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For the week ending 2 November 2019 / 4 Heshvan 5780

Parshat Noach

by Rabbi Yaakov Asher Sinclair - www.seasonsofthemoon.com
Library Library Kaddish

Overview

It is now ten generations since the creation of the first man. Adam's descendants have corrupted the world with immorality, idolatry and robbery, and Hashem resolves to bring a flood which will destroy all the earth's inhabitants except for the righteous Noach, his family and sufficient animals to re-populate the earth. Hashem instructs Noach to build an ark in which to escape the flood. After forty days and nights, the flood covers the entire earth, even the tops of the highest mountains. After 150 days, the water begins to recede. On the 17th day of the 7th month, the ark comes to rest on Mount Ararat. Noach sends forth a raven and then a dove to ascertain if the waters have abated. The dove returns. A week later, Noach again sends the dove, which returns the same evening with an olive leaf in its beak. After seven more days, Noach once again sends forth the dove, which this time, does not return. Hashem tells Noach and his family to leave the ark. Noach brings offerings to Hashem from the animals which were carried in the ark for this purpose. Hashem vows never again to flood the entire world and gives the rainbow as a sign of this covenant.

Noach and his descendants are now permitted to eat meat, unlike Adam. Hashem commands the Seven Universal Laws: The prohibition against idolatry, adultery, theft, blasphemy, murder, eating the meat of a living animal, and the obligation to set up a legal system. The world's climate is established as we know it today. Noach plants a vineyard and becomes intoxicated from its produce. Ham, one of Noach's sons, delights in seeing his father drunk and uncovered. Shem and Yefes, however, manage to cover their father without looking at his nakedness, by walking backwards. For this incident, Canaan is cursed to be a slave. The Torah lists the offspring of Noach's three sons from whom the seventy nations of the world are descended. The Torah records the incident of the Tower of Bavel, which results in Hashem fragmenting communication into many languages and the dispersal of the nations throughout the world. The Torah portion concludes with the genealogy of Noach to Avram.

INSIGHTS

Of Men and Mice

"Behold I am about to bring the flood waters upon the earth to destroy all flesh in which there is a breath of life under the heavens." (6:17)

The prophet Yeshayahu (Isaiah) refers to the flood as the "waters of Noach," implying that Noach bears at least partial responsibility for the flood. For, if Noach had taught his generation to know G-d by instructing them to emulate G-d's midot (character traits), they surely would have repented.

A story is told about a rabbi who had a dispute with a philosopher as to whether instinct or behavioral training governs the behavior of an animal. The philosopher held that an animal can be trained so completely that it can be made to do almost anything. To prove his point he painstakingly trained a number of cats to stand upright, balance trays on their paws and serve as waiters. He dressed them for the part in white shirts with little black ties, and conducted a banquet with the cats as the waiters. As these feline waiters were serving the soup, the rabbi, who had been invited to the banquet, released a mouse. The banquet room was turned to pandemonium as the cats, forgetting all their hours of training, let their trays crash to the ground, rushing about on all fours after the mouse.

Without training, a person's baser instincts and desires will drag him onto all fours. However, a human being is different from the animals because he can perfect his character so that it controls his baser instincts. One who has not yet worked on perfecting his character will, like the trained cat, be able to put on a show of discipline for a time, but only so long as no "mice" are released in his path.

Only after a person has anchored good character traits in himself will the Torah reside in him. Only the Torah can bring one's character to ultimate perfection, but where there is no foundation of proper midot, the acquisition of Torah is impossible.

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