Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Noach Volume VII/Number 2 (289) 4 Marcheshvan 5753/October 31, 1992 R' Joseph Breuer, zatzal (1882-1980) writes: "The common origin of the human race... explains the phenomenon that the memory of the Torah recorded Noachidic flood continues to live on in Noach's descendants, albeit in frequently distorted form. According to a profound comment by our sages, the nagging fear of a possible recurrence of a like world-catastrophe was the cause for mankind's single-minded determination to meet this danger with joint force by mounting the heaven-conquering attack against G-d [i.e. building the Tower of Bavel]. The goal: to 'unseat' G-d and erect, in His place, the throne of human might." R' Breuer continues, explaining that the same method that Hashem used to foil the plans of those first Tower-builders is what continues to foil man's attacks on G-d and G-dliness today, i.e. individuality and egotism. These traits stand in the way of unity, thus making coordinated efforts impossible; instead man has used his vast abilities to pursue war, and to bring himself to the brink of very destruction which he so fears, through the mindless pursuit of the nuclear arms race. As Jews, we know that the world's existence is threatened less by atom bombs than it is by an absence of men who are overwhelmed by G-d's wisdom, which is demonstrated in the tiny atom. Our testimony to that wisdom (part of the wisdom of creation in general) is our observance of Shabbat. This observance demonstrates as well our knowledge that the existence or destruction of the world is in Hashem's hands alone. (A Time to Build II, p.55) ************************************ What was so terrible about the sins committed by the generation of the flood? R' Yechezkel Abramsky, zatzal (1886-1976) explained that the Torah says, "And the earth became degenerate before G-d" (6:11). Only "before G-d" - in G-d's eyes - was anything wrong; as far as man was concerned, everything was fine. A generation which has such an attitude has no right to exist. (P'ninei R' Yechezkel I, p.42) ************************************ When Noach became intoxicated, two of his sons, Shem and Yefet, took a blanket and walked into his tent backwards to cover the nakedness of their father. Why did they behave in this manner? R' Shimon Schwab, shlita, explains that Shem and Yefet's desire was to always remember their father as the "Tzaddik Tamim" (perfectly righteous individual) which he had been earlier, and not to remember his momentary weakness. This is, R' Schwab says, the Torah's attitude towards history in general, and it explains why the sad history of the Second Temple period and later eras was not included in Tanach. What is gained by highlighting the faults of our forebears, other than satisfying our curiosity [or perhaps allowing us to rationalize our own shortcomings]? What we should seek in the stories of the past is ethical inspiration. (Selected Writings p.234) ************************************ "Let us make bricks and fire them....and build a city and a tower whose hand is in the heavens." (11:3-4) There was nothing wrong with the Tower-builders' desire to harness technology and make a great city, writes R' Shlomo Aviner, shlita. In fact, Ramban writes (in his commentary to B'reishit 1:28) that part of man's mandate is to rule over the animal and plant kingdoms and do with them as he pleases, to build and tear down, and to mine the minerals of the earth. What then was the sin of those who built the Tower? That building became an end in itself. In Hashem's world-plan, technological advances serve a purpose only if they serve man's spiritual advancement. The attitude of the Tower-builders (cited in the Midrash Pirkei d'Rabbi Eliezer) that a construction worker who fell off the Tower was expendable, but that each broken or lost brick was a cause for mourning, is not the Torah view. (Tal Chermon p.358) ************************************ The Midrash records that Avraham was present when the Tower of Bavel was being built, and he rebuked his contemporaries for their sinful acts. His rebuke went unheeded. Furthermore, he was ridiculed by people who said, "Look at that barren mule; he is childless." They claimed that if Avraham were right, he would certainly have been rewarded with a child. Why, asks R' Henach Leibowitz, shlita, was it necessary for the Tower-builders to rebuke Avraham? Why not simply ignore his lone voice of dissent? The answer is that such is human nature and the power of truth. It is nearly impossible for truth not to enter the hardest heart. However, by ridiculing such words, the wicked man protects himself. (Majesty of Man p.54) ************************************ Man's influence on his fellow man is a strange thing, says R' Zalman Sorotzkin (1881-1966), zatzal. Chazal comment (on next week's Parasha) that Terach, Avraham's father, repented before his death. How strange that Avraham, who brought so many people to belief in G-d, was unable to influence his own father (who was so attached to idolatry that he turned his own son over to Nimrod to be burnt in a furnace). Only later, after Avraham had moved hundreds of miles away, did Terach suddenly awaken to Avraham's message and repent. (Oznayim laTorah; quoted in Nedivut Lev p.209) ************************************ "Rejoice barren one who has not given birth...." (from the Haftara) Why should one who is barren rejoice? R' Yehuda Horowitz of Dzikov (1905-1989), zatzal, explained that this refers to one whose prayers appear to be barren. Such a person should rejoice in the knowledge that no prayer goes unanswered. Hashem may not respond where or when the petitioner wishes, but even sincere prayer bears fruit and will someday bring deliverance to the petitioner or his descendants. (quoted in Zecher Tzaddik l'Vrachah p.207) ************************************ One Shabbat afternoon, the "Tschebiner Rav" (R' Dov Berisn Wiedenfeld; 1879-1965) went to lie down. He had been resting only a short time when he heard a knock on the door. At first he ignored it, but when it became persistent, he arose, thinking, "Perhaps its an emergency." Opening the door, he found a nine-year-old boy holding a Gemara. [Yerushalayim, where he lived, is surrounded by an Eruv.] "Gut Shabbos," the Rav said, "What is it you want?" The little boy looked up at the great sage, and said, "I just finished a chapter of Gemara, and I would like the Rav to test me." The elderly Rav invited the boy inside and offered him a seat. "My child," he said, "I will listen to you say the Gemara, but first I would like to explain something. If you come to a Rav's house on Shabbat afternoon, and you knock on the door but there is no answer, then you have to think that perhaps the Rav is tired and has gone to rest for a little while." The little boy turned pale as he looked at the venerable Rav with purity and innocence, "I never thought that a Rav sleeps on Shabbat." The Tschebiner Rav was so taken aback by the child's perception of a Rav, that from then on he never slept on Shabbat afternoon. ************************************ The learning schedule for this Shabbat is: Taharot 8:5-6 O.C. 503:1-504:1 Ketubot 4 Yerushalmi - Avodah Zarah 37 ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Mrs. Esther Liberman and family, in memory of husband and father, Yaakov Azriel ben Aharon David, A"H