2019/5780
The opening Pasuk of Parashat No’ach states, “Eileh
Toledot No’ach, No'ach Ish Tzaddik Tamim Hayah BeDorotav, Et
Ha’Elokim Hithalech No'ach”, “This is the line of Noah: Noah
was a righteous man; he was blameless in his age; Noah
walked with God” (BeReishit 6:9). Rashi (ibid. s.v.
BeDorotav), citing the famous BeReishit Rabbah (30:9) and
Sanhedrin (108a), explains that there was a disagreement
amongst the Chachmei Yisrael regarding the interpretation of
“No'ach Ish Tzaddik Tamim Hayah BeDorotav”, that No'ach
was righteous and blameless, “In his generation.” On the
one hand, some felt that this meant that No'ach, a Tzaddik in
a generation of Resha’im, would have been of even greater
righteousness if he had lived in an age with other Tzaddikim.
On the other hand, the other Chachamim felt that No'ach’s
status as a Tzaddik was relative. He was only considered to
have been righteous by the standards of his own generation,
but not by that of any other generation. Within Avraham’s
generation, for example, No'ach would not have been
considered to be a Tzaddik.
Rav Yaakov Kamenetsky ZT’L, the former Rosh
HaYeshivah of Yeshivat Torah VeDa’at, in his Seifer Emet
LeYa’akov, raises a question on the Midrash cited by Rashi.
The main Machaloket between the two sides was over the
interpretation of the word “BeDorotav”, which is connected to
the descriptor “Tamim” and not the word “Tzaddik.” This
should translate to an agreement about No'ach’s irrevocable
status as a Tzaddik, even if he were to live in later
generations full of other Tzaddikim; only his status as a
Tamim should be under discussion. Within Avraham’s
generation, Avraham was the only Tzaddik. Compared to the
greatness of Avraham Avinu, No'ach’s status as a Tzaddik
certainly wavers. However, in other generations, with many
Tzaddikim, No'ach would certainly retain his Tzaddik
status. If so, then why would some of the Chachamim
completely revoke No'ach’s Tzaddik status in all generations
but his own?
Rav Kamenetsky answers that the latter Chachamim
limited the scope of No'ach’s status as a Tzaddik to only his
generation due to the fact that No'ach was unsuccessful in
saving his generation from the Mabul. He quotes BeReishit
Rabbah 31:3, which says that No'ach tried to rebuke the
people for doing Avodah Zarah. However, No'ach
improperly classified their wrongdoings. The members of the
Dor HaMabul were aware that Avodah Zarah had no power.
The only reason that they served Avodah Zarah was for the
purpose of being able to do Arayot with a clear conscience, as
indicated in the Gemara (Sanhedrin 63b), so No'ach really
should have rebuked them for Arayot. Therefore, some
Chachamim were Doreish LiGnai (interpreted the verse in a
degrading manner).
This teaches us an important lesson. Even though we
have a Mitzvah to rebuke, as the Pasuk says, “Hochei’ach
Tochi’ach Et Amitecha,” “You shall rebuke your countryman”
(VaYikra 19:17), we must know how to properly rebuke in order
to have the desired effect on a person, so that he can change his
ways. The following story1 about the famous Mashgi’ach of
Knesses Yisroel (Chevron), R’ Meir Chodosh, beautifully
illustrates this point: There was once a new Bachur that just
joined the Yeshiva. He was young, and for a while, he was
irregular in his dedication to learning, sometimes having very
high moments, learning diligently non-stop for a period of time,
while also having very low points, where he just couldn’t focus.
The Mashgi’ach didn’t say anything about it; he assured the
Bachur that he was still growing, and that eventually he would
grow out of it. A couple of years passed by, and the Bachur was
still having these on-and-off periods of inspiration and difficulty.
The Mashgi’ach didn’t mention a word to the Bachur about these
mood swings during their private talks together. One day, when
this Bachur was in one of his high moods, he quickly gulped
down a hasty breakfast, and ran to the Beit Midrash, where he
learned diligently. After some time, he looked up to see the
Mashgi’ach giving him a stern look (which was uncharacteristic
of him). “Look,” he said, “I know you have these mood swings.
But you’ve already been in the Yeshiva for a couple of years now.
It’s time that you grow out of it, or maybe this isn’t the best place
for you.” And with that, the Mashgiach took leave of the Bachur,
whose jaw, by now, had dropped. After that, he became more
stable in his learning. It was only years afterwards that the Bachur
realized that R’ Meir knew that if he were to rebuke the Bachur
during his times of spiritual heights, when he was learning
diligently, the shock would have a better effect on him than if he
rebuked him during his lower moments. May we all learn from
No’ach’s mistake and strive to rebuke in the best way possible,
just like the Mashgi’ach R’ Meir Chodosh.