Bereshis

"AND NOACH FOUND GRACE IN THE EYES OF HASHEM. (Bereishis 6:8)"


The Sephorno explains that Noach himself was a Tzaddik in thought and in practice, and was worthy of being saved from the flood in his own zchus. However, Noach's zchus could not extend to save his sons and daughters. It was only because "Noach found grace in the eyes of Hashem" that his offspring were saved. The Sephorno attributes this to the fact that Noach only admonished his generation regarding their corrupt deeds which were harmful to the welfare of society, but he did not teach them to know Hashem and to walk in His ways. He did not do that which Avrohom Avinu, Moshe Rabbeinu, Shmuel HaNavi, and others, did do. [The Sephorno continues to explain the logic behind this. For the Tzaddik that develops and perfects himself only, will have the zchus to save himself only. However, the Tzaddik that teaches and inspires others to know Hashem and to walk in His ways, has adequate zchus to save others. By teaching others to know Hashem and walk in His ways, the Tzaddik is, in actuality, providing them with the tools necessary for Teshuvah. He sows the seeds that can bring his generation to penance. Thus through his extending himself to help others and bring them to Teshuvah, the Tzaddik earns the zchus to save others.]


Essentially, this Sephorno informs us that Noach did not have the Z'chus to save his children because he did not teach his generation to know Hashem and to walk in His ways. He did not teach them to emulate Hashem's attributes..Hashem's infinite kindness and mercy..Hashem's slowness to anger..Hashem's truth...Dveikus BaHashem..to love Hashem. Noach did not do this, as he should have, and consequently did not merit to save his children on his own account.


This is mystifying. How could Noach possibly have been expected to teach his generation the lofty and majestic ideals of walking in Hashem's ways? For who were the people of Noach's generation? They were the most vile and loathsome generation that ever walked the face of the earth! This was an era depicted by the Torah as "VaTimaleh HaAretz Chamas- And the land was filled with corruption." This was an age where morality sunk to the coarsest depth of depravity.


Moreover, not only was this generation so thoroughly evil and corrupt, but their ancestors preceding them for many generations were comparably wicked and evil as well. The Mishna in Pirkei Avos (5:2) states that the Torah enumerates ten generations between Adam and Noach to emphasize for us the extent of Hashem's tolerance, delaying anger in anticipation of Teshuvah. Although all of these generations were continually infuriating HaKadosh Boruch Hu, and were worthy of immediate destruction, Hashem waited and delayed His anger to avail them the opportunity to do Teshuva. Only when they did not do Teshuvah did Hashem bring about the destruction of the flood. Thus we see that not only was the generation of the flood so depravedly evil and corrupt, but they were deeply rooted and heavily steeped in wickedness for many generations.


Furthermore, this was a generation of people so low and degrading that even Hashem, the ultimate source of mercy and kindness, relinquished all hope over them, resigning to wipe them off the face of the earth. If so, how could Noach possibly be expected to teach people of the lowest depths of immorality, who personified wickedness and depravity, such lofty concepts of loving Hashem, Dveikus BaShem, and emulating Hashem's qualities of kindness, mercy and goodness? Surely this generation was beyond receptivity of such majestic ideals! Undoubtably, the only possible way to rebuke this low and depraved generation was exactly the way Noach did admonish them, that their corrupt ways were deleterious and harmful to the general welfare of society. Why then should Noach lack the zchus to save his offspring? He did whatever could be done. He could do no more.


We see from here an incredible insight into the inherent potential of every human being. Even this lowly and base populace of the Dor HaMabul could be receptive to the highest and loftiest ideals of emulating Hashem's mercy, kindness, and goodness. Steeped in their depravity, they could respond and rise to these lofty ideals. Every person has a Chelek Elokah MiMaal, a Divine spark from Above, that imbues him with the ability to become inspired and come ever closer to Hashem. This spark, lying deep inside the psyche of every individual, can be kindled and fervidly ignited. Each and every person no matter what depth of immorality he has sunk to, can still reach the highest levels of spirituality. No one is beyond being reached. Perhaps Noach underestimated this inherent potential greatness of the Tzelem Elokim, and consequently, chose not to teach his generation these lofty and majestic ideals of Torah. He, therefore, lacked the zchus to save his offspring.


We also see from here the manner in which to reach the hearts of each human being. While Tochacha, rebuke is a powerful tool that can induce a person to seek Hashem, nevertheless, the manner of reaching that innermost bottom spark is by teaching and inspiring them with the lofty ideals of Torah and and the wisdom of Mussar. The teachings of "Just as Hashem is merciful, you should be merciful; Just as Hashem is kind and gracious, you should be kind and gracious.." can strike a deep chord within the Tzelem Elokim, no matter how far removed that individual may be, and stir him to the highest spiritual levels of emulating Hashem's ways.


May we be privileged to realize that each and every Tzelem Elokim has the receptivity to respond to the knowledge of Hashem and to walk in His ways. May we never relinquish hope from saving even one individual. May we dedicate and devote ourselves to exert our energies and talents to reach out and bring back the hearts of our people to our Father in Heaven.