:15).

This is a big vessel (a cubit being 18-24”), and building it takes years and years, decades and decades. Throughout these 120 years, people must have stopped by; bewildered neighbors look in curiosity; kids check it out in day, and teen check it out at night when they think no one is watching. Noah just hammers away. Then he collects the appropriate animals, two of each and plenty food. The chapter ends with “Thus did Noah; according to all that God commanded him, so did he” (6:22). He doesn’t tell anyone what’s coming. He doesn’t warn the people, he doesn’t encourage repentance, he doesn’t argue with G-d to reconsider, to save the world, to do something, anything! We hear no urgency, no panic, no concern. He is fine. His family is fine. That’s all that counts.

Noah is considered a “tzadik in peltz”, a Yiddish term meaning - righteous person, dressed in fur. Said the Kotzker: when the house is cold, there are two options: warm up the house, or put on a sweater (“fur”). The former – helps all household members; the latter – solves the issue only for the one wearing the fur. Another example, is of the “tzadik” who welcomes a beggar at his door, without realizing what does the beggar want? After all, the tzadik is dressed in fur! “It’s” warm! Why is the beggar shivering?? Can’t he get his own fur??

This is why it said: righteous in his generations. Says Rashi: only during his times. Had he lived in Abraham’s generation, he would not have been considered righteous.

Then again, I wonder. Shouldn’t we give the guy a break? He’s doing a family construction project for 120 years and anyone who’s done that, knows how much fun that is; then he is spending 40 days in a closed box with countless animals? If nothing else, his wife is surely a saint! So what’s the debate?

And which is really harder? Some say, that to be righteous when all around you are evil, is much more challenging than to be righteous when others around you are on a higher level. To paraphrase Rashi: some of our teachers think this is a “wow” – to be righteous when all are evil around you! Imagine how much more righteous he’s be in a good era! While some think it’s a negative trait: yes, in his generation he was good enough, but had he lived in another time, he wouldn’t have been noticed.

I would like to suggest that the commentators asked themselves a real question. They wanted to know, they had to know, Is it good enough to be good compare to others (“righteous in his generations”), or is there an absolute level one should aim to? Many of our early commentators live in tough times. Is it good enough, they ask themselves, to be just a step up from the Romans? The crusaders? The inquisitors? Or must be we uphold our Torah given standards even when the world around us collapses into “corruption and violence”? If we just don’t torture anyone, crucify or burn anyone, is that sufficient? Or should we continue to care for the poor, give charity, be kind to the stranger, the widow, the orphan?

Most commentators agree on the latter. Further: Some accuse Noah of being showy. How did he get up each morning, walking to his building site with his tools, looking down at all those around him with an all knowing gaze, for 120 years? Then the water started coming down, people must have tried to hold on to anything floating around in an effort to survive; a piece of wood would have been great, and here is this giant vessel, the size of a football field, floating around, and, ah, Noah just shut the little window. Some add and say that the fact that Noah was showered with such lavish descriptions, is already a negative. Why should anyone need this? Let our actions define us and not what anyone is saying about us. We’re not told anyone of our forefathers was “righteous” and “wholesome” when we’re first introduced. The fact that one should need this, means he’s lacking. It’s what would be said before the “… but…”

One way or another, our sages thank Noah. They appreciate his effort but no, he won’t be included as one of our nation’s leaders in our prayer for rain, even though he should know about water more than anyone. And we won’t call ourselves Bnai Noah. We will wait patiently for next week.