Parashas Noach

At the beginning of this week’s parashah, Noach is described as a tzaddik, a righteous person, b’dorosav, in his generations.

Rashi tells us that there are two approaches in Chazal to understanding the import of the word b’dorosav.

Some understand it positively: Noach managed to be righteous even in his own generation, at a time when everyone else was wicked. Imagine how much greater he would have been in the generation of Avrohom, when others were righteous as well.

Others, however, understand b’dorosav as deprecating Noach: Noach was only considered great in his own times, when everyone else was wicked. Had truly righteous people, like Avrohom, been on the scene, Noach would not have been considered righteous at all.

Why would one opinion choose to diminish Noach’s stature? After all, Noach was Hashem’s choice to be the individual from whom all future generations would descend. Noach, who was still childless at the age of 480, did not hesitate to heed Hashem’s command to build a teivah, a project that took 120 years and earned him the scorn and ridicule of all those around him.

Why not understanding the passuk as positively as possible?

When the Torah describes a person or event, it does so not only to convey historical and biographical information, but also to teach us a lesson for life.

The Torah’s ambiguous modifier gives us insight into how to approach to two different circumstances, within ourselves and with others.

When a person is seeking to grow in avodas Hashem but is hampered by obstacles beyond his control, and is now in danger of surrendering to despair, we tell him: Look a Noach! He could have been so much more righteous, but he lived in his own generation, not Avrohom’s. The Torah recognized his circumstances and validated that, considering his surroundings, he was a tzaddik.

On the other hand, when a person feels that he has achieved enough, that he is already a respected scholar and tzaddik, we tell him: Look at Noach! Of course you think you’re learned and righteous, just look at those around you. If you associated with true tzaddikim and talmidei chachamim, you would recognize that you are actually undistinguished and need to set your sights higher.

We, too, live b’doroseinu.  And it’s in our hands to determine what that means.

May we each be zocheh to realize our true potential.

Gut Shabbos and a Good Chodesh.

Succos

Succos is Chag Ha’asif the Festival of the Harvest Season. It is Zeman Simchaseinu, the time of our joy, because it is now that the farmers are finally able to enjoy, literally, the fruits of their labor.

The s’chach of the Succah, the covering that is its defining feature, must be made from things that grow from the ground.

But unlike Bikkurim, the first fruits, where the farmer brings his produce in thanksgiving, s’chach cannot be made from the fruits, or any finished useable product. Instead, the covering of the Succah is made from what the gemara calls pesoles goren vayakev, the waste matter of our granaries and wineries - actually, this includes any other non-fruit or unfinished material that grew from the ground and is no longer connected to it.

Why is this so?

The farmers marks his first fruits just as they begin to sprout. He is stil unsure of how his harvest will turn out. As he surveys his field and places a band around the branch bearing the first signs of the year's crop, his heart is filled with prayers to the Almigty to grant him blessing and success.

When Succos arrives, however, he is joyous. His harvest has yielded its bounty. His silos and wine cellars are filled. He risks falling victim to vayishman yeshurun vayivat, of becoming fat with his success and rejecting or diminishing his faith in Hashem.

Now, the Torah says, is the time to leave our comfortable homes and move into the Shelter of Hashem.

When we bring bikkurim and present them to the Kohen, we offer our produce to Hashem. When we move into the Succah, we offer ourselves. We are ourselves enveloped by Hashem's Presence. We make His Divine Shadow our residence.

Pesul denotes invalidation. To commune with Hashem requires pesoles goren vayakev, rejecting and invalidating the comfort and false security of our full storehouses, choosing instead to be protected by Hashem, as our forefathers were in the Wilderness.

As we sit in our Sukkos, may we all merit to connect with Hashem, to sense His Presence, and may we experience His protection and blessing throughout Yom Tov and the year.

Gut Yom Tov.

A Quick Thought for Yom Kippur

During our tefillos on these special days, it seems to me that with the exception of life itself and for forgiveness, the most recurring request is for parnassah, sustenance. It is the subject of several lines in Avinu Malkeinu, we mention it in B’sefer Chaim, and certainly in the yehi ratzons  like those during Avinu Malkeinu and Ayei. Even the tefillah of the Kohen Gadol in the Kodesh HaKadashim was primarily for parnassah.

Parnassah is certainly vital to survival. In fact, Chazal tell us (See Pesachim 118a and Rashi there) that Tehillim 136 is called Hallel HaGadol – the Great Praise – because it includes the verse נֹתֵן לֶחֶם לְכָל בָּשָׂר He provides bread [i.e. sustenance] to all flesh. [Perenthetically, Rav Pam pointed out, based on this Gemara, the great zechus of helping someone find a job.]

Despite this, should the requests for this need – great though it be – outnumber those for health and good children?

Perhaps these many requests to Hakadosh Baruch Hu are meant to do more than simply plead with Him to shower us with plenty; perhaps we continually repeat these requests to reinforce to ourselves that He is the nosein lechem lechol bassar.

It is relatively easy to perceive that we need His help for spiritual attainments and health. But how often, as we are involved in our daily pursuits, do we fall into the trap – to a great or lesser degree – of kochi v’otzem yadi assah lie s hachyil hazeh, that we are the ones who determine our success? How frequently, when we have parnassah, do we forget that our livelihoods depend on Him, that He is the One signing our checks?

As we entreat Hashem again and again to grant us parnassah tovah, we reinforce within ourselves the knowledge that it is He Who is responsible for any of our financial success. And we hope that not only will he grant our wish, but also that we will always recognize His kindness to us in this area.

Dovid Hamelech (Tehillim  23:22) was mispalel יְהִי חַסְדְּךָ ד' עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ , May Your kindness, Hashem, be upon us, as we have awaited You. We, too ask Hashem to shower us with kindness, to the extent and in the measure that we hope to Him for it.

May Hashem boutifully shower upon all of us, and all Klal Yisrael, a shanah tovah u’beruchah, a year filled with life, health, nachas, blessings, bounty, and everything good, in every area of life.

Gemar chasimah tovah.