NOACH II | נח ב

Adapted from a sichah delivered on Shabbos Parshas Bechukosai, 5722 (1962)

Introduction

Pirkei Avos, the “Ethics of Our Fathers,” is the tractate of the Mishnah devoted to character development and principled conduct. Because its subject is ethical guidance, it is rarely studied the way other tractates are. Its teachings are usually explored through background stories, midrashic parallels, and illustrations drawn from life.

In this sichah, the Rebbe takes a different path. He examines a single mishnah with the analytical rigor normally applied to legal texts: what it says, what it leaves unsaid, and how it differs from the mishnah that precedes it. Questions that a casual reader might pass over become the doorway to a teaching.

The analysis is demanding, but its conclusions are practical. They bear directly on how we treat one another, and on what we can accomplish by reaching out to others.

Harvesting Goodness

Two Generations, Two Types of Punishment

1. The world’s early history is a chronicle of Divine forbearance, as evident from the beginning of this week’s Torah reading, Parshas Noach, which relates that “the earth was corrupt before G-d and the earth became full of robbery.” As a result, G-d brought the Flood, which only a handful survived. Yet despite being saved, the survivors’ descendants did not show gratitude to G-d. On the contrary, they said, “Let us ascend to heaven and wage war with Him.”

Our Sages discuss this period of history: Concerning the generations between Noach and Avraham mentioned at the conclusion of this week’s Torah reading, the Mishnah states:

There were ten generations from Noach to Avraham – to indicate how great [G-d’s] patience is, for all those generations repeatedly angered Him, until Avraham our father came and received the reward of them all.

This statement raises questions: What did our Sages mean by saying that Avraham received the reward of all the ten preceding generations? If they “repeatedly angered [G-d],” what reward did these generations earn that Avraham received?

Also, previously, that same mishnah stated:

There were ten generations from Adam to Noach... until He brought upon them the waters of the Flood.

There is a difference between the two clauses of this mishnah: The earlier clause does not mention that Noach received the reward generated by the conduct of all the previous generations. The rationale is easily understandable. Since these people “repeatedly angered” G-d, they did not earn any reward.

This makes the Mishnah’s later statement even more difficult to understand. Since the generations from Noach until Avraham also aroused G-d’s wrath, why does the Mishnah conclude that Avraham received the reward for their activities?

This difficulty can be resolved by comparing the two sets of generations. The generation destroyed by the Flood (dor hamabul) was the last of the generations between Adam and Noach. It encompassed the conduct of all the preceding generations, as reflected by the fact that the Flood also washed away the sins of the previous nine generations. The generation dispersed throughout the earth after building the Tower of Babel (dor haflagah) was the last of the ten generations between Noach and Avraham, and its conduct also encompassed that of the previous generations.

There is a paradox regarding the punishments of the dor hamabul and the dor haflagah. Concerning the punishment received in this world, the dor hamabul was chastised far more severely. It was almost totally annihilated; indeed, except for those saved in the ark, “[the Flood] obliterated every being on the face of the earth.” In contrast, the dor haflagah was merely dispersed throughout the world.

However, we find the reverse regarding punishment in the World to Come. All authorities plainly agree that the dor haflagah has no portion in the World to Come, while there is a difference of opinion regarding the dor hamabul. Although the Mishnah and the Zohar (according to one opinion) state that these individuals will also not be granted a portion in the World to Come, according to another opinion in the Zohar, they will. Clarification is necessary regarding why there is a difference – indeed, they appear opposites – regarding the punishments these people received in this world and those they will receive in the World to Come.

Sins Against One’s Fellow/Sins Against G-d

2. According to Jewish thought, punishment is meted out “measure for measure.” G-d’s retribution matches the nature of the blemish created by a person’s conduct. The difference between the sins and blemishes of dor hamabul and those of dor haflagah is explained by our Sages. Correspondingly, there is a difference in the punishment meted out to them.

The dor haflagah sinned against G-d Himself and desired to do battle with Him. Nevertheless, the members of that generation were not wiped off the face of the earth, merely scattered. Why? Because in worldly matters – between themselves – the members of that generation treated one another with love and a comradely spirit: They shared “one language, and mutual concerns.”

The dor hamabul, by contrast, did not rebel against and defy G-d directly. However, its members were thieves, and their lives were characterized by strife, robbery, and contention. For this reason, they were obliterated and wiped off the face of the earth.

On this basis, we can also understand why the punishment received by the dor hamabul in this world was greater than that received by the dor haflagah. The sins of the dor hamabul primarily involved interpersonal relations – theft, robbery, and the like – which disturb the order with which G-d has structured the world. Therefore, their punishment in this world was greater than that of the dor haflagah. The sins of the dor haflagah, by contrast, centered primarily on the relationship between man and G-d. Accordingly, the punishment it received in the spiritual worlds was more severe than that received by the dor hamabul. As mentioned, all authorities agree that the dor haflagah will not be granted a portion in the World to Come, while one of the Sages cited in the Zohar maintains that the dor hamabul will be granted a portion in the World to Come.

True, a sin affecting the relationship between man and G-d also has an effect in this world. As Rashi clarifies in his commentary on the word Bereishis, the world was created “for the sake of the Torah, which is called first (reishis).” When “we proceed in His statutes,” conducting ourselves as G-d desires, we will receive physical reward in this world, as it is written, “I will provide you with rain in its season.”

Sins committed against one’s fellow man have an effect not only in this world, but also in the World to Come, i.e., regarding spiritual matters, for they also involve transgression of the Torah’s commandments. Nevertheless, interpersonal relations have a more obvious connection to this world, while relations between man and G-d relate mainly to the World to Come.

What Teshuvah Can’t Fix

3. There is another reason why the primary punishment meted out to the dor hamabul involved matters of this world. Regarding sins between one man and another, for example, theft, our Sages state that repentance and even the purifying influence of Yom Kippur are of no avail unless one appeases one’s colleague. If the person wronged does not grant forgiveness, the sinner’s repentance will not be accepted. Although the sinner does everything he can – and insofar as it affects spiritual matters, his repentance is proper – since the transgression involved matters of this world, his repentance is not sufficient unless he returns the stolen object. To achieve this purpose, he must bring the money or the object he owes to the person he wronged – even to a distant land – thus righting the wrong committed and appeasing the person harmed.

This general principle applies only regarding matters of this world. By contrast, different principles apply concerning the spiritual consequences his conduct brings. Since the transgressor did everything in his capacity to appease the other person, it is not his fault that the other refuses to forgive him or that he cannot find him. Hence, his repentance is accepted regarding the spiritual consequences of his misdeed. Regarding matters of this world, however – which is the essential dimension of sins against one’s colleague – since he did not correct the disruption he caused in this world, his repentance is of no avail.

Accordingly, there is one opinion that the dor hamabul will receive a portion in the World to Come, for as per that opinion, its members did repent. Nevertheless, since they did not adequately appease each other, they still received punishment in this world.

Redeeming Sparks

4. On this basis, we can appreciate why Avraham received the reward of the preceding ten generations although they “repeatedly angered G-d.” The preceding generations deserved reward for the love they showed each other and for their comradely deeds. They themselves, however, were not able to receive this reward, even in this world, because of the overwhelming nature of their sin in rebelling against G-d. Instead, the Divine energy they elicited through their love and care for each other was drawn down into the realm of kelipah.

To cite a parallel, the Alter Rebbe rules that until a wicked person repents, the Torah he studies and the mitzvos he fulfills amplify the energy of the forces of kelipah. To explain: His Torah study and observance of the mitzvos also generate positive energy, but this energy is drawn down into the realm of kelipah, rather than into the realm of holiness.

Such a situation remained “until Avraham came and received the reward of them all.” Avraham’s service centered on deeds of kindness, and it was through such deeds that he drew people close to G-d. Moreover, he even extended himself and pleaded for mercy for the people of Sodom. Through these endeavors to improve the world, he also refined the generations which preceded him and therefore received the reward they generated.

In the same vein, in the above-mentioned ruling, the Alter Rebbe states: When a sinner repents, he rescues the influence of the Torah and mitzvos he observed from the forces of kelipah and, together with the person himself, these positive influences return to the realm of holiness.

These concepts do not apply regarding the ten generations from Adam to Noach. The Mishnah does not state that Noach received the reward for their conduct, for two reasons:

1. They did not earn any reward in the first place.
2. Even if they had earned any form of reward, Noach would not have been able to receive it, because he did not involve himself with the world and, therefore, he did not refine the previous generations. This is evident from the fact that Noach did not engage with, or pray for, the people of his generation. As such, he is deemed somewhat responsible for the Flood, and its waters are referred to as “the waters of Noach.”

There is a lesson from all of the above for us. We are living in the generation of ikvesa diMeshicha, when the footsteps of Mashiach can be heard; we are the last generation before the Redemption. The Divine service of the previous generations has prepared the world for the coming of Mashiach when the ultimate purpose of the entire Creation will be consummated. The positive influence of the Divine service of all the previous generations depends on the Divine service of the present generation.

By conducting ourselves with the attribute of kindness (the quality of Avraham our Patriarch which draws Jews together through love, ahavas Yisrael), awakening even those far removed from their Jewish heritage, we reveal the sparks of G-dliness which lie hidden within the core of every Jew – a treasure inherited from our parents and ancestors going back to the earliest generations.

A person who draws these Jews closer to Yiddishkeit, reveals their sparks of G-dliness, and connects them to their ultimate purpose receives the reward for all the positive activities of those earlier generations. That reward will be the true and complete Redemption led by Mashiach.