Explore the story of Noah’s ark as an archetype for how to deal with everything the world throws at you. When life feels like a chaotic storm raging around you, build yourself an “ark”—a rich inner world that becomes a space of refuge and inspiration. Not only does this save us from sinking, we rise up above the flood waters and thrive.
http://www.chabad.org/media/pdf/1031/DOfJ10317037.pdf
Rabbi Mendy Gutnick ParklandNovember 27, 2017
Hi Roger,
The Ramban explains that all the animals came themselves to the ark instinctively as a matter of self preservation. in order to perpetuate their species after the flood. What G-d's reasoning behind destroying the animals in the first place we'll explore in the next class. Robbery certainly could have preceded sex immorality but it seems based on the verses in Bereishis that it started with the moral conduct in relationships. It seems to be a pattern that has often afflicted societies, that when there is a breakdown in the moral compass of the individual's personal behavior the ethical compass, in their societal interactions, will breakdown shortly thereafter.
The Ramban explains that all the animals came themselves to the ark instinctively as a matter of self preservation. in order to perpetuate their species after the flood. What G-d's reasoning behind destroying the animals in the first place we'll explore in the next class. Robbery certainly could have preceded sex immorality but it seems based on the verses in Bereishis that it started with the moral conduct in relationships. It seems to be a pattern that has often afflicted societies, that when there is a breakdown in the moral compass of the individual's personal behavior the ethical compass, in their societal interactions, will breakdown shortly thereafter.
You're right in as much as the circumstances were very different in Noach's times. However there is clearly one common thread that all of these situations had and that was it wasn't just any punishment that was about to be meted out it was impending destruction! A good person would feel a sense of compassion even toward wicked people. Maybe it would be difficult to act to prevent it but the feelings of empathy and responsibility for others well being should be something we the commentaries expect to see from Noach. That lack of "interest" in the wellbeing of others may have cost him being given the title the first Jew. Avraham on the other had displayed that trait admirably many times.
Based on my deep understanding and study of the Torah, it appears that God showers His blessings on both Gentiles and Jews. It is true (and I agree) that the Jews are 'chosen,' however, does this mean that they are 'better' than Gentiles? Should 'righteous' Gentiles strive to be like Jews or can they have 'equal' relationships with God regardless of their bloodline?
I believe that there is a reason why there is a need to separate the two categories, but not as a means of comparison. Just my opinion.
I believe that there is a reason why there is a need to separate the two categories, but not as a means of comparison. Just my opinion.
Point well taken Trena. We refer to Avraham not only as the first Jew but as the father of nations. All nations who believe in the one true G-d and follow in his ways. That leadership role for all G-d fearing nations was bestowed upon Avraham and not Noach likely because he didn't possess the leadership quality of influence and compassionate kindness as great as he was personally.
And the earth became full of robbery
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For an explanation of the methodology of this series, see the introduction.
"Now the earth was corrupt before G‑d, and the earth became full of robbery" (Gen. 6:11).
Peshat (basic meaning):
Rashi: was corrupt [in Hebrew, 'vatishacheit']. [This] is an expression of immorality and idolatry as in : "Lest you deal corruptly" [in Hebrew, 'pen tashchitun'] (Deut. 4:16) and the earth became full of robbery.
Rashi: 'chamas' means robbery [in Hebrew, 'gezel'], (other editions add: as it is said: and of the dishonest gain ('chamas') which is in their hands. (Jonah 3:8))
Rashi: 'chamas' means robbery [in Hebrew, 'gezel'], (other editions add: as it is said: and of the dishonest gain ('chamas') which is in their hands. (Jonah 3:8))
Siftei Chachamim: (a commentary that explains Rashi) "Gezel" does not [only] mean forcing someone to sell his property and paying for it. It means injustice in general, not just robbery.
Remez (hinted meaning):The people were punished with boiling waters.
Baal HaTurim: 'chamas' has a gematria of 108 which is equal to that of "the waters of Noah" [in Hebrew, 'mei noach']. (Isaiah 54:9) Thus they were punished measure for measure. The gematria of 'chamas' is also equal to that of Purgatory, which teaches that the people were punished with boiling waters. [According to the Talmud, G‑d boiled the Flood's waters in the fires of Purgatory. (Yerushalmi, Sanhedrin 10:3)] The Baal HaTurim finds in the gematria of 'chamas' an allusion to both the waters of the flood and the fires of Geheinom.
Derash: (interpretive meaning)
Targum Yonatan: And the earth was filled with violence and frauds.
Ohr HaChayim: Why did the Torah switch to the use of the Name Elokim the attribute of Justice, whereas in an earlier verse (Ibid. 6:5), G‑d's attribute of Mercy is used? What do the words 'lifnei/before ha-Elokim' add to our understanding? We must understand the passage according to Pirkei Avot (4:11)that every time a person violates a commandment he acquires an accuser for himself. This "accuser" is a destructive angel.
G‑d keeps the accuser in check as long as our sins are minor. When it says "Now the earth was corrupt before G‑d" [in Hebrew, 'vatishacheit ha-Eretz lifnei ha-Elokim'] it means that before G‑d had completed judging everyone individually, the collective total of the destructive powers created by man's sins already dominated the earth. Corruption penetrated the earth itself.
The reason why the Torah says, "the land became full" here is to tell us that corruption penetrated the earth itself. Alternatively, "Now the earth was corrupt before G‑d, and the earth became full of robbery," refers to actual deeds which caused the earth to be full of destructive agents all called hamas (! – Ed.) ...When the Torah uses the word Ha-Elokim to describe G‑d, it is to give notice that the attribute of Mercy itself had turned into one demanding that justice be done
Ohr HaChayim: Why did the Torah switch to the use of the Name Elokim the attribute of Justice, whereas in an earlier verse (Ibid. 6:5), G‑d's attribute of Mercy is used? What do the words 'lifnei/before ha-Elokim' add to our understanding? We must understand the passage according to Pirkei Avot (4:11)that every time a person violates a commandment he acquires an accuser for himself. This "accuser" is a destructive angel.
G‑d keeps the accuser in check as long as our sins are minor. When it says "Now the earth was corrupt before G‑d" [in Hebrew, 'vatishacheit ha-Eretz lifnei ha-Elokim'] it means that before G‑d had completed judging everyone individually, the collective total of the destructive powers created by man's sins already dominated the earth. Corruption penetrated the earth itself.
The reason why the Torah says, "the land became full" here is to tell us that corruption penetrated the earth itself. Alternatively, "Now the earth was corrupt before G‑d, and the earth became full of robbery," refers to actual deeds which caused the earth to be full of destructive agents all called hamas (! – Ed.) ...When the Torah uses the word Ha-Elokim to describe G‑d, it is to give notice that the attribute of Mercy itself had turned into one demanding that justice be done
Zohar Noah 60: Rabbi Yehuda asked: If it says "And the earth was corrupted," why "before Elokim"? It is because they performed their sins openly, in front of everyone's eyes. And that is why the verse states, "before Elokim."
Rabbi Yosi said: I believe the opposite. "And the earth was corrupted before Elokim" means that they did not sin openly. They sinned only before Elokim and not before Man. But eventually, they also sinned openly. As it is written: "And the earth was filled with violence" (Gen. 6:11), which indicates that there was not a place on earth that did not witness their sins. Therefore, the verse declares that they sinned in two ways.
Rabbi Yosi said: I believe the opposite. "And the earth was corrupted before Elokim" means that they did not sin openly. They sinned only before Elokim and not before Man. But eventually, they also sinned openly. As it is written: "And the earth was filled with violence" (Gen. 6:11), which indicates that there was not a place on earth that did not witness their sins. Therefore, the verse declares that they sinned in two ways.
The issue Chazal brings to the fore involve the divine acknowledgment if rectification is possible in Noah's generation and should he have asked for a rectification .Can the righteous stand in or atone for absolute sin intellectually and physically . This was impossible in both the instances of Noach and Avram Avinu.; rectifying was impossible once one crosses a certain line.The savior concept of even the unworthy in Ha Shem's eyes, and we cannot be judges, being rescued salvifically, I do not think,is taught by Chazal, but I'm not sure and would like your response.
