Each one of these tzadikim served G-d in a specific manner which was in an aspect similar, yet dramatically different from an characteristic of Noach’s service of G-d.
Each of these generations imparted another one of the three elements of the abovementioned goals of man on this world: (1) not to be affected by the negativity of the world that surrounds a person; (2) to effect the world so that it should no longer be negative, so that it will have a firm existence; and (3) to transform the world into a G-dly place.
Noach mirrored these three ways of serving G-d—albeit on a much lesser scale—in the following ways:
1) Avraham
One of the main elements that stood out in the character of Avraham—the first Jew—was his strength in his ability to stand up for monotheism against an entirety of civilization that worshipped idolatry. The Medrash says: “The world served idolatry, and Avraham arose, and through his own wisdom, served the Holy One Blessed be He.”
Indeed, the Torah aptly describes him as, “Avraham Ha-Ivri”—Avraham the Hebrew. This epithet is expressive of the tenacity that Avraham possessed to stand up to his entire generation. The word “ivri” in Hebrew means side. Calling him “Avraham, of the side” communicates how he possessed the will power to stand up to an entire generation of idolaters. He declared to the world that their belief system was mistaken and that there is only one true G-d. As the Medrash relates,
The entire world was on one side and he [Avraham] was on the other side.
Bereishis Rabba 42:8
It was this strength of character that Avraham bequeathed to the Jewish people as the cornerstone in how an individual must serve G-d. A person cannot become disheartened by the fact that the world does not believe in G-d as he does. Rather, he must learn from Avraham, the founder of Judaism, and stand up for what he knows to be true.
It is through this axiom that the Jewish people have learned to stand up against those nations that have hindered their Jewish practice and service of the Almighty.
Similar to the way that Avraham went against the grain and stood up for what he believed, Noach, too, did the same. Noach lived in a society where the decadence and evil of the people reached a point where G-d destroyed the generation—yet, he himself was not drawn to their ways. Notwithstanding the pressures and temptations that he must have been exposed to, the Torah testifies: “Noach was a righteous man, perfect in his generations.” He stood up for morality and was a paradigm of virtuous scruples.
Not only did Noach not follow his generation in their corruption, on the contrary, he actively rebuked them, urging that they repent from their ways, so as not be destroyed in the flood.
Rav Yossi of Caesarea taught: “What is meant by the verse, ‘He glides swiftly, as on the water’s surface; their portion in the land is cursed?’ This teaches that the righteous Noach rebuked them, urging, ‘Repent; for if not, the Holy One, blessed be He, will bring a deluge upon you and cause your bodies to float upon the water like gourds, as it is written, “He glides swiftly [i.e., floats] as on the waters.” Moreover, you shall be cursed for all future generations, as it is written, “Their portion in the land is cursed.”’”
Talmud, Sanhedrin 108a
Noach, too then, possessed a resolve which was similar to the steadfastness of Avraham and stood up against the corruption of his generation.
2) Moshe
Moshe taught man, through the giving of the Torah to positively affect the world. The impact that Torah has on the world is to the extent that not only is the world not a contradiction to Torah, but Torah is the foundation for the presence of the world.
This idea is expressed in the following statement in the Talmud:
Rav Chizkiah said: “What is meant by [the verse], ‘From heaven You made judgment heard; The earth feared, and was tranquil.’? If it feared, why was it tranquil, and if it was tranquil, why did it fear? — Even in accordance with Resh Lakish. For Resh Lakish said: ‘Why is it written, “And there was evening and there was morning, the sixth day;” What is the purpose of the additional “the?” This teaches that the Holy One, blessed be He, stipulated with the Works of Creation and said thereto: ‘If Israel accepts the Torah, you shall exist; but if not, I will turn you back into emptiness and formlessness.’’”
Talmud, Shabbos 88a
Torah brought a stability to the world which had not existed before the Torah was accepted by the Jewish people.
Similar to what was achieved in the world through Torah, Noach affected through ensuring that the world would not again be destroyed. When Noach left the ark he brought sacrifices to the Almighty from all the kosher animals that he had taken into the ark. G-d, pleased by Noach’s actions, had mercy on mankind, and resolved not to completely destroy mankind again. The Torah tells us—
And I will establish My covenant with you, and never again will all flesh be cut off by the flood waters, and there will never again be a flood to destroy the earth.
Bereishis 9:11
We see then, that similar to the way that Torah established the existence of the world, Noach did the same.
3) Dovid
The essential objective of kingship, as established by the Davidic dynasty, was not only to establish a practical government, but to establish a G-dly kingdom in the world. A king was the conduit to bring the sovereignty of G-d into this world.
The purpose and the intent behind the appointment of a king, is that through him and his [efforts] the Jews will be nullified to G-d...Since the king is nullified to the sovereignty of Heaven and the Jewish people are nullified to the king, it is through him and his [efforts] that the Jews will be nullified to G-d. This is the mission of the king at all times: that through him and his [efforts] the created beings will be nullified to G-d. For he will be nullified [to G-d] and they will be nullified to him.
Derech Mitzvosecha, Mitzvas Minuy Melech
Dovid HaMelech actively accomplished this through completing the conquest of the Land of Israel. Through this effort, he brought about a revelation of G-dliness into a part of the world which G-dliness had previously not been apparent. He transformed land owned by gentiles into “The Holy Land.” Under the rule of his successor and son Shlomo, the nations of the world recognized this sovereignty and brought Shlomo gifts—symbolizing the effect that his G-dly rule had on the world.
Through Dovid it is made apparent that the mandate of Torah and Judaism is to transform and elevate the world until it reaches a G-dly status. Ultimately, the full of extent of this will be realized through the final king of the Davidic line—King Moshiach. In his time, G-dliness will be revealed in the world in a comprehensive manner, and all nations and creatures will be permeated by the sovereignty of the Almighty.
For then I will change the nations [to speak] a pure language, so that they will proclaim the Name of G-d, to worship Him with a united resolve.
Tzefanya 3:9
In the time of Moshiach, all nations will come to Jerusalem and to the Temple in order to be taught the proper path in serving G-d. During that time, the animal kingdom will no longer be violent, as the verse says, “A wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together.” The reason that the world will be transformed is because the entirety of the world will be affected by the knowledge and sovereignty of G-d.
Noach, too, transformed the world in a way similar to Dovid, akin to what will be expressed during the time of Moshiach. Noach elevated the animals that were in the ark to a condition where they co-existed as they will in the future time of Moshiach. All the animals lived together in the ark, including the wild ones. Yet, instead of attacking one another, they lived in peace.
Noach was not just a normative tzadik, he was an individual whose service of G-d incorporated the three distinctive goals that were expressed by Avraham, Moshe and Dovid.
When the Zohar tells us that Noach was not considered anything, it is not to discredit his tremendous accomplishments. For, indeed, Noach integrated the three goals of the world: (1) not being affected by the evil of his surroundings; (2) giving the world a stable presence; and (3) converting the world into a G-dly abode.
However, though their ways of serving G-d were similar, there are focal differences between Noach’s service of G-d and the service of the three tzadikim—Avraham, Moshe and Dovid. Because of those differences, the Zohar tells us that “He was not considered at all.”
