Not Devastation and Punishment, But Rather Purification and Spiritual Elevation
From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
It sometimes happens that the external appearance of a thing or event can be in stark contradiction to its true meaning. For example, if one happens to see a parent in the midst of disciplining his child, his actions might seem to be an expression of cruelty. In truth, however, the parent is motivated by love and concern for the child's welfare.
On a larger scale, an event or occurrence can take place in the world that seems to be negative, yet ultimately derives from a positive source and is actually beneficial. A prime example of this was the Great Flood in the times of Noah, as described in this week's Torah portion. Outwardly, it was a terrible phenomenon - the annihilation of every living thing on earth. But on a deeper level the Flood signified spiritual purification and cleansing, similar to immersion in a mikva (ritual bath).
The Midrash relates that during the Flood the world was in a very exalted state, much like the very beginning of creation. Completely submerged in water, the entire world was an expression of "praise of the Holy One, Blessed be He."
What does being underwater have to do with praising G-d? Moreover, how does this relate to the simple, literal significance of the Flood, which was death and destruction?
To explain:
The most salient property of water is that it covers whatever is submerged within it. When an area is flooded, its numerous disparate features disappear, and it acquires a uniform appearance. Nothing protrudes from the surface; no element declares that it is different from any other. In this sense, water is symbolic of the underlying G-dly unity of existence.
This is also the deeper significance of immersion in a mikva: the individual's nullification of his essential self before G-d. This was the initial state of the world immediately following creation and also during the Flood, when the whole world was nullified and subsumed in the greater G-dly reality.
On the physical plane, the Flood manifested itself as devastation and punishment. But the inner, G-dly intention was the world's purification and spiritual elevation.
Nonetheless, G-d promised that He would never again bring a flood upon the world, as according to Divine plan, this nullification must occur as a result of man's service rather than come from Above. The underlying unity of existence will be fully revealed in the Messianic era, when "the world will be filled with G-dly knowledge as the waters cover the sea."
Reprinted from the Parshat Noach 5762/2001 edition of L’Chaim. Adapted from Volume 30 of Likutei Sichot.
Noach was a righteous man, perfect in his generations. (6:9)
The Gemara in Megilla says that Yaakov said to Rachel when they met Marry me. Rachel answered “yes, but my father is crooked and will do something to prevent the marriage.”
Yaakov responded “don’t worry , I am his brother in trickery and I will not be tricked.”
Rachel answered “but how is it permitted for a Tzadik to act in such a way?” Yaakov responded “with a thief one is permitted to act with thievery.”
The question becomes if the entire generation were thieves, why was Noach required to act as a righteous person? With thieves one can act as a thief. The Chasam Sofer says that the Heter to trick a thief is only a ‘one time’ Heter. It does not give a person permission to always act as a thief just because the entire community is made up of thieves. Because if a person always acts as a thief, he will become a thief and be no different than everyone else .Therefore Noach - although he lived among an entire generation of crooks, was not permitted to act like them. (Toras Moshe)
Reprinted from the Parashat Noah 5785 email of R’ Yedidye Hirtenfeld’s whY I Matter parsha sheet for the Young Israel of Midwood in Brooklyn.
