גָּדוֹל הַשָּׁלוֹם
אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ: (ט ו)
These are the progeny of Noach. Noach was a righteous man, flawless in his generations; Noach walked with G-d.
Noach: the World's Saviour
In the opening verse of this week's parshah, we are introduced to the remarkable virtues of Noach. He is described as righteous, flawless, and one who "Walked with Hashem" - meaning that he lived with a constant awareness and contemplation of Hashem's Presence in his life.
Moreover, the structure of the verse itself provides additional insight into Noach's character. The possuk states: "These are the progeny of Noach. Noach was a righteous man..." Notably, Noach's name is mentioned twice in succession. The Midrash explains that this repetition hints at the idea that Noach's essence, his personality, was also characterized by him being "נֹחַ," - "pleasant" or "pleasing."
The Midrash elaborates that Noach's pleasant demeanor and righteous actions brought pleasure to both Hashem and man. This quality ultimately resulted in relief for the entire world, as Noach's merit was instrumental in its preservation during the Great Flood. (בראשית רבה ל ה)
Pivotal Values
The rest of humanity during Noach's time exhibited a remarkable absence of this virtue. According to Chazal, this deficiency played a critical role in their tragic downfall. Through several examples, the Midrash illustrates that while Hashem is ready to forgive varying forms of sin-including idolatry-He responds with severe punishment when it comes to acts of violence and hatred among people.
One example is the pre-flood generation of Enosh, who were the first to engage in idol worship. Hashem refrained from bringing punishment to the world immediately. However, it was the deterioration into conflict and quarrel caused by theft and disloyalty, that led to their ultimate destruction through the Great Flood. This emphasizes how important it is to Hashem that people live in peaceful coexistence and the devastating impact of strife among people. (משנת רבי אליעזר פרשה ד)
Hashem said to Noach that He had resolved to bring an end to all living beings, stating, כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם - for the earth is filled with robbery because of them. This declaration points to a very specific moral failing within that generation. Rashi famously refers to the Gemara (סנהדרין קח ע"א), where Rabbi Yochanan says: "Come and see how great is the power of robbery, for even though the generation of the Flood transgressed every conceivable commandment, their decree of destruction was only finalized when they resorted to theft."
At first glance, the portrayal of theft as the gravest sin stands out. However, the above Midrash reveals a more nuanced understanding: the act of robbery itself is not the sole issue. Rather, it is the repercussions that arise from theft-specifically, the creation of animosity and discord among individuals. The Midrash notes, "שֶׁהָיוּ גּוֹזְלִין וְחוֹמְסִין זֶה אֶת זֶה, וְהָיוּ בָּאִין לִידֵי רִיב וְנִיצָּה" they robbed one another and this led to disputes and conflict. This pervasive hostility drew the wrath of Hashem, ultimately culminating in their destruction.
This is in contrast to Noach about whom the Torah highlights his character and benevolent nature. This juxtaposition serves as a critical lesson: while the animosity of the corrupt generation led to their downfall, Noach's pleasant demeanour saved the world.