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.