Noach's Higher Path: Faulting Even Good Deeds
From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Bereishis 6:9
אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ
These are the generations of Noach. Noach was a righteous man, wholehearted in his generations; Noach walked with God.
Rashi on “in his generations”: some of our Rabbis expound it in his praise, for had he lived in a generation of righteous people he would have been even more righteous; and some expound it to his discredit, for he was righteous only compared with his generation, and in Avraham's generation he would not have been considered anything.
1“These are the generations of Noach: Noach was a righteous man.”1 Chazal teach in the Midrash: “Wherever it says eileh, ‘these,’ it rejects the earlier ones … It rejected the generation of the Flood.”2 But why did the Torah need the word eileh to reject the generation of the Flood? Everyone already knew how unfit that generation was and how great its wickedness; that is why the decree was sealed that they be wiped out in the waters of the Flood.
אֵלֶּה תּוֹלְדוֹת נֹחַ נֹחַ אִישׁ צַדִּיק (ו, ט). אִיתָא בחז״ל (בראשית רבה ל, ג), בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים וְכוּ׳, פָּסַל דּוֹר הַמַּבּוּל. וְיֵשׁ לְהָבִין לְשֵׁם מָה צְרִיכָה הַתּוֹרָה לוֹמַר ׳אֵלֶּה׳ לִפְסוֹל אֶת דּוֹר הַמַּבּוּל, הֲלֹא כְּבָר יָדוּעַ הוּא וּמְפוּרְסָם פְּסוּלָם וְגוֹדֶל רָעָתָם שֶׁל דּוֹר הַמַּבּוּל שֶׁעַל כֵּן נֶחְתְּמוּ לִימָּחוֹת בְּמֵי הַמַּבּוּל.
In shortWhy would the Torah need eileh, “these,” to reject the generation of the Flood, whose wickedness everyone already knew?
2Chazal also expound: “‘These are the generations of Noach. Noach’: pleasing to those above and pleasing to those below.”3 What does “pleasing to those above” mean?
עוֹד דָּרְשׁוּ חז״ל (בראשית רבה ל, ה) ״אֵלֶּה תּוֹלְדוֹת נֹחַ נֹחַ״, נֹחַ לָעֶלְיוֹנִים וְנֹחַ לַתַּחְתּוֹנִים. וְיֵשׁ לְהָבִין מַה הַכַּוָּונָה ׳נֹחַ לָעֶלְיוֹנִים׳.
- Bereishis Rabbah 30:5. The name Noach is read here as noach, “pleasing.” ↩
In shortChazal read the doubled “Noach, Noach” as “pleasing to those above and to those below”; but what does “pleasing to those above” mean?
3We may explain this through a familiar idea. The true path in avodas Hashem, the service of Hashem, “the way where light dwells,”4 is for a person to search himself constantly. He looks for the shortcomings in what he has already done, and he always wants to serve Hashem on a higher level and with greater strength. This search can take two paths. The simple path is to search out the bad deeds one has done and from then on to choose only what is good. But there is another path above this one, and it is a great level: a person looks for a flaw even in the good deeds he has done in Torah and mitzvos. He examines them, worried that perhaps they were mixed with ulterior motives, pride and the like, and he always wants to rise higher and begin serving the Creator anew. It is told of my holy ancestor the Yid HaKadosh, zt"l, that this is why he was called by that name. Every day he felt himself rise in avodas Hashem, as if yesterday he had been like a gentile and only now had become a Jew. In other words, he rejected himself even in his good deeds. Such is the way of tzaddikim.
וְאֶפְשָׁר לְבָאֵר עַל פִּי הַנּוֹדָע, אֲשֶׁר הַדֶּרֶךְ אֲשֶׁר יִשְׁכּוֹן בָּהּ אוֹר בַּעֲבוֹדַת הַשֵּׁם, הוּא שֶׁתָּמִיד יְפַשְׁפֵּשׁ הָאָדָם לִרְאוֹת וְלִמְצוֹא חֶסְרוֹנוֹת מַעֲשָׂיו שֶׁעָשָׂה כְּבָר, וְלִרְצוֹת תָּמִיד לַעֲבוֹד אֶת ה׳ בְּיֶתֶר שְׂאֵת וְיֶתֶר עוֹז. אָכֵן יֵשׁ בָּזֶה שְׁנֵי דְּרָכִים, דֶּרֶךְ הַפְּשׁוּטָה הִיא, לְפַשְׁפֵּשׁ וְלִמְצוֹא הַמַּעֲשִׂים הָרָעִים שֶׁעָשָׂה, וְלִבְחוֹר לַעֲסוֹק תָּמִיד רַק בַּטּוֹב. אַךְ יֶשְׁנָהּ עוֹד דֶּרֶךְ לְמַעְלָה מִזֶּה, וְהִיא מַדְרֵגָה גְּדוֹלָה, לְחַפֵּשׂ וְלִמְצוֹא פְּסוּל בְּמַעֲשָׂיו הַטּוֹבִים שֶׁעָשָׂה בַּתּוֹרָה וּבַמִּצְוֹות, לִבְדּוֹק וְלַחְשׁוֹשׁ אוּלַי הָיְתָה הָעֲשִׂיָּה עִם פְּנִיּוֹת וְגֵאוּת וְכַיּוֹצֵא בָּזֶה, וְלִרְצוֹת תָּמִיד לְהִתְעַלּוֹת וּלְהַתְחִיל לַעֲבוֹד אֶת הַבּוֹרֵא מֵחָדָשׁ. כְּמוֹ שֶׁאִיתָא עַל זְקֵנִי הַיְּהוּדִי הַקָּדוֹשׁ זצללה״ה, אֲשֶׁר לְכָךְ נִקְרָא בְּשֵׁם ׳הַיְּהוּדִי הַקָּדוֹשׁ׳, כֵּיוָן שֶׁבְּכָל יוֹם הִרְגִּישׁ עֲלִיָּה בַּעֲבוֹדַת ה׳, כְּאִילּוּ שֶׁבְּיוֹם אֶתְמוֹל הָיָה בִּבְחִינַת גּוֹי וְכָעֵת נַעֲשָׂה יְהוּדִי, וְהַיְינוּ שֶׁפָּסַל אֶת עַצְמוֹ גַּם בְּמַעֲשָׂיו הַטּוֹבִים, וְזֶה דַּרְכָּם שֶׁל צַדִּיקִים.
- See Iyov 38:19. ↩
In shortAbove rejecting bad deeds lies a higher path, finding flaws even in good ones, like the Yid HaKadosh, who daily felt newly a Jew.
4This lets us explain Yaakov Avinu's message to Esav, as Rashi cites it: “I have lived with Lavan, and I did not learn from his evil deeds.”5 At first glance, what is so remarkable about this? Why did Yaakov think it worth praising himself for not learning from Lavan's deeds? He could have said something greater: that he kept rising in his service, level after level. But in light of the two paths we have described, “I did not learn from his evil deeds” means that Yaakov Avinu stood on such a level that he had no need to reject Lavan's evil deeds. He did not need to study what those evil deeds were, guard himself against them, and check whether his own deeds were like them. He had reached a higher level, where he found a flaw even in good deeds. This is the sense of his words “I have become small from all the kindnesses,” spoken in his prayer before meeting Esav.6 “The kindnesses” hints at mitzvos and good deeds: even after he had been busy with mitzvos, Yaakov still felt “I have become small.” He found a flaw in his good deeds, and so he was small and lowly in his own eyes.
וְיֵשׁ לְפָרֵשׁ בָּזֶה אֶת מַה שֶׁמָּצִינוּ אֵצֶל יַעֲקֹב אָבִינוּ ע״ה (ברש״י ז״ל בראשית לב, ה) שֶׁשָּׁלַח לֵאמוֹר לְעֵשָׂיו ׳עִם לָבָן גַּרְתִּי וְלֹא לָמַדְתִּי מִמַּעֲשָׂיו הָרָעִים׳, שֶׁלִּכְאוֹרָה אֵינוֹ מוּבָן מָה רְבוּתָא הוּא זֶה, וּמָה רָאָה יַעֲקֹב אָבִינוּ ע״ה לְהִשְׁתַּבֵּחַ בְּדָבָר זֶה שֶׁלֹּא לָמַד מִמַּעֲשֵׂי לָבָן, וּגְדוֹלָה מִזֶּה הָיָה לוֹ לוֹמַר, שֶׁהָלַךְ וְנִתְעַלָּה בַּעֲבוֹדָתוֹ כְּפִי מַדְרֵגוֹתָיו. אַךְ לְפִי הָאָמוּר יֵשׁ לְפָרֵשׁ אֶת עִנְיַן ׳לֹא לָמַדְתִּי מִמַּעֲשָׂיו הָרָעִים׳, שֶׁיַּעֲקֹב אָבִינוּ ע״ה הָיָה בְּדַרְגָּה כָּזוֹ שֶׁלֹּא הוּצְרַךְ לִפְסוֹל אֶת מַעֲשָׂיו הָרָעִים שֶׁל לָבָן, דְּהַיְינוּ שֶׁלֹּא הָיָה צָרִיךְ לִלְמוֹד מַה הֵמָּה מַעֲשָׂיו הָרָעִים שֶׁל לָבָן, וּלְהִשָּׁמֵר וְלִבְדּוֹק בְּמַעֲשֵׂי עַצְמוֹ אִם עוֹבֵר עַל מַעֲשִׂים רָעִים כָּאֵלֶּה, אֶלָּא הִגִּיעַ לְמַדְרֵגָה עֶלְיוֹנָה מִזֶּה, שֶׁאַף בְּמַעֲשִׂים הַטּוֹבִים מָצָא פְּסוּל, בְּחִינַת ״קָטֹנְתִּי מִכֹּל הַחֲסָדִים״ (בראשית לב, יא), ׳הַחֲסָדִים׳ רוֹמֵז לְמִצְוֹות וּמַעֲשִׂים טוֹבִים, הַיְינוּ שֶׁאֲפִילּוּ אַחַר אֲשֶׁר הָיָה עוֹסֵק בְּמִצְוֹת, גַּם אָז הָיָה בִּבְחִינַת ׳קָטֹנְתִּי׳, שֶׁמָּצָא בְּמַעֲשָׂיו הַטּוֹבִים פְּסוּל, וְעַל יְדֵי כֵן הָיָה קָטָן וְשָׁפָל בְּעֵינָיו.
In shortYaakov was past guarding against Lavan's evil deeds, for he found a flaw even in his mitzvos: “I have become small from all the kindnesses.”
5aIn this way we can understand Chazal's words “Eileh rejected the generation of the Flood,” and this answers our first question. The words refer to Noach: he rejected the deeds of the generation of the Flood, that is, whatever evil deeds he found in himself. [This is the first, simple path.] To this Chazal added, as Rashi cites, “And some expound it to his discredit.”7 They mean that Noach did more than reject his evil deeds. He reached the level of “some expound it to his discredit,” for the “some” who expound it is Noach himself, who expounded himself to his own discredit. Rashi's wording hints at this: for the reading in his praise he says, “Some of our Rabbis expound it in his praise,” but for the reading to his discredit he does not say “of our Rabbis.” In this way Chazal revealed to us that Noach reached the highest level: he expounded himself to his discredit and rejected even the good deeds he had done.
וּבָזֶה יֵשׁ לְהָבִין אֶת מַה שֶׁאָמְרוּ חז״ל ׳אֵלֶּה פָּסַל דּוֹר הַמַּבּוּל׳, דְּקָאֵי עַל נֹחַ, שֶׁנֹּחַ פָּסַל אֶת מַעֲשֵׂיהֶם שֶׁל דּוֹר הַמַּבּוּל, וְהַיְינוּ שֶׁפָּסַל אֶת הַמַּעֲשִׂים הָרָעִים שֶׁמָּצָא בּוֹ עַצְמוֹ. וּכְלַפֵּי זֶה הוֹסִיפוּ וְאָמְרוּ חז״ל ׳יֵשׁ דּוֹרְשִׁים אוֹתוֹ לִגְנַאי׳, וְכַוָּונָתָם לוֹמַר, שֶׁלֹּא זוֹ בִּלְבַד שֶׁהָיָה פּוֹסֵל אֶת מַעֲשָׂיו הָרָעִים, אֶלָּא הִגִּיעַ לְמַדְרֵגַת ׳יֵשׁ דּוֹרְשִׁים אוֹתוֹ לִגְנַאי׳, הַ׳יֵּשׁ דּוֹרְשִׁים׳ הַכַּוָּונָה לְנֹחַ עַצְמוֹ, שֶׁהָיָה דּוֹרֵשׁ אֶת עַצְמוֹ לִגְנַאי, וּמְרוּמָּז זֶה בְּדִבְרֵי רש״י, שֶׁבְּדוֹרְשִׁים אוֹתוֹ לִגְנַאי לֹא נִזְכַּר ׳יֵשׁ מֵרַבּוֹתֵינוּ׳, כְּמוֹ גַּבֵּי שֶׁבַח שֶׁאָמְרוּ ׳יֵשׁ מֵרַבּוֹתֵינוּ דּוֹרְשִׁים אוֹתוֹ לְשֶׁבַח׳, וְגִילּוּ לָנוּ בָּזֶה שֶׁנֹּחַ הִגִּיעַ לְמַדְרֵגָה הָעֶלְיוֹנָה שֶׁדָּרַשׁ עַצְמוֹ לִגְנַאי וּפָסַל אֲפִילּוּ אֶת הַמַּעֲשִׂים הַטּוֹבִים שֶׁעָשָׂה.
- Rashi on Bereishis 6:9, from Sanhedrin 108a. ↩
5bThis is the meaning of Chazal's words: “He was righteous in his generations … had he lived in the generation of Avraham Avinu, he would not have been considered anything.” Even if Noach had been a tzaddik in Avraham Avinu's generation, busy all his days with Torah and mitzvos like Avraham himself and as righteous as he was, he would still have counted for nothing in his own eyes. For he would always find a flaw in himself, even in his good deeds.
וְזֶה הַכַּוָּונָה בַּמֶּה שֶׁאָמְרוּ ז״ל ׳צַדִּיק הָיָה בְּדוֹרוֹתָיו וְכוּ׳ אִילּוּ הָיָה בְּדוֹרוֹ שֶׁל אַבְרָהָם אָבִינוּ לֹא הָיָה נֶחְשָׁב לִכְלוּם׳. פֵּירוּשׁ, שֶׁגַּם אִם נֹחַ הָיָה צַדִּיק בְּדוֹרוֹ שֶׁל אַבְרָהָם אָבִינוּ, הַיְינוּ שֶׁהָיָה עוֹסֵק כָּל יָמָיו בַּתּוֹרָה וּבְמִצְוֹות כְּאַבְרָהָם אָבִינוּ וְהָיָה צַדִּיק כָּמוֹהוּ, גַּם אָז לֹא הָיָה נֶחְשָׁב נֹחַ בְּעֵינֵי עַצְמוֹ לִכְלוּם, כִּי תָּמִיד הָיָה מוֹצֵא פְּסוּל בְּעַצְמוֹ וַאֲפִילּוּ בְּמַעֲשָׂיו הַטּוֹבִים.
In shortEileh: Noach rejected the evil in himself; “to his discredit”: he faulted even his good deeds, and would have even in Avraham's generation.
6This also answers our second question, for this is the meaning of “pleasing to those above.” “Those above” are Noach's own lofty pursuits, his avodas Hashem. Noach would reject even these, always wanting to serve Hashem on a higher level. The Midrash's words “pleasing to those above” refer back to the word eileh: “These are the generations of Noach,” pleasing to those above. Noach would reject “the earlier ones” [eileh] even in the realm of “those above,” that is, in his own avodas Hashem.
וְזֶה גַּם הַכַּוָּונָה בְּמַאֲמָרָם ׳נֹחַ לָעֶלְיוֹנִים׳, דַּאֲפִילּוּ אֶת עִנְיָנָיו הָעֶלְיוֹנִים וְאֶת עֲבוֹדַת הַבּוֹרֵא שֶׁלּוֹ, גַּם זֶה הָיָה נֹחַ פּוֹסֵל, וְרָצָה תָּמִיד לַעֲבוֹד ה׳ בְּיֶתֶר שְׂאֵת. וְקָאֵי א׳אֵלֶּה׳ דִּלְעֵיל, ״אֵלֶּה תּוֹלְדוֹת נֹחַ״ – נֹחַ לָעֶלְיוֹנִים, הַיְינוּ שֶׁנֹּחַ הָיָה פּוֹסֵל אֶת הָרִאשׁוֹנִים [׳אֵלֶּה׳], גַּם אֶת בְּחִינַת ׳עֶלְיוֹנִים׳, הַיְינוּ אֶת עִנְיְינֵי עֲבוֹדַת ה׳ שֶׁלּוֹ.
In short“Pleasing to those above” means Noach rejected even his loftiest avodas Hashem and always tried to serve Him more highly.
7May Hashem grant that first of all we be able to reject our bad deeds, and after that be privileged to reach the second level as well: to find fault even in our good deeds and to perfect ourselves. Through this may we bring the redemption near. Amen, may it be His will.
יִתֵּן ה׳ שֶׁקּוֹדֶם לְכָל נוּכַל לִפְסוֹל מַעֲשִׂים הָרָעִים, וְאַחַר זֶה לִזְכּוֹת לְהַגִּיעַ אַף לְמַדְרֵגָה הַשְּׁנִיָּה לִפְסוֹל מַעֲשֵׂינוּ הַטּוֹבִים, וּלְהַשְׁלִים עַצְמֵנוּ, וְעַל יְדֵי זֶה נְקָרֵב אֶת הַגְּאוּלָּה, אָמֵן כֵּן יְהִי רָצוֹן:
In shortMay we first reject the bad in our deeds, then find fault even in the good, and so bring the redemption near.
Takeaway
The first step is to turn away from our bad deeds. The tzaddikim, like Noach, Yaakov and the Yid HaKadosh, went further: they looked for a flaw even in their good deeds, worried that pride or other motives had crept in, and so kept starting fresh. We pray to take the first step well and then to climb to the second, small in our own eyes and always wanting to serve Hashem more fully.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
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