1. Noach’s Lack of Prayer
It is well known that our Sages say regarding Noach, that he did not pray for the people of his generation, {in the words of the Zohar} “he did not request mercy for the world.” This is in contrast to Moshe Rabbeinu, who prayed for those who made the Golden Calf.
On this matter, we find a dispute between Rabbi Yehuda and Rabbi Yitzchak: Rabbi Yehuda says that Noach’s failure to pray as Moshe did was not a shortcoming, but rather was because “Moshe did not rely on his own merit” but on the merit of the Patriarchs, whereas Noach obviously could not base his prayers on the merit of the Patriarchs. Rabbi Yitzchak, however, maintains that despite this, Noach should have prayed and aroused mercy for them.
The Rebbe’s father explains the reason why “Rabbi Yehuda seeks to judge Noach favorably while Rabbi Yitzchak does the opposite and judges him unfavorably.” {He explains that} this is because “each of them speaks according to his spiritual characteristic and level”: Rabbi Yehuda embodies the attribute of kindness, and therefore “he judges favorably according to his attribute of kindness,” while Rabbi Yitzchak “embodies the attribute of severity... therefore... he judges unfavorably according to his attribute of severity.”
However, we need an explanation: The Torah’s instruction, “Judge every person favorably {give others the benefit of the doubt},” is, as plainly understood, a principle for every Jew, even for someone whose “attribute is that of severity” - so how is it that Rabbi Yitzchak judged Noach unfavorably, and did not judge him favorably (as per the Mishnah’s command)?
2. The Ambiguous Praise: “In His Generations”
Similar to the dispute between Rabbi Yehuda and Rabbi Yitzchak mentioned above, we also find a dispute on the verse at the beginning of our Parshah: “Noach was a righteous man... in his generations.” {The Sages debate whether this phrase is meant favorably or unfavorably, as quoted in Rashi:} “Some of our Sages interpret this favorably - all the more so if he had lived in a generation of righteous people, he would have been even more righteous. And some interpret it unfavorably - relative to his generation he was righteous, but had he lived in the generation of Avraham Avinu, he would have been considered insignificant.”
Here too, we must understand (similar to the question above): Since there is a choice - one can interpret favorably or unfavorably - why would one say that the Torah’s intention is to highlight Noach’s shortcoming?
Moreover: There is a principle that “the Torah does not speak disparagingly {even} about an impure animal”, and certainly the Torah would not speak disparagingly of Noach. So how can there be an opinion that the Torah adds the word “in his generations” merely to bring out an unfavorable aspect regarding Noach?!
This can be explained by first prefacing something that was once explained, that this principle - that the Torah does not use disparaging language – applies {specifically} to the Torah’s narratives. However, when the Torah states a law or ruling - there the Torah uses clear language, even if this requires using language that is not pure. {The reason for this difference is} because a law must be stated clearly, as a clear instruction, to avoid any room for error when implementing the law in actual practice.
Similarly in this matter, where the Torah adds the word “in his generations,” which (according to one interpretation) {is understood to} mean “unfavorably”: If the Torah had not brought out this “disparagement,” there would have been room for error regarding a law, i.e., practical behavior. {For,} we find {negative} aspects of Noach’s behavior that show that his righteousness was not complete, so if the Torah had described Noach as a righteous and perfect man without qualifying it with “in his generations” (i.e., only relative to his generation), one might have thought that such behavior is the behavior of a completely righteous person. Therefore, there must be emphasis on the unfavorable aspect of Noach, so that from this one can learn a clear instruction on how one should behave.
3. The Purpose of “Interpreting Unfavorably”
Based on this, we can say even more: The intention of those who “interpret it unfavorably” is not to relate that Noach actually had a shortcoming, but rather {the emphasis here is that they} “interpret it unfavorably” - it is an interpretation that teaches something “unfavorable” {not about Noach himself}, but to protect others from making mistakes when learning about Noach’s {conduct}.
For one could say that when “some... interpret favorably... and some interpret unfavorably,” it is not a dispute regarding the level of righteousness of Noach, but {rather it is in line with the saying of our Sages:} “one Sage stated one aspect and another stated another aspect, and they do not disagree”: They do not disagree about whether Noach’s righteousness “in the generation of Avraham Avinu would have been considered insignificant” {they both agree that this is correct}; yet, on the other hand, everyone agrees that Noach was not at fault for not being as great a righteous person as Avraham, for this was due to the situation and the great degradation of his generation, and “had he lived in a generation of righteous people he would have been even more righteous.”
The difference {between the two opinions} is about the Torah’s intent in {adding} the words “in his generations”: One opinion says {it’s for} “praise” - the Torah comes to praise Noach; and the other opinion says that through this phrase, the Torah wants to ensure that no mistake arises in the service of a Jew who learns about Noach.
And this is what is meant by “some interpret it unfavorably”: In relation to Noach himself, this is not a matter of an unfavorable judgment and shortcoming - being in such a generation, it was not possible for him to have the level of righteousness like Avraham; however, the Torah must emphasize that this level of righteousness is not the true perfection, and on the contrary: it is seen as unfavorable relative to Avraham (“he would have been considered insignificant”), so that the lesson from the story of Noach should be clear.
4. Rabbi Yitzchak’s Secret Support of Noach
In the same way, one can explain the two opinions of Rabbi Yehuda and Rabbi Yitzchak regarding Noach not praying for his generation:
{Here too} It is “one Sage stated one aspect and another stated another aspect, and they do not disagree” - even Rabbi Yitzchak agrees that the reason Noach did not pray for the people of his generation is because he (in that situation) could not pray for them, since “he did not have anyone’s merit to rely on like Moshe.” Therefore, it is not a shortcoming in Noach.
Rabbi Yitzchak only comes to ensure that no mistake should arise, Heaven forbid, in a later generation, thinking that it is not a shortcoming if one does not pray for the people of one’s generation; therefore, Rabbi Yitzchak says that one must interpret (bring out {for others}) that the thing itself is a matter that should be viewed as unfavorable (although for Noach himself, there was no alternative), because one should make every possible effort to pray and ask for mercy for another Jew.
Therefore, Rabbi Yitzchak’s opinion is not contradictory to the principle “Judge every person favorably” - because according to Rabbi Yitzchak as well, this was not a “fault” in Noach, Heaven forbid, but he cautions that this matter would be considered a “fault” for others.
On the contrary: If one does not caution that (in general) such behavior, of not asking mercy for the people of the generation, is undesirable, this itself may contain an aspect of fault for Noach, that his behavior could cause a mistake in another Jew.
Therefore {even Rabbi Yitzchak’s view} itself is (also) “to Noach’s credit,” {for} Noach himself wants it to be emphasized that one should indeed pray for the people of one’s generation, even to the point of saying it in a manner as if it were a shortcoming in Noach himself - (as the simple reading of Rabbi Yitzchak’s statement: “and with all this... he (Noach) should have requested mercy for them”) - in order to ensure that no shortcoming arises in another person.
By cautioning that Noach’s behavior is something that should be viewed as unfavorable (not the true perfection), and consequently, in other generations one must indeed pray for the people of the generation, this itself “rectifies” what Noach did not do in practice. Although in his generation he could not accomplish this, yet through him (i.e., by showing that such behavior is not praiseworthy) we have received an instruction for generations that one should indeed pray for the people of one’s generation, which brings perfection to this matter for Noach himself as well.
5. Quitting is Not an Option
This is also the practical lesson for our times:
It sometimes happens that someone does all they can to influence their environment, the “people of their generation,” but due to circumstances that (seemingly) are not dependent on them, they are not successful in this. They may reason with themselves that “I have saved my soul” - not only regarding their own personal service, but also regarding their work with others, they have done {what they should} to perfection. However, they have not accomplished. {They then conclude that} this is not a personal shortcoming.
Rabbi Yitzchak teaches a lesson: it may indeed be that you have truly done as much as you can. This is not an illusion, and {it could be that} according to the Shulchan Aruch - ({a part of the} Torah of Truth) – he has done all that is required. Nevertheless, one must know that one cannot remain satisfied with this situation; one must not be content with this state but must stand strong and proclaim “‘and with all this... he should have requested mercy for them!’ - Not asking mercy for one’s generation is a state of ‘fault.’”
This itself creates a state of “merit,” that the Almighty nullifies the causes of the undesirable situation {in which the person’s efforts were not visibly paying off}, and gives a Jew an opportunity to ask mercy for the people of his generation, to the point of causing them to repent.
{This is} especially {relevant} in our time, the “footsteps of Mashiach”, when the Rambam rules in his book of laws that “the Torah has promised that Israel will ultimately repent at the end of their exile, and immediately they will be redeemed.”
(From a Sichah delivered on Shabbos Parshas Noach, 5743)
