Continuing our sacred journey, we will now reconcile the surprising fact that HKB”H opted to save Noach and everyone with him in a “teivah” reminiscent of the “Aron HaBris.” Now, we are taught in the Zohar hakadosh (Noach 67b) that even though the Torah attests to the fact that Noach as a consummate tzaddik compared to the rest of his generation, he possessed a major flaw—he neglected to pray on behalf of the people of his generation, to save them from extermination. This is in stark contrast to Moshe Rabeinu, who prayed and beseeched HKB”H to spare Yisrael in the aftermath of the “cheit ha’eigel.” He was so bold and adamant that he said to HKB”H (Shemos 32, 32): "ועתה אם תשא חטאתם, ואם אין מחני נא מספרך אשר כתבת"—and now, if You would but bear their sin; but if not, erase me from Your book that You have written. It is for this reason that the mabul is associated with Noach, as per the passuk in the haftarah (Yeshayah 54, 9): "כי מי נח זאת לי אשר נשבעתי מעבור מי נח עוד על הארץ"—for like the waters of Noach shall this be to Me, as I swore that the waters of Noach would never again pass over the earth.
Hence, we learn from our mentor, the Arizal, in Likutei Torah (Ki Sisa), that on account of this major character flaw, it was necessary for Noach to reincarnate into Moshe—to make amends for his failure to pray on behalf of his fellow man in the generation of the mabul. This is alluded to in Moshe’s entreaty quoted above. The word מחנ"י—erase me—is an anagram for מ"י נ"ח—the waters of Noach. In other words, Moshe, the reincarnation of Noach, pleaded with Hashem to rectify the flaw that justifies the appellation the “waters of Noach.”
We can also suggest another reason that it was necessary for Noach to reincarnate into Moshe. Both the Alshich hakadosh and the Chasam Sofer, zy”a, explain that Noach was also held accountable for failing to rebuke the people of his generation. For this reason, HKB”H did not opt to save Noach in an easier, more comfortable, more pleasant manner. For instance, HKB”H could have sent him to a high mountain peak and instructed the rainclouds not to rain there. Instead, HKB”H saved him by subjecting him to incarceration in the “teivah” for an entire year surrounded by domestic animals and wild beasts. The Midrash Tanchuma (Noach 2) points out how difficult this was for Noach: During the twelve months in the ”teivah,” he did not sleep—not during the day and not during the night—because he was busy taking care of and feeding the creatures that were with him. This constituted a punishment to atone “midah k’neged midah”—measure for measure—for having secluded himself in his house and refraining from rebuking the people of his generation.
