Video Study for Parasha Noach

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This week we read the second portion of the book of Beresheit/Genesis which is primarily the story of the life of Noach and the flood which Hashem brought to the world due to the wickedness of the people of the land. The people of Noachs time were SO WICKED that even the animals were corrupted. This is why the animals had to die from the flood along with the people.

But Noach was commanded to gather two of each species of non-clean, and seven of each species of clean (kosher) animals and take them into the ark which he was told to build. This is one example of how the laws of the Torah were known to the righteous long before the actual giving of the Torah at Sinai.

Another interesting aspect which the Talmud explores is just how righteous Noach was. He is compared to Moses and it is said that while he was righteous in his generation (a very very wicked generation) he did not rise to the level of Moses. The reason for this is because Noach was given over 100 years to build the ark and during that time he could have brought some of his neighbors to recognize Hashem and do teshuva. But he did not, preferring to just save his family. In comparison Moshe was more concerned with the People/Nation of Israel than he was about himself. He was prepared to be wiped out of the Torah when the nation sinned at the Golden Calf.

The portion ends with the relation of the events of the Tower of Babel, an attempt of humanity to reach the heavens and 'stick a finger in the eye of G-d' so to speak. Hashem destroyed this tower and scattered mankind across the globe and giving each a different tongue (language).

G‑d instructs Noah—the only righteous man in a world consumed by violence and corruption—to build a large wooden teivah (“ark”), coated within and without with pitch. A great deluge, says G‑d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species.

Rain falls for 40 days and nights, and the waters churn for 150 days more before calming and beginning to recede. The ark settles on Mount Ararat, and from its window Noah dispatches a raven, and then a series of doves, “to see if the waters were abated from the face of the earth.” When the ground dries completely—exactly one solar year (365 days) after the onset of the Flood—G‑d commands Noah to exit the teivah and repopulate the earth.

Noah builds an altar and offers sacrifices to G‑d. G‑d swears never again to destroy all of mankind because of their deeds, and sets the rainbow as a testimony of His new covenant with man. G‑d also commands Noah regarding the sacredness of life: murder is deemed a capital offense, and while man is permitted to eat the meat of animals, he is forbidden to eat flesh or blood taken from a living animal.

Noah plants a vineyard and becomes drunk on its produce. Two of Noah’s sons, Shem and Japheth, are blessed for covering up their father’s nakedness, while his third son, Ham, is punished for taking advantage of his debasement.

The descendants of Noah remain a single people, with a single language and culture, for ten generations. Then they defy their Creator by building a great tower to symbolize their own invincibility; G‑d confuses their language so that “one does not comprehend the tongue of the other,” causing them to abandon their project and disperse across the face of the earth, splitting into seventy nations.

The Parshah of Noach concludes with a chronology of the ten generations from Noah to Abram (later Abraham), and the latter’s journey from his birthplace of Ur Casdim to Charan, on the way to the land of Canaan.

Here is the animated G-dcast presentation which tackles whether Noach was indeed 'righteous'.



It appears from the comments on this video that non-Jews don't quite get it...

Rabbi Finkelstein talks about the Tower of Babel:

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Rabbi Weisblum on topics in our Parasha:



Rabbi Kogan's latest talk on this weeks portion:

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Rabbi Chaim Miller gives us the 'Kabbalistic' or 'Mystical' insight into this portion:



And a fairly Yeshivish view of the portion from Rabbi Shafier:

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Rabbi Nagin gives a lecture from last year:



And Rabbi Chaim Richman gives us some thoughts on the Parasha:

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A 22 minute talk on Noach by Rabbi Richman:

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Another 20+ talk by Rabbi Richman:



Rabbi Herschel Finmans short drash:

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Rabbi Shlomo Carlebachs learning on Noach:

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Here is some information about just how corrupted the world was at Noachs time:


http://www.shemayisrael.com/parsha/kahn/archives/noach68.htm


Summary
Prior to the flood, G'd told Noah to build an ark in order to save him and his family from being punished with the rest of the world. Why did G'd decide to destroy the whole world if only the human beings had sinned? We should be careful to use refined language in our daily lives and not be influenced by the gross language of the street. The Rabbis understood the nature of their students by analyzing the language that they used. The Jewish people merited to be redeemed from the bondage in Egypt for four reasons, including that they did not change their language. In ghettos it was relatively easy to keep up the standard of the Jewish language without being influenced by the surrounding societies. One of the first signs of this kind of media infiltration is when we catch ourselves and our children using a language that is not befitting for a holy nation chosen by G'd to be a light for all nations. Refined language is the key to a Torah style of speech. A righteous person will always praise their fellow beings and honour them for their positive sides. "If it is wrong to speak in negative terms about a dead dog, how much more should one be careful only to speak in positive terms about one's fellow human beings." "Help us that we should only see the merits of our friends and not their deficiencies." Just as our ancestors in Egypt kept themselves above their contemporary society by using a refined language, so must we realize the importance of following in their footsteps.

Great flood

In this week's Torah portion the Torah relates how the world had sunken into immorality and dishonesty. G'd therefore decided to destroy the world and its population through a great flood. Prior to the flood, G'd told Noah to build an ark in order to save him and his family from being punished with the rest of the world.

Animals corrupted

The Talmud (Sanhedrin 108a) asks why did G'd decide to destroy the whole world. Only the human beings had sinned. The animals did not sin. The Talmud answers with a parable. A certain gentleman prepared an elaborate wedding for his son. He built a magnificent canopy and prepared a festive meal with many dishes for the special occasion. Unfortunately, the groom passed away before the wedding took place. In his grief, the father dismantled the canopy and gave all the food away. All the while, he kept saying: "What is the purpose of all this? I prepared it all for my son. Now that he died, what do I need it for?" In the same way, says the Talmud, G'd said: "I created all the animals for the benefit of man. Now that man has sinned, what is the purpose of all the animals?" The Talmud further relates that the people were so corrupt that they cohabited with the animals and experimented with all kinds of cross-breeding amongst the different animals. The Midrash Rabba (28:8) explains that even the animals had been influenced by the corruption of human beings and were cross-breeding among themselves. But also amongst the animals there were some who only cohabited with their own species. G'd wanted to save these animals and instructed Noah to take two of each of the impure species and seven of the pure species along with him into the ark.

Avoid gross language

As Noah saw the rain starting to fall, he and his family entered the ark. The Torah describes how the animals also arrived at that point. As it says (Bereishis 7:8-9), "Of the pure animals and of the animals that is not pure … two by two they came to Noah into the ark, male and female, as G'd had commanded Noah." The Talmud (Pesachim 3a) points out that this is an unusual expression. In general, the Torah instructs in short and concise language and describes an unkosher animal as being impure (see Vayikra 11:4-8). If so, why did the Torah here describe it as an animal that is not pure? The Talmud answers that this comes to teach us how we should be careful to use refined language in our daily lives and not be influenced by the gross language of the street. Although every letter in the Torah is accounted for, nevertheless, in order to teach this lesson, the Torah here uses an extra eight letters to avoid referring to these animals in a degrading way. When the Torah instructs us about one of the commandments, the Torah usually uses the briefest language for the sake of clarity. However, here the Torah is relating to us an event that took place and therefore uses the most refined language possible.

Rabbi Yochanan ben Zakai

The Talmud continues to relate different instances how the Rabbis understood the nature of their students by analyzing the language that they used. In one instance, two students were sitting by Hillel. One of them asked a halachic question, "Why is it that when we pick grapes, we have to be careful to put them into pure utensils; whereas when we pick olives we do not need to make sure to use utensils that are pure?" The other student asked the same question, but formulated his inquiry slightly different. He said, "Why is it that we have to be careful to pick grapes in pure utensils; but we can pick olives in defiled vessels?" Said Hillel, "I am certain that the first student is going to be a leading halachic authority of the Jewish people." This student was none other than Rabbi Yochanan ben Zakai, who soon after started to dispense halachic rulings. Many generations later another famous leading halachic authority was very particular that people should only use refined language. Rabbi Avraham Yeshaya Karelitz, know as the Chazon Ish, once heard someone saying to another person "You are telling a lie." The Chazon Ish gently reprimanded him and said: "You should rather say you are not telling the truth."

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http://www.torahweb.org/torah/2012/parsha/rtwe_noach.html


Bnei Noach
by Rabbi Mayer Twerski

Noach is, in many ways, a cryptic figure. "Tamim haya b'dorosav - in his generation he was spiritually complete / wholesome" records the Torah. Is the phrase "in his generation" intended to accentuate or, conversely, limit his greatness? Rashi famously quotes a midrashic dispute regarding this point. Was an integral component of Noach's greatness that he courageously, compassionately rebuked his contemporaries (see Seforno) or is his greatness tainted by his neglect to rebuke and pray for his contemporaries (see Zohar Hakadosh)? And thus Noach remains a cryptic figure.

Nevertheless, one overarching dimension of his greatness remains unequivocal. He did not assimilate. He remained firm and steadfast in his own beliefs and convictions. He did not waver in his own avodas Hashem, successfully withstanding all societal pressures and influences.

In rabbinic parlance humanity is referred to as bnei Noach, children / descendants of Noach. Seemingly our rabbis are simply referring to mankind's common biological ancestor and, in fact, paternity or ancestry is often recorded as a simple biological fact. At times however, there is also a profound message. Paternity and ancestry are intended to establish expectations for children and descendants.

The Torah identifies Jews as bnei Avraham, Yitzchak, v'Yaakov, and Chazal teach that "chayav adam lomar mosay yagi'oo ma'a'ssay l'ma'asey avossay Avraham Yitzchak v'Yaakov - a person is obligated to ask himself when will my actions reach the level of my forefathers Avraham, Yitzchak, and Yaakov." Our forbearers are our standard bearers.

And thus on a deeper level the rabbinic parlance of bnei Noach contains a moral imperative. Noach is forbearer and standard bearer for humanity. No matter how corrupt or depraved the society, Hakdosh Baruch Hu expects Noach's descendants to uphold the basic canons of belief and practice (i.e., the Noachide code). Societal pressures are real, and yet Hakdosh Baruch Hu at all times insists that humanity responds and be equal to the challenge of being bnei Noach.

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http://www.torah.org/learning/dvartorah/5773/noach.html

From Life

And Noach began (profaned himself)- the man of the earth, and planted a vineyard. And he drank of the wine, and was drunk and he was uncovered within his tent. (Breishis 9:20-21)

And Noah began: “Vaychal”- This can be understood as “he made himself profane”- for he should have first engaged in planting something different. — Breishis Rabbah . i.e., he should not have planted a vineyard, from which wine is produced, but other trees. (Rashi)

Why did Noach degrade himself by planting wine first and getting drunk? ` Was he not introduced to us as a “righteous and perfect man”!? Why did he deviate so dramatically from his stature as an extra good man?

Here’s a story hot off the presses, pun intended! Just this past Friday night I was enjoying a slow paced and conversation filled walk back with a few of my boys accompanied part of the time by a local Talmud scholar who was filling my ears with interesting ideas about a subject of common interest. It could not have been more peaceful and delightful except for the fact that I was feeling hungry and I could hardly wait for the delicious Shabbos meal to begin. As we turned the corner for the final stretch of about five houses or so, I noticed on the opposite side of the street a young Rav from the neighborhood who was also slowly making his way home. I remembered that I been struggling with an unresolved question in Hallacha and I thought that this may be the opportunity to seek an answer.

I crossed the street to greet him and we started our discussion while continuing to walk. While on our way, I perceived a smell of smoke. He stood still and curiously agreed that somebody must have been burnt leaves or perhaps dinner. As we passed the next house it became suspiciously evident that it might be coming from this house. Taking the risk of being intrusive we knocked on the door and inquired about the smell of smoke. There was a mommy and a few young daughters waiting for the father to come home. The house was quiet and calm and smoke free. We expressed our concern based on the smell of smoke and curiously proceeded to the next house where the scene was serenely similar and smoke free.

We were almost ready to abandon our search assuming someone had a wood burning stove somewhere in the neighborhood when a neighbor from the second house prompted by our inquiry noticed smoke billowing from the Sukkah on the porch of the first house. I immediately ran over and kicked open the door and found two mattresses standing upright leaning against the back wall of the house and resting on a flood light. The mattresses were on fire. I dragged one mattress in flames off the porch and a neighbor pulled off the other. We estimated that in a matter of a few minutes the entire house would have been suddenly engulfed in flames. The family was on the inside a few feet away where the window was shut due to the cold weather. I went home and ate a delicious Shabbos meal.

After Shabbos I received a call from my neighbor who expressed his deep and sincere gratitude. I told him that I was only glad that things had turned out the way they did considering how it almost did not. After hanging up I reflected on how horrible I might have felt had I walked on by and not taken an extra step to investigate- how waking up the next morning knowing I could have done something and failed to act- and how filled with regret and angst I might have been. I realized it was a close for them and for me too.

Noach was different than Avraham. He is credited with remaining good and decent but criticized for not having an active program to reach out and help save others. After a year in the Ark, Noach stepped out for the first time assessed the magnitude of the human devastation. Everyone was gone. He suffered from survivor syndrome. So he turned to wine. While some drink wine to remember, as we do on numerous occasions like Kiddush, many indulge in drink to forget. That haunting agony lead Noach to drink not L’Chaim “to life” but M’Chaim – from life.

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Rabbi Svirsky talks about this portion of Noah and the six constant Mitzvot:

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http://www.atorahminute.com/2012-10-18

Nowah: In Praise of Noah
Rabbi Ya'aqob Menashe
Thursday, October 18, 2012/Heshwan 2, 5773

את האלהים התהלך נח "And Noah walked with G-d" (Bereshith 6:9). This phrase can be used as praise of Noah.

The Hid"a, 'a"h, explains that this means that Noah put into practice the concept of "Shiwithy H' Leneghdi Thamid" (I have placed G-d before me always [Tehillim 16:8]). The Rambam (Maimonides) explains that it is a great principle in the Torah, that the way a person acts and behaves when he is alone at home must be the same as the way he would behave if in front of a great king.

"And Noah walked with G-d" means that Noah always envisaged in his mind that he was standing in front of G-d at all times. The fact that the term "Elokim" is used to describe G-d, shows that Noah always had fear of G-d, because "Elokim" refers to G-d's attribute of justice.

Rabbenu Bahye writes that only certain individuals attain the trait of "walking with", which is a term used for the righteous who achieve the understanding of the wisdom and workings of the sun, the stars and constellations. Even though they understand their power, they understand that there is G-d above them. In Noah's case this is all the more praiseworthy since, in his generation, people worshipped the sun and the stars as if they were gods.

(See Homath Anakh. Rabbenu Bahayyei on the Torah, Parashath Nowah)

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In another thread I was talking about miracles. Here is another example of a miracle which not a lot of people witnessed and the written Torah only provides clues to. Yet the miracle of Noahs ark is an incredible miracle...

http://www.atorahminute.com/2010-10-07
The miracle of Noah's Ark
Rabbi Ya'aqob Menashe

Thursday, October 7, 2010/Tashri 29, 5771

When G-d commanded Noah to build the Ark, He gave him specific instructions as to its size. When one considers the multitude of animals that were supposed to enter the Ark, even fifty arks of this size would have been much too small to hold all these animals. Clearly, the fact that they all entered the Ark was a very great miracle.

The question that begs to be answered is that if a miracle took place, why did G-d specify the particulars of the Ark, including what type of wood needed to be use, its specific dimensions and the fact that it had to have three levels? G-d could have used His miracles to save them without the Ark.

The answer is simply this: the way of the Torah is to command a person to do whatever is within his capacity within the course of nature. Whatever is lacking after that, G-d completes with a miracle.

(See Rabbenu Behayye on the torah, Parashath Nowah)

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Here is a different look at the question of whether Noah was as righteous as Abraham. In the end I am left with questions as to this view. I will list them after the article.


Why did Noah not pray to save his generation?
Rabbi Ya'aqob Menashe

Friday, October 23, 2009/Heshwan 5, 5770

Rabbenu Bahayye (Bahya) states that the question begging to be asked, is why didn't Noah, who is described by the Torah as being righteous, pray on behalf of the people of his generation to save them. We see that Abraham Abinu 'a"h, prayed repeatedly on behalf of the wicked people of Sedom (Sodom). Indeed, we see that the Prophets and others prayed on behalf of their generations.

The answer is that Noah was not remiss in not praying for the people of his generation. Rather, it was because Noah understood that for the world to exist there must be at least 10 righteous people, as Hazal (our Rabbis of Blessed memory) tell us. Indeed, G-d would not have brought the Mabbul (the great flood) on the earth had there been ten righteous individuals.

Infact, the only people permitted to enter the Ark were Noah and his family, who were a total of only eight. As a matter of fact, Abraham Abinu also stopped praying to G-d when he realized that there were not ten righteous people in Sedom. Not only that, but the people in Noah's time had been given 120 years warning to change their ways (which was the time it took to build the Ark), but paid no heed.

(See Rabbenu Behayye on the Torah, 6:14)


My question is this.... If Abraham did not know if there were 10 righteous individuals in Sodom, how did Noah know that there were not 10 righteous individuals in the world? Abraham still prayed to Hashem to spare the people, and only after negotiating (50 righteous, 40 righteous, 30 righteous, 20 righteous, 10 righteous) did he give in and accept Hashems condemnation of the people of Sodom. Why didn't we see a similar request from Noah?

http://www.oztorah.com/2008/11/righteous-in-the-city-of-sodom-vayyera/

Abraham tried hard to save the city of Sodom. Maybe, he said to G-d, there are 50 righteous people there, and for their merit the city deserves to survive? Maybe there are a few less than 50, but still enough to keep the city from destruction?

In the end the negotiations did not work, and Sodom went under. But there are interesting features about Abraham’s argument, in particular in Genesis 18:24. In speaking of the possible righteous people of Sodom, Abraham uses the word tzaddikim, the word we would expect – but with a difference: one yod is missing from the text.

Does this mean that there might be something lacking in the righteousness of these tzaddikim? Presumably yes, and Abraham is arguing that even if the tzaddikim are not perfect, they still deserve to be rewarded. It is true that according to T’nach no tzaddik is ever perfect, for “There is no righteous person on earth who is completely righteous and never sins” (Eccl. 7:20), but in Sodom righteousness must have been especially difficult, and what mattered there was how much one tried to be a tzaddik when it meant fighting against the environment and one’s own limitations.

A second feature of the verse is Abraham’s reference to where any possible tzaddik was to be found. He says, “If there are 50 righteous people in the city” – in the city, not in the synagogues and houses of study (if indeed there were any in Sodom). In the synagogue or bet midrash it is easier to be a tzaddik, but the real test is b’toch ha’ir, “in the midst of the city”.

If a person can be a tzaddik at work, in the street, wherever they deal with people, when all the temptations are to take the line of least resistance and adopt the grey morality of most other people – that’s the sign of success. Abraham knew where to look for his tzaddikim, and it was such a pity that there were so few of them there.

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Here is the new Rabbi Richman, talking about how Bereshit and Noach teach that humanity is responsible for the world.




The first lesson we are taught by Torah concerning the ten generation epoch spanning from Adam to Noach is that man's behavior toward his fellow man has a direct and powerful effect on the natural world around him. Proper human conduct is a prerequisite for any effective environmental activism to succeed in preserving the magnificent ecosystem that G-d has blessed us with. A civilization that loses its moral compass will come crashing down, and take the natural world with it. A cautionary tale.