A Heavenly Scent

For the most part, this week’s Parsha is focused on Noach and the Mabul. The Torah tells us that the world’s population had degenerated to a point that Hakadosh Baruch Hu essentially decided to destroy all that he had created and start the world anew. As we know, Noach was told to take refuge, along with his family and a selection of animals, in the Teivah so that they could be the ones to rebuild the world following the Mabul.

Following the Mabul, upon his exit from the Tievah, the Torah tells us that Noach brought Korbonos to Hashem from all of the kosher species that were in the Teiva.

The following Passuk is quite remarkable: “VaYareach Hashem Es Reyach Hanichoach, Vayomer Hashem El Libo Lo Osif L’Kallel Od Es HaAdama Baavur HaAdam Ki Yetzer Lev Haadam Rah Miniurav.” At face value, the Passuk can be understood as follows: Hashem smelled the sweet scent and He said to himself that He would no longer curse the earth because of the actions of man. The reason for this resolution seems to be “Ki Yetzer Lev Haadam Rah Miniurav”

Obviously this Passuk cannot be taken absolutely literally, as we know that Hashem does not smell, and he does not have to speak to himself, but the Rishonim explain that the Torah is written this way so that we can relate to it easier—clearly then there is a message here for us to understand. That being the case let us look at this Passuk a little closer.

The most immediate question is almost glaring: Hashem destroyed the world, with the Mabul, because of the inequities of its inhabitants. Did he not know at that point that we are prone to Aveirah, that Yetzer Lev Haadam Rah Miniurav? Why was Hashem previously willing to destroy the earth based on the actions of man, whereas after the Mabul He seems to decide not to do so because of our nature?

It would seem that the reason for this change of mind, so to speak, is the Reyach Hanichoach that Hashem smelled at that time. If this is the case, we must also understand how and why this scent affected such a change? Why, upon smelling the Reyach Nichoach, did Hashem come to the conclusion of Lo Osif L’Kallel Od Es HaAdama Baavur HaAdam? How did this fragrant scent cause Him to reevaluate the Yetzer HaAdam?

In order to properly understand this Passuk, we must first have a clearer appreciation for the decision to destroy the world with the Mabul.

At the end of Parshas Beraishis there is a Passuk that is strikingly similar to the one at the end of Noach: “VaYar Hashem Ki Rabah Ra’as HaAdam B’Aretz, V’chol Yetzer Machshevos Libo Rak Rah Kol Hayom.” Hashem saw, or took notice of the fact, that the wickedness of mankind had multiplied, and that the Yetzer of man and his thought were nothing but evil. It was at this point that Hashem regretted creating man, and while the Passuk tells us that it caused Hashem sadness, He decided to destroy the world.

The Sforno explains that they were beyond any hope of improving or doing Teshuva for one simple reason: “Shelo Hayu Shomim L’Mochiach”, they would not listen to someone who sought to rebuke them.

How does the Sforno know this? What was it about their behavior that indicated that they were beyond reproach, or more accurately, immune to it?

Perhaps the answer lies in the nature of their Aveiros.

Chazal tell us that the main Aveiros that the people at that time were involved in were Chamas and Arayos: monetary and immoral sins. If we think about these Aveiros, there is a common denominator between them: in both cases a person takes what he wants regardless of anyone else’s ownership. If one sees an item that they like and they steal it, irrespective of the fact that it belongs to them, they disregard for another person’s ownership or claim to that object. The same is true if a person is involved in immoral activities—he lets his own base instincts guide him regardless of another person’s preexisting relationship.

Chamas and Arayos, the main causes of the Mabul, are therefore similar in that one who is deeply involved in these Aveiros will have no regard for the feelings or wellbeing of another, but is motivated only by their own desires. Such a person will certainly have difficulty accepting and Mussar or Tochacha, as the Sforno explains, because his own wants have primacy—the fact that someone else disapproves of his actions plays little role in his decision making process, his only goal being to obtain that which he craves.

Seeing as this behavior was the root cause of the decision to destroy the world, it is understandable that Noach was the one chosen to build the Teivah and, together with his family, rebuild the world following the Mabul.

The Passuk at the beginning of the Parsha says that Noach describes with three terms “Ish Tzaddik” and “Tamim B’Dorasav” and that “Es HaElokim Hishalech Noach.” While the definitions of a Tzaddik and a Tamim are more readily understandable, the aspect of “Es HaElokim Hishalech Noach “ is less common, yet must be understood.

The Seforno explains that the Torah is telling us that this aspect is similar to the concept of “V’Halachta B’Drachav,” that Noach followed in the ways of Hashem. Now there are many ways in which one can follow in the Derech Hashem, but the Sforno highlights the traits that Noach exemplified: he was Mativ L’Zulaso, he cared for others, and that he gave Tochacha to those in his generation.

Noach was a person who looked beyond his own interests: he noticed the physical and spiritual plights of those around him and he tried to help them overcome these challenges. When he could come to the aid of his neighbor by providing material assistance, he was a Mativ L’Zulaso, and when a person required a reminder that their behavior was less than ideal, he served as a Mochiach, trying to help them improve themselves.

We see that the areas in which Noach excelled were precisely those in which others in his generation we lacking. While most people were involved in Aveiros of Gezel and Arayos, which are caused by a lack of compassion for others and total self-service, Noach was a man who constantly sought to aid others in many areas of their lives.

Perhaps based on this we can understand the reason that the Korbanos of Noach were so effective in affecting the way that Hakadosh Baruch Hu thought, so to speak.

The Kedushas Levi explains that the Reyach Hanichoach that Hashem smelled was the scent of a person being Kovesh his Yetzer and serving Hashem despite his natural inclinations. That is why Hashem referred to the fact that “Yetzer Lev Haadam Rah Miniurav” upon smelling the Korban—this fragrance was in some way related to a person overcoming that very Yetzer.

The idea that the smell of a burning Korban is somehow related to Kvishas HaYetzer may seem a bit difficult to understand or maybe even somewhat esoteric, but perhaps we can understand this Kedushas Levi based on the words of the Medrash on this Passuk.

While the simple understanding of the Passuk is that Hashem smelled the scent of the actual Korbanos burning, the Medrash Rabbah says that Hashem smelled an entirely different scent: the smoke of the Kivshan HaEsh of both Avrohom Avinu and Chanaya, Mishael and Azarya, as well as the smoke of the Dor of R’ Akiva when many were burnt alive by the Romans.

It seems from this Medrash that it was no average scent that caused Hashem to change his mind—it was that the smell of Mesiras Nefesh , the scent of those who were willing to risk their lives for Kvod Shamayim. This can help explain the words of the Kedushas Levi: is not Mesiras Nefesh the ultimate display of Kvishas HaYetzer? If a person is willing to walk into a Kivshan HaEsh, to be burnt alive, rather than risk Chilul Shem Shamayim, he has proven that he can overcome his very desire to keep on living in the service of Hashem

Prior to the Mabul there was a sense that Chol Yetzer Machshevos Libo Rak Rah Kol Hayom. People were so self-centered, so focused on their own desires, that there was no hope that they would be able to serve Hashem properly. Total devotion to Hashem requires a person to put aside their own wants and needs when they clash with the Ratzon HaBorei. When the world was filled with Chamas, there was no chance that people would listen to Tochacha and work on their Kvishas HaYetzer.

Following the Mabul, however, the world would be inhabited only by the offspring of Noach—the one person who displayed a propensity towards Chesed and Tochacah, the only one who cared about others enough to do something about it. Infused with the Derech of Noach, it would be possible for future generations to lead lives that were marked by Kvishas HaYetzer—people would be able to look beyond themselves and subjuigate themselves to a higher purpose—Ratzon Hashem.

When Hakadosh Baruch Hu smelled the smoke of the Korbanos, which was reminiscent of the scent cause by the fires of those who were willing to be Moser Nefesh Al Kiddush Hashem, he understood that future generations would not only be able to be Kovesh their Yetzer Harah in general, but would in fact be able to submit their entire lives in the service of Hashem. For this reason Hakadosh Baruch Hu resolved that He would never again destroy the world on account of the foibles of mankind, for it was clear that these actions were “Rah Miniurav”, inborn yet subject to change.

While we hope never to be required to make the ultimate sacrifice in the name of Avodas Hashem, we must remember that the continued existence of the world is predicated on our ability to be Kovesh our own Yitzrei Harah, to make choices that are within the bounds of the Derech Hashem regardless of our own desires. Every time we are successful in doing so we too can emit a wonderful Reyach Nichoach that will be a Nachas Ruach to Hakadosh Baruch Hu.