It states (Bereishis 6:8) 'ה בעיני חן מצא ונח, "And Noach found favor in the eyes of Hashem." The Or HaChaim writes, "Noach wasn't saved [from the flood] because of his good deeds. At this time, Hashem decided to [return the creation to nothingness and to begin anew], and being a tzaddik wouldn't save him. Noach was saved because he found favor in Hashem's eyes. Noach attained this chen through the mitzvos he performed. For you must know that there are mitzvos that have a segulah to draw chen onto a person – three or four mitzvos have this segulah. Hashem didn't tell us the benefits we earn from the mitzvos, as Chazal tell us (Tanchuma Ekev 3), because then everyone would run after those benefits.
Noach merited and found [the mitzvos that result in] chen. His name also tells us [that Noach had chen] because נח are the letters חן."
Although the Or HaChaim doesn't reveal to us which mitzvos, or good deeds, bring chen, there are hints in the pasuk. One approach is that 'ה בעיני חן מצא ונח, "Noach found favor... because he believed that everything is 'ה בעיני, in Hashem's eyes", under His surveillance. In other words, the emunah that Hashem sees all is mesugal for chen.
Shulchan Aruch (Orach Chaim 1:1) begins, "(Tehillim 16:8) תמיד לנגדי 'ה שויתי, 'I have placed Hashem before me constantly.' This is a great rule of the Torah and it is the levels of the tzaddikim who go before Hashem. When a person thinks that the great King, Hakadosh Baruch Hu, Whose honor fills the world, is standing before him and watching what he does, as it states (Yirmiyahu 23:24) איש יסתר אם 'ה נאם אראנו לא ואני במסתרים, 'Can a man hide in secret places that I should not see him?' says Hashem,' he will immediately attain fear and humbleness and shame before Hashem, constantly." If a man has the awareness that Hashem sees all, he will achieve chen in Hashem's eyes.
It is not only emunah that is mesugal for chen. The Ben Ish Chai (Ben Yehoyada, Beitzah 16.) writes that [also] bitachon is mesugal for chen. The hint is that the word בטחון is comprised of two words: טוב-חן. "With בטחון, one merits חן and טוב, chen and Hashem's kindness." This is hinted in the pasuk (Tehillim 84:12), וכבוד חן בתמים להולכים טוב ימנע לא 'ה יתן, "Hashem will give chen and honor; He will not withhold good from those who go with bitachon."
There was a person who would recite the Shema for a very long time, every day. People were already finishing Shemonah Esrei, and he was still in the middle of the Shema. His rav asked him why he said the Shema so slowly. He replied that when he says the Shema, he concentrates on the kavanos that the Arizal instructed mekubalim to think during Shema. There are many ideas, and going through them takes him a long time. The rav asked him, "Do you also think about Hashem when you say the Shema?" He replied, "Oy, I forgot that kavanah." The lesson is that sometimes a person is so occupied with mitzvos, he can forget before Whom he is performing the mitzvos. We must remember that we are performing the mitzvos before Hashem, Who sees all.
There is also a story of a person who was always busy with Torah, tefillah, and mitzvos. One day he woke up and announced that he saw Hashem in his dream. He said that he was afraid that he would die, because it states (Shemos 33:20) וחי האדם יראני לא כי, "for man shall not see Me and live." His friends calmed him. "It isn’t a real dream. It is just that you think about Hashem all day long when you learn and daven, and this causes you to imagine you see Hashem in your dreams." The man replied, "It isn't as you say. Believe me, I am so busy with my Torah, tefillos, and mitzvos, I don't have time in the day to think about Hashem. And that's why I am so afraid. The dream must be real; why else would I suddenly think about Hashem in my dreams?" But we are teaching that we should always remember Hashem, and then we will find favor in Hashem's eyes.
Bitachon and Parnassah
It states (8:11), בפיה טרף זית עלה והנה, "The dove had an olive leaf in its beak." Rashi says that טרף has two translations. It means either snatched or food. The Divrei Yisrael explains that both translations of טרף (snatch or food) allude to how people earn their parnassah. There are people who "snatch" their parnassah. This means they grab the first job opportunity that comes their way without checking whether it is good for them and suits their needs. They are so worried about their parnassah that they snatch and grab without paying attention to what the job entails. Such people find their pursuit of parnassah to be very bitter.
Then there is the path of bitachon. Those who follow that path choose a parnassah compatible with their abilities and talents and a job that leaves them with time and mind space for avodas Hashem. Such people find sweetness in their pursuit of parnassah.
I heard the following story from Reb A. S. Freund Shlita, who is one of the baalei hamaaseh: For about a year, a woman was ill with 'the disease' (cancer r’l), which eventually took her life. Her widower was left to care for their five young children, and he accumulated huge debts for his late wife's medical care. One erev Shabbos, he was walking towards the Kosel for kabbalas Shabbos and discovered he had two thousand dollars in his pocket. He received the money from a baal tzedakah, which was all he owned then. He had forgotten to take out his wallet before heading towards the Kosel. Shabbos was fast approaching. What should he do? He didn't know anyone who lived near the Kosel. If he left the money at a random address, how could he be sure he would get it back on motzei Shabbos? "Perhaps there is a heter to keep the money in my pocket on Shabbos?" he wondered.
But on second thought, he decided to listen to his yetzer tov and knocked at the first door with a mezuzah. The person who answered the door was new to Yerushalayim and spoke only English. They had a hard time communicating, but the point was conveyed. The sun was setting; it was almost Shabbos, and he needed a place to store the money. On Motzei Shabbos, he returned to that address and was happy that the money had been returned to him. Once again, they struggled to communicate. The widower expressed his gratitude, and the benefactor wanted to tell him something, but they didn't understand one another. So the widower wrote down the man's phone number, and later that night, he had someone who spoke English call this man from the Old City. The Yid from the Old City explained on the phone, "I want to give him tzedakah because I realize how needy he is. Please give me his bank information, and I will transfer another two thousand dollars." The lesson: A person only gains by following halachah and doing the right thing.
Bitachon and Hashgachah
I heard the following story on bitachon from the baal hamaaseh (the husband): After he got engaged to be married, his parents gave his kallah a gold necklace, which she cherished immensely. But somehow, she lost the gold chain, which caused her much distress. One erev Shabbos, her husband went to the jewelry store to look for another necklace, but the prices were beyond his financial abilities. His wife told him, "Don't worry. Our Father in heaven gives us parnassah; He will send us the money. One day, you will be able to buy me the necklace." He wanted to strengthen himself with bitachon, so when he came home, he took a Chovas HaLevavos and studied Shaar HaBitachon for about an hour. Then he left his house, and saw a package lying on the sidewalk, in front of his house. He returned home and asked his wife whether she had ordered a package, but she said that she hadn't. He asked the neighbors about the package, but they all said it wasn't for them. So he opened the package, hoping to figure out who was the intended recipient. He discovered that the package was for them. Inside the package was a check for five hundred shekels, with a letter offering a brachah for a happy Shavuos, the yom tov that was approaching. The letter stated, "May the merit of Torah protect you and be with you." They were extremely happy, having witnessed the benefit of learning about bitachon. He had just strengthened his bitachon, and the benefit came right away. They received a gift of five hundred shekels! This episode inspired them to continue learning about bitachon and practicing living with trust in Hashem. The husband continued studying about emunah and bitachon for the next two and a half weeks. And then his wife saw a hashavas aveidah notice. The note said that someone had found a necklace, which would be returned to whoever provided a valid siman. She called the number and gave the siman that she knew. She said that the clasp was broken. The siman was sufficient, and the necklace was returned. The necklace was lost two and a half years before, but only now, for some reason, did the finder decide to advertise it. For when one has bitachon, wonders happen. The precious gift was returned to them.
Another lesson from this story: She was upset that the clasp was broken when she received the gold necklace. They were angry with the salesperson who sold them damaged merchandise. But now, it was revealed that this aggravation was for their benefit because it gave them a siman to get the necklace back. So, we have two lessons: One is trust in Hashem, and you will see wonders. Secondly, when something seems like a problem, remember that every problem is actually a concealed chesed.
It is known that bitachon is mesugal for good things to occur, as it states (Tehillim 32:10) יסובבנו חסד 'בה והבוטח, "For him who trusts in Hashem, kindness will encompass him." Something similar occurs when one has emunah.
Emunah and Decrees
Teshuvah and tefillah can change a decree. Noach was afraid to believe that the mabul would come, because the belief itself might bring on the destruction, and it might have otherwise been averted through teshuvah or tefillah.
A hint is from the pasuk (Tehillim 107:43) 'ה חסדי ויתבוננו אלה וישמר חכם מי, "He who is wise will keep these in mind, and they will ponder the kind deeds of Hashem." The ם"חכ, the person who thinks about the כוס חצי מלאה, the full half-cup, will always contemplate the 'ה חסדי, Hashem's kindness. After the chuppah, the chasan brings down his foot and breaks an empty cup. This hints to the chasan as he begins his new life, "Don't think about the half-empty cup. Think only about the half-full cup, and you will be happy with your portion."
The Divrei Yisrael writes that this is also alluded to in the pasuk (Mishlei 10:9) חבט ךיל םבת הולך, "He who walks with temimus walks securely." The final letters spell ם"חכ, indicating that the greatest wisdom is temimus.
In this week's parashah, Rashi (7:7) writes, המבול שיבא מאמין ואינו מאמין ,היה אמונה מקטני נח אף, "Noach also had weak emunah. He believed, and he didn’t believe that the mabul would come. This is why he didn’t enter the teivah until it began to rain and was forced to go inside because of the flood."
How can we understand this Rashi? The Torah testifies that Noach was a תמים צדיק, a perfect tzaddik. So, how could it be that Noach "believed and didn't believe"?
The Apter Rav (Ohev Yisrael) zt'l writes in the name of Rebbe Michel of Zlotchov zt'l that the nature of emunah is that it causes things to happen. This is because אמונה also means to raise, as it states (Esther 2:7), את אמן ויהי הדסה, that Mordechai raised and reared Esther. This indicates that belief can cause matters to occur. The Ohev Yisrael writes, "Noach certainly believed in Hashem with all his heart and soul, but concerning this matter, he was afraid to believe in Hashem with all his heart. He feared that his belief might cause the mabul to occur. This is Rashi's intention, מאמין ואינו מאמין. He genuinely believed, but he was afraid to believe with a complete heart that Hashem would bring the mabul because perhaps that belief would cause the mabul to happen. Therefore, he waited until the flood began, and only then did he enter the teivah."
