What Was Needed

As we learn Sefer Beraishis, it is always important to keep in mind the very first Rashi in Chumash, which points out that the Torah is not a storybook—we don’t learn the Parshios because they are entertaining—and it is not merely a book of laws, but rather a guidebook for life. If the Torah takes the time to relate what may seem like a story, there is a reason for it, and we are too learn something from them. Parshas Noach is of course no different—we must approach the Parsha with a desire to learn and grow from that which the Torah relates.

There is one Passuk in this week’s Parsha which I think begs explanation. There After describing the effects of the Mabul on the Earth, the Torah says: “VaYizkor Elokim Es Noach, V’es Kol HaChaya, V’es Kol HaBehima Asher Ito BaTeiva, V’yishoku HaMayim: An Hashem remembered Noach, and all the animals that were with him in the Teivah, and the waters receded.”

There are many parts of the Parsha that contain copious detail—the construction of the Teiva itself, how many of each species arrived at the Teiva, the type of rain and how it fell, the travels of the Arev and the Yonah after the Mabul—the Torah tells us much about each of these aspects of the story. Yet, when it comes to the goings on inside the Teiva, however, the Torah is totally silent: we are told that Noach entered the Teiva, then the Torah describes what happened to the world during the Mabul, and then the Passuk above says that Heshem dried up the water because he remembered Noach and the animals, but there is never any mention of what happened while they were in the Teivah.

In addition, the word “VaYizkor” almost insinuates that Hashem had in some way forgotten about Noach but now he remembered and therefore dried up the water. Obviously we can’t say that Hashem forgot anything, but what is the word VaYizor referring to?

While there are few details in the Pessukim about what took place during the time that Noach was in the Teivah, the Gemara in Sanhedrin fills in some of the details. Shem ben Noach once encountered Eliezer Eved Avraham and they had a discussion about their various experiences. Eliezer asked Shem what happened on the Teivah and Shem responded by relating all the troubles that Noach and his family went through. There were animals that had to be fed during the day and animals that ate at night, and Noach and his sons accommodated all those needs. They had no time to rest or sleep and were completely consumed with the care of those animals that were on the Teivah.

R’ Elya Lopian in Lev Eliyahu, quotes this Gemarah and asks: we know that Hashem brought the animals to the Teivah—Noach did not have to go out and gather them on his own--this was done Al Derech HaNes. If so, why didn’t Hashem care for the animals on the Teivah B’derech Nes as well? Why did Noach have to go to such lengths and expend such efforts in the care of these animals?

The M’am Loez asks a similar question. The Shita of many Rishonim is that the waters of the Mabul in no way affected Eretz Yisrael. If so, according to these Shitas, why was a Teivah necessary at all? Why didn’t Hashem send Noach, and whichever animals were necessary for the world to continue after the Mabul, to Eretz Yisrael? There they could have lived out the Mabul in relative peace, and the efforts of building the Teivah and all the work that went into caring for the animals could have been avoided.

I think that the answer can be found based on the Passuk we quoted above: “VaYizkor Elokim Es Noach…V’yishoku HaMayim”

Often in Davening we use the word Zechor in regards to Zechus Avos, “V’Zocher Chasdei Avos” for example. Are we worried that Hashem forgot the Chesed of our Avos? Of course not. When we say V’zocher, we are asking Hashem to consider the Zechus Avos when judging us, we rely on those Zechusim for our own protection. So to in the case, of course Hashem never forgot about Noach—but at that point there was a Zechus that was brought in front of Hashem that was successful in stopping the destruction of the world.

What was that Zechus? “Kol HaChaya, V’es Kol HaBehima Asher Ito BaTeiva.” The Zechus of Noach’s Chesed—the way he selflessly toiled on behalf of Hashem’s creations—was brought be for Hashem, and that was the Zechus that stopped the Mabul.

One can therefore answer the questions raised by R’ Elya and the Me’am Loez. The reason that Noach had to toil on the Teivah is precisely because that is what the world needed in order to prevent the Mabul from being completely destructive. Because Hashem knew that only the Zechus of Chesed—such as the Chesed that Noach displayed on the Teivah—could stop the Mabul, he therefore put Noach and all the animals in the Teivah together. The animals could not be provided for Al Derech Nes, and they could not escpape the Mabul together in Eretz Yisrael, because that would not have allowed the opportunity for the Chesed that was necessary to end the Mabul.

If this is indeed the case—that the only way to stop the Mabul was through selfless acts of Chesed—we must understand why. Why was Chesed the tool to end the Mabul? Why did Noach have to put himself out to such great extents?

Because it was what the world needed, and it was what Noach needed.

The Me’am Loez earlier in the Parsha cites Chazal who tell us that although the inhabitants of the world committed a number of Aveiros, the G’zar Din was sealed because of Chamas, theft. Many ask that if the world was indeed involved in so many depraved activities, why was Chama the final straw? Theft seems relatively inconsequential when compared to other Aveiros.

The Me’am Loez explains that the world stands on three Yesodos: Chesed, Din and Emes. While those three Yesodos are intact, the world can exist, but if these pillars are broken, the world cannot stand.

Chamas, explains the Me’am Loez most Aveiros only violate some of these Yesodos, but Chamas destroys all three. Theft, a lack of respect for another’s property and belongings, stands opposed to Chesed, Din and Emes—as can be easily understood. This being the case, once the world had resorted to this behavior, and completely eradicated these three Yesodos, Hashem had no choice but to bring a Mabul.

It can therefore be understood why Chesed was necessary for the world to be brought back into existence. While Chesed is itself one of these Yesodos, when someone acts with unqualified Chesed—going above and beyond what might be considered necessary—he restores Din and Emes to the world as well. An act of selfless Chesed, such as those of Noach, can only be carried out if one understands that we are all creations of Hashem—even animals—and therefore should be treated with the same level of sensitivity. This is the ultimate Emes. Additionally, when someone is willing to forgo his own comforts for the sake of others—as Noach was—the Middah of Din is restored as well.

Therefore it can be understood why the Chesed of Noach was so important in stopping the waters of the Mabul—it is exactly what the world needed.

But why did Noach have to be the one to carry out this Chesed? Perhaps he could have been saved and the Chesed necessary for the world been performed by someone else.

I think there is a comment of the Seforno that may illuminate this point.

The Passuk at the end of Parshas Beraishis says “ V’Noach Matzah Chein B’eynei Hahsem.” The Seforno points out that we see from this Passuk that Noach really wasn’t Zoche to be saved on his own, but rather was saved from the Mabul because of Chein. Middas HaDin would have been for Noach to perish in the Mabul, but he found favor in Hashem’s eyes and was Zoche to Midas Harachamim.

If Noach was indeed Tzaddik Tamim, why was he not Zoche to be saved of his own merit? Why did he require Chein?

The Seforno explains that when Noach saw the way the members of his generation were acting, he did not stand idly by—he gave them Diveri Tochacha and urged them to stop. But he didn’t tell them to stop because this was K’neged the Derech Hahsem, his point of reference was not Torah, but rather because they were violating societal norms. Noach tried to convince people that they should stop acting these ways because society cannot survive if people are so depraved. For this reason, although Noach was a Tazadik Tamim, he was not ZOche to be saved on his own and he required Chein.

It would therefore seem that Noach had to, in some way, be Mesaken for this shortcoming during his time on the Teivah. There was a deficiency in Noach’s character that somehow caused him to need Chein, and perhaps his time on the Teivah was to help him fix that inadequacy.

This is perhaps why Noach needed the Chesed.

The Seforno, in explaining what Noach should have told those he was rebuking, says that he didn’t tell them “L’daas Hashem, V’laleches B’darachav: To know Hashem and to go in his ways.” The Mitzva of V’halachta B’drachav is in fact a general commandment to do Chesed. When we look at a situation, we are required to view it as Hashem would, and just as He does Chesed for his creations, we are responsible to act accordingly.

Perhaps the overwhelming Chesed of the Teivah was required to put Noach in a better mindset of V’laleches B’darachav. If someone spends such an extended period of time—some say as much as a year—involved in unending acts of Chesed, he will come to a better realization of the Chesed that Hakadosh Baruch Hu does for us all on a regular basis.

One can only imagine that left with such a Chizuk in the Middah of V’halachta B’drachav, Noach would emerge from the Teivah a different person and be more likely to provide Tochacha in the required way in the future.

The Teivah was necessary because the acts of Chesed were necessary. The world needed them, and Noach did as well.

We live a depraved world, one that may not be that dissimilar to the Dor HaMabul. We must therefore increase our Chesed as much as possible, to counteract the affects of those who lead lives that are K’neged the Yesdos of the World.

The world needs it, and we certainly do as well.