DIVREI TORAH ON PARSHAS NOACH
The story of the Dor Haflaga, the generation that attempted to build a tower to reach the heavens, is an enigma. There’s no indication in the Torah as to what was wrong with their intent and what their Aveiro was. (The most common explanation, as described in the Medrash, is that they attempted to reach the heavens to battle Hashem.) Their punishment doesn’t shed light on what they did. They were dispersed across the land and taught different languages, but otherwise were unpunished.
The Akeida explains that their goal was to live in unison, like the Malochim in heaven. If that was their intention, what was wrong with it?
The Akeida explains that the mistake was by attempting to restrict themselves to a single group, they limited their individuality, and their ability to grow to their maximum potential. Everything was about community. All individual growth would be limited to the growth of the group. The “end goal’ was to live in harmony, ignoring spiritual goals and the individual’s responsibility towards those goals.
Instead, people must take advantage of both their individual, and of group’s strengths, taking the most out of each one. The perfect balance may be difficult. Some people and groups demand that everyone follow exacting behaviors. Many individuals pride themselves on “doing their own thing”. Instead, people must affiliate with a group to ensure a minimal amount of performance, such as Davening with a Minyan. This is done by conforming (to a degree) to communal peer pressure. However, they must also remember that their strengths may be different from those of the group.
The Akeida explains that their goal was to live in unison, like the Malochim in heaven. If that was their intention, what was wrong with it?
The Akeida explains that the mistake was by attempting to restrict themselves to a single group, they limited their individuality, and their ability to grow to their maximum potential. Everything was about community. All individual growth would be limited to the growth of the group. The “end goal’ was to live in harmony, ignoring spiritual goals and the individual’s responsibility towards those goals.
Instead, people must take advantage of both their individual, and of group’s strengths, taking the most out of each one. The perfect balance may be difficult. Some people and groups demand that everyone follow exacting behaviors. Many individuals pride themselves on “doing their own thing”. Instead, people must affiliate with a group to ensure a minimal amount of performance, such as Davening with a Minyan. This is done by conforming (to a degree) to communal peer pressure. However, they must also remember that their strengths may be different from those of the group.
The author can be contacted at shmuelgluck@areivim.com
The Torah describes Noach as an Ish, Tzadik, and Tomim, a man who is righteous, and sincere. Rav Moshe Feinstein asks why the Torah included the description of Ish? Tzadik and Tomim, are significant compliments. What does Ish add?
Rav Moshe explains that unless a person is an Ish, B’daas U’v’haskeil, a person of understanding, and common sense, he can’t be titled as a Tzadik or Tomim. To become a Tzadik requires more than just doing Mitzvahs. While an exact definition of B’daas U’v’haskeil can be discussed, I think everyone would agree that Haske”l, common sense, can be sensed by most people.
Common sense, which leads to healthy lifestyles, and general popularity, is less common than most people think. Sadly, some Talmidei Chachamim don’t demonstrate this trait enough. While common sense may be natural for some people, it can be learned through the Torah.
I learned a similar message from Hashem’s description of Noach as being an Ish. People’s growth requires their going through different stages, before they can reach greatness. Each stage must be built on the previous one.
I explain to men who are entering a Kolel, that a Kolel life isn’t very different from that of a Ba’al Habais, a working man. The Kolel men will become ba’alai Habais “plus”. Many people think that working people must wake up early, always Daven in the same Minyan, and make sure to learn each day. They don’t see these same responsibilities when they’re in Kolel, since they “learn all day”. However, Kolel members must do everything that a Ba’al Habais does for his family, and more. The same is true for the subsequent stages, such as when they become Rabbeim, and/or community leaders.
Noach had to first become an Ish, and only then, could he move on to become a Tzadik, and then a Tomim. When a person reaches the level of a Tzadik, he must always continue to be an Ish, a good person.
Rav Moshe explains that unless a person is an Ish, B’daas U’v’haskeil, a person of understanding, and common sense, he can’t be titled as a Tzadik or Tomim. To become a Tzadik requires more than just doing Mitzvahs. While an exact definition of B’daas U’v’haskeil can be discussed, I think everyone would agree that Haske”l, common sense, can be sensed by most people.
Common sense, which leads to healthy lifestyles, and general popularity, is less common than most people think. Sadly, some Talmidei Chachamim don’t demonstrate this trait enough. While common sense may be natural for some people, it can be learned through the Torah.
I learned a similar message from Hashem’s description of Noach as being an Ish. People’s growth requires their going through different stages, before they can reach greatness. Each stage must be built on the previous one.
I explain to men who are entering a Kolel, that a Kolel life isn’t very different from that of a Ba’al Habais, a working man. The Kolel men will become ba’alai Habais “plus”. Many people think that working people must wake up early, always Daven in the same Minyan, and make sure to learn each day. They don’t see these same responsibilities when they’re in Kolel, since they “learn all day”. However, Kolel members must do everything that a Ba’al Habais does for his family, and more. The same is true for the subsequent stages, such as when they become Rabbeim, and/or community leaders.
Noach had to first become an Ish, and only then, could he move on to become a Tzadik, and then a Tomim. When a person reaches the level of a Tzadik, he must always continue to be an Ish, a good person.
The author can be contacted at shmuelgluck@areivim.com
Hashem instructed Noach to bring two animals from each species, except for a few species, of which he required seven. Hashem didn’t give any explanation as to why he wanted the difference. Noach concluded that the reason must be to bring them as Korbonos. Nowadays, when people learn this, they see Korbonos as the only option, because they’re used to thinking that way from a young age. In addition, people think “Frum” when they learn Torah.
I think that if many of us had been the ones collecting the animals, we might have concluded that these extra animals were tastier, had a higher mortality rate, or, if I can sound silly for a moment, may make great pets.
Imagine that a person finds $100 on the street. Would he naturally assume that it is a sign that he should use it for a good cause? If he doesn’t want to use the entire money for it, would he think that the money was a gift but, since he didn’t work for it he should give a Chomesh (20%) instead of the usual Maaser (10%) to charity? Many people, even those who thought it was obvious that the extra animals were for a selfless cause, would still conclude that the found money should be used for personal needs.
If this person lost $100, would he think that Hashem decided that he didn’t need/deserve the money, or conclude a less Torah related explanation, and become angry?
The message is that when people’s minds are geared towards a Torah answer their decisions are consistent with Torah thought, but it’s not indicative of what they will conclude, and how they will act, in real life. People should train themselves to think about everything throughout the day, as they do when they learn Torah.
I think that if many of us had been the ones collecting the animals, we might have concluded that these extra animals were tastier, had a higher mortality rate, or, if I can sound silly for a moment, may make great pets.
Imagine that a person finds $100 on the street. Would he naturally assume that it is a sign that he should use it for a good cause? If he doesn’t want to use the entire money for it, would he think that the money was a gift but, since he didn’t work for it he should give a Chomesh (20%) instead of the usual Maaser (10%) to charity? Many people, even those who thought it was obvious that the extra animals were for a selfless cause, would still conclude that the found money should be used for personal needs.
If this person lost $100, would he think that Hashem decided that he didn’t need/deserve the money, or conclude a less Torah related explanation, and become angry?
The message is that when people’s minds are geared towards a Torah answer their decisions are consistent with Torah thought, but it’s not indicative of what they will conclude, and how they will act, in real life. People should train themselves to think about everything throughout the day, as they do when they learn Torah.
The author can be contacted at shmuelgluck@areivim.com
The Medrash in this Parsha explains the Posuk, “Va’yi’Ven” Noach Es Hamizbeiach, and Noach built a Mizbeach, an altar. “Va’yi’ven” Ksiv, it says Vayiven, but the Medrash translates it as Nisbonein, Noach understood (the Mizbeach). What did Noach understand? He placed thought into understanding why some animals came in groups of two and others in groups of seven. He concluded that the intention must be to bring them as Korbonos on the Mizbeach.
Althoguh Noach physically built the Mizbeach, his greatness was in recognizing the value of building it. People’s thoughts define them more than their behaviors do. For example, a person’s act isn’t defined by the result but the thought behind it, whether it was done on purpose, or by mistake, before Hashem rewards or punishes. The behaviors give a hint to others and, more so to selves as to what they’ve “created” inside of them.
People should focus on thought which leads to conclusions which will lead to values, which then leads to behaviors. They should realize that creating anything physical, while it may be praiseworthy, is less significant than understanding why they created it. Similarly, engineers, and architects, are more respected, and earn more money, than do the contractors who actually build what the engineers, and architects, envisioned.
Althoguh Noach physically built the Mizbeach, his greatness was in recognizing the value of building it. People’s thoughts define them more than their behaviors do. For example, a person’s act isn’t defined by the result but the thought behind it, whether it was done on purpose, or by mistake, before Hashem rewards or punishes. The behaviors give a hint to others and, more so to selves as to what they’ve “created” inside of them.
People should focus on thought which leads to conclusions which will lead to values, which then leads to behaviors. They should realize that creating anything physical, while it may be praiseworthy, is less significant than understanding why they created it. Similarly, engineers, and architects, are more respected, and earn more money, than do the contractors who actually build what the engineers, and architects, envisioned.
The author can be contacted at shmuelgluck@areivim.com
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