Noach, and Shem and Ham and Yafet, Noach’s sons, and Noach’s wife and his sons’ three wives with them, came into the Ark in the middle of this very day. (Bereishit 7:13)
Noach is commanded to enter the Ark smack in the middle of the day. The Torah uses the term בעצם היום הזה. Similar language is used in two other instances (highlighted by Rashi, Devarim 32:48). The term בעצם היום הזה is used when Moshe is to ascend the mountain to die, as well as when Bnei Yisrael leave Mitzrayim (Shemot 12). Rashi explains that the common denominator is that in all instances, people may try to prevent the event from transpiring, but G-d will ensure that it occurs in the light of day, and no one will be able to thwart the event from occurring!
Noach – The people of the generation may try to block Noach from entering the Ark, so G-d had Noach enter in the light of day to show the people they could do nothing to prevent it.
Yetziat Mitzrayim – The Exodus occurred in the light of day to underscore that it was visible to all, and the Egyptians could not halt it.
Moshe’s death – The people may have tried to do all in their power to stop Moshe from ascending the mountain upon which he was to die, so Moshe ascended in the light of day to show all that they could do nothing to interfere with his death.
The Shemen Hatov raises an interesting question with respect to Noach. In the other two instances, with respect to Yetziat Mitzrayim and Moshe’s death, the people had something to gain from seeking to prevent the occurrence. In the first instance, the Jewish people would remain in Egypt under Egyptian rule, and in the second, Moshe would remain alive and with the people. However, it seems like the people who would prevent Noach from entering the Ark had nothing to gain! The flood would occur and wipe them out anyway. Why would they contemplate preventing Noach from entering the Ark if they derived no benefit from that act?
The Shemen Hatov suggests that, unfortunately, when individuals have a strong opinion on a matter, at times they act in an irrational manner. They seek to accomplish an objective, irrespective of the ramifications it may have on other individuals or society as a whole. The people of Noach’s generation may have sought to kill him because he was offering rebuke to them over the hundred years it took to build the Ark. They just wanted to stop him from preaching, whether or not there would be a positive result from their action. They did not focus on whether, in the long run, their act would have any impact on the severity of the flood and the ability to save their lives.
No matter how upset we are in a given situation, we cannot lose our cool. More importantly, we must think rationally. We ought to consider the ramifications of our actions, to look beyond the immediate situation and consider the lasting impact that what we do or say will have on others. All too often, short-sightedness can lead to a more severe result in the future than the perceived disaster we are grappling with in the present.
The Waters of Noach
I wish to share with you an important lesson that Rav Soloveitchik taught regarding this week’s haftorah. The Rav quotes the question posed in the Zohar about Yishayahu’s expression found in the haftorah reading. Yishayahu states: “Ki mei No’ach zot li” - “For this (Hashem’s anger) is like the waters of No’ach,” meaning that just as the Flood waters destroyed quickly and completely but would never again return, so too, Hashem’s angry punishment destroyed quickly and completely but would never again be repeated. These words, naturally, create the obvious connection to our parasha. But the Zohar wonders why the navi called the flood waters, the rushing, tempest-tossed waters of destruction, the “waters of No’ach.” They were, after all, the waters of Hashem! They were promised by Hashem and brought by Him to punish the sinners! We could understand if the flood had been called the “waters of destruction” or even the “waters of the wicked.” But why call them the waters of No’ach?
The Zohar explains that the words of the navi were meant as a subtle condemnation of No’ach himself because he was, in a sense, somewhat responsible for the Flood’s destruction. After all, nowhere do we read that No’ach prayed for his generation. Nowhere do we find him warning the people to repent, and nowhere do we see him pleading with G-d to overturn the evil decree. In fact, the Midrash (D’varim Rabbah) compares Noah’s inaction to Moshe Rabbeinu’s action in defending his people and arguing with G-d to rescind His decree. The Midrash goes on to suggest that No’ach was satisfied with the assurance that he and his family would survive even if all others would perish.
And that is why the waters of destruction were called "Mei No’ach.“
Rav Soloveitchik taught that, based on the Zohar, if one is lax in praying for the ill or indifferent to the Mi Sheberach for the sick (or thinks that it “drags out” the service), he violates the prohibition of “Lo ta’mod al dam rei’echa,” standing idly by while another is in danger.
In light of this understanding, I’ve become more sensitive to our tefillah for the sick. The subtle implication of Yishayahu’s words, as understood by the Zohar, condemns inaction at a time of need.
This haftorah reminds us of the crime of indifference: indifference to the individual in pain, indifference to soldiers in danger, and indifference to a nation in crisis.
And it is for that very reason that I urge us all to consider what we do when the prayers are recited in shul. Let us not be guilty of the trespass of the righteous No’ach. Let us learn to be different than him.
Let us not be INdifferent!
RABBI SHALOM ROSNER
RABBI NACHMAN WINKLER
