We are approaching the auspicious Shabbas Kodesh of parshas Noach. The parsha opens with the words (Bereishis 6, 9): "אלה תולדות נח נח איש צדיק תמים היה בדורותיו את האלקים התהלך נח"—these are the offspring of Noach; Noach was a righteous man, perfect in his generations; Noach walked with Hashem. This is significant in that it is the first parsha of six in the entire Torah that begin with the letter “aleph.” In this essay, we will explain the vital lessons to be learned from each of these six parshiyos.
In the sacred teachings of the Bnei Yissaschar, he explains the significance of this phenomenon (Sivan 5, 12) based on the passuk (Iyov 33, 33): "ואאלפך חכמה"—and I will teach you wisdom. These two words allude to that which is brought down by the great Gaon Chida in Dvash L’Fee, who cites the sefer Binat Yissachar authored by the great Rabbi Yissachar Ber Bloch, ztz”l. They point out that there are six parshiyos in the Torah that begin with the letter “aleph.”
They are as follows: (1) Parshas Noach begins (Bereishis 6, 9): "אלה תולדות נח". (2) Parshas Pekudei begins (Shemos 38, 21): "אלה פקודי המשכן". (3) Parshas Bechukosai begins (Vayikra 26, 3): "אם בחוקותי תלכו". (4) Parshas Masei begins (Bamidbar 33, 1): "אלה מסעי בני ישראל". (5) Parshas Devarim begins (Devarim 1, 1): "אלה הדברים אשר דיבר משה אל כל ישראל". (6) Parshas Nitzavim begins (ibid. 29, 9): "אתם נצבים היום כולכם לפני ה' אלקיכם".
According to the Binat Yissachar, these six parshiyos beginning with the letter “aleph” allude to the six orders of the Mishnah— זרעים, מועד, נשים, נזיקין, קדשים, טהרות. They teach Yisrael how to apply the “Thirteen Hermeneutic Principles” to interpret Torah she’b’chsav, so that they may observe and fulfill all the mitzvos enumerated in the Torah properly and precisely.
Furthermore, he asserts that these six parshiyos beginning with the letter “aleph” allude to the six thousand years of the world’s existence. How so? The name of the letter “aleph” is spelled אַַלֶֶ"ף; this is the same spelling as the Hebrew word ֶלֶֶףאַ, meaning one thousand. Now, we learn in the Gemara (R.H. 31a): "שיתא אלפי שני הוה עלמא"—the existence of the world is six thousand years. He goes on to explain how each one of these six parshiyos alludes to a particular millennium. Based on this understanding, the Bnei Yissaschar concludes: "וזהו שיש לרמז ו'אאלפך חכמה, ו' אלפי"ן שהם ראשי סדרין בתורה, יש לך ללמוד מהן חכמה, ולא דבר ריק הוא ולא במקרה הוא"—thus, we can allude the following from the words "ואאלפך חכמה". We are to attain “chochmah” from the “vav” (six) “alephs” that are the first letters of these parshiyos of the Torah. This is not meaningless, and it is not a mere coincidence!
The Midrash Extols the Virtue of Noach
As it is the nature of Torah to be elucidated in seventy various ways, I would like to propose a wonderful explanation regarding these six “alephs” that open six parshas of the Torah. Let us refer to the Gemara (Shabbas 104a) that expounds on the letters of the aleph-Beis: "אל"ף בי"ת, אלף בינה"—the letters “aleph” and “beis” stand for “alaph binah.” Rashi explains: "אלף בינה, למוד תורה"—these first two letters of the Hebrew alphabet allude to the study of Torah. Thus, this is the “remez” conveyed by the passuk "ואאלפך חכמה": The letter “aleph” alludes to the acquisition of the chochmah of the Torah. Accordingly, I would like to conjecture that each of the six parshiyos beginning with the letter “aleph” come to teach us a promising method—a “segulah”—of acquiring the wisdom of the Torah.
We will begin to shed some light on the subject by introducing a teaching in the Gemara (Sanhedrin 108a): "תנא דבי רבי ישמעאל, אף על נח נחתך גזר דין, אלא שמצא חן בעיני ה', שנאמר נחמתי כי עשיתים, ונח מצא חן בעיני ה'". A Baraisa was taught in the Academy of Rabbi Yishmael: The decree to punish and destroy the world with the mabul also applied to Noach; however, he was spared, since he found favor in the eyes of Hashem, as it states (Bereishis 6, 7): “I have reconsidered My having made them; but Noach found favor in the eyes of Hashem.” So, why, indeed, was Noach included in the decree to obliterate the inhabitants of the earth?
The Chasam Sofer provides us with a valid answer to this question. In reality, Noach was incarcerated in the “teivah” for an entire year with animals and beasts. So, while HKB”H spared him from the mabul, He was actually punishing him for neglecting to admonish the people of his generation. This does not answer, however, how Noach found favor in the eyes of Hashem. After all, the Torah explicitly describes Hashem as a G-d (Devarim 10, 17): "אשר לא ישא פנים ולא יקח שוחד"—Who does not show favor and does not take a bribe.
To explain this confounding matter, we find a fascinating teaching in the Midrash (B.R. 26, 1). Even though Noach’s life spanned three generations of sinners—the generation of Enosh, the generation of the mabul, and the generation of the dispersion—he remained righteous by studying Hashem’s Torah day and night. The Midrash expounds on the beginning of sefer Tehillim (1, 1): "אשרי האיש אשר לא הלך בעצת רשעים"—praised be the man who refrained from following the counsel of the wicked.
It associates this passuk and praise with Noach, who did not follow the counsel of the wicked people in those generations and did not adopt their sinful ways. “Praised be the man who refrained from following the counsel of the wicked” refers to the generation of Enosh. “And stood not in the path of the sinful” refers to the generation of the mabul. “And sat not in the session of scorners” refers to the generation of the dispersion. “But his desire is in the Torah of Hashem” refers to the seven mitzvos that he was commanded. “And in His Torah, he meditates day and night.” The Midrash continues its exposition (ibid. 3): “He is like a tree planted alongside brooks of water”—HKB”H planted him in the “teivah”; “that yields its fruit in its season”—refers to his son Shem; “and whose leaf never withers” refers to his son Cham; “and everything that he does will succeed” refers to his son Yafet.
Noach Found Favor in the Eyes of Hashem in the Merit of the Torah Described as “A beloved hind inspiring favor”
Thus, we have an explicit source stating that Noach was saved from the mabul exclusively in the merit of studying Torah day and night to the degree that Chazal associated the following with him: “But his desire is in the Torah of Hashem, and in His Torah, he meditates day and night.” Now, we are familiar with the teaching in the Gemara (Kiddushin 30b) that HKB”H said to Yisrael: "בני בראתי יצר הרע ובראתי לו תורה תבלין, ואם אתם עוסקים בתורה אין אתם נמסרים בידו"—My son, I have created the yetzer hara, and I have created Torah as its antidote. If you engage in Torah-study, you will not be delivered into its hand. Hence, in the merit of studying Torah day and night, Noach was saved from the yetzer hara.
In this manner, we can explain very nicely the “remez” presented by the Ba’al HaTurim on the passuk at the beginning of the parsha. It says: "נח איש צדיק תמים היה בדורותיו את האלקים התהלך נח". He notes that the final letters of the words "האלקי'ם התהל'ך נ'ח" are the letters of the word "חכם"—a wise person. In keeping with our current discussion, we can suggest that the Torah is hinting to us how Noach managed to remain a consummate tzaddik despite living in such corrupt times. It is because he was a "חכם"—he studied the chochmah of Hashem day and night, which enable him to withstand his yetzer.
This also helps us comprehend how Noach found favor in the eyes of Hashem, which saved him from the mabul. Scripture praises the Torah by describing her as (Mishlei 5, 19): "אילת אהבים ויעלת חן"—a beloved hind inspiring favor. They expounded in the Gemara (Eiruvin 54b): "מאי דכתיב אילת אהבים ויעלת חן... שמעלת חן על לומדיה"—what is the meaning of that which is written: “A beloved hind inspiring favor etc.”? . . . This teaches that she (the Torah) imparts favor to those who study her.
Now, we can explain the Gemara above as follows: The decree (obliteration by the mabul) applied even to Noach, because he neglected to rebuke the people of his generation and pray on their behalf. Nevertheless, he found favor in the eyes of Hashem by studying Torah day and night.
Upon closer scrutiny, it is apparent that this coincides magnificently with the words of the Rambam (Hilchos Isurei Biah 22, 21): Above all this (i.e. even greater advice), they said: “A person should always turn himself and his thoughts to the words of the Torah and expand his knowledge in wisdom; for the thoughts of forbidden relations (immorality) grow strong solely in a heart which is devoid of wisdom.” And regarding chochmah, he (Shlomo HaMelech) says: “It is a beloved hind, inspiring favor. Her breasts will satisfy you at all times. You shall be obsessed with her love.”
He is teaching us that by occupying our minds with Torah—described as “a beloved hind, inspiring favor”—we are protected from improper, immoral thoughts. Thus, by engaging in Torah-study, Noach was viewed favorably and was able to resist the sinful thoughts that overwhelmed and characterized the generation of the mabul, causing them to be corrupt and immoral.
Refraining from Immorality Is a Segulah for Torah
In this manner, we will proceed to explain the significance of the six parshiyos in the Torah beginning with the letter “aleph.” As we have learned, they teach us six promising methods to attain the knowledge and wisdom of the Torah, in keeping with the exposition "אלף בינה". Let us begin with the first “aleph” at the beginning of this week’s parsha: "אלה תולדות נח". We learn from this parsha that to be privileged to acquire the Torah—which saved Noach from the mabul—it is conditional on sanctifying oneself by abstaining from immorality and safeguarding the “Bris.” This was the hallmark of Noach’s righteousness.
HKB”H emphasized this to Yisrael prior to giving them the Torah at Har Sinai (Shemos 19, 5): "ועתה אם שמוע תשמעו בקולי 'ושמרתם את בריתי' והייתם לי סגולה מכל העמים כי לי כל הארץ"—and now, if you hearken well to Me and you will keep My covenant (“Bris”), you will be a treasure (“segulah”) to Me from among all the peoples, for all the earth is Mine. The Tiferes Shlomo explains that with these words, HKB”H emphasized to them the main, essential preparation necessary for receiving the Torah—keeping and safeguarding the “Bris”—i.e., abstaining from immoral activities and behavior.
Regarding this subject, we find emphatic, alarming words in the sacred teachings of the Bnei Yissaschar (Tishrei 4, 29). First, he proves from the Zohar hakadosh that until a person has performed teshuvah for flaws related to the “Bris,” he is incapable of attaining Torah. He writes that this explains the following phenomenon: Occasionally, the public are surprised when a renowned Torah-scholar of sound mind and intelligence is unable to interpret a halachah correctly, or relates a halachah contrary to its apparent intent, or rules the opposite of what even a child has been taught. It is because he has yet to make amends for a sin related to the “Bris,” and did not at least contemplate teshuvah prior to the in-depth analysis. Therefore, he cannot attain the truth of the matter and perceives the opposite of the truth, chas v’chalilah. May the blessed One save us!
