"Noach was a righteous
man, he was perfect in his generations."
This verse, which seems to praise Noach as a great man, is the
source of one of the most complex Rabbinic discussions about the
personality of a figure in the Chumash. The Gemara in Sanhedrin
(108a) tells us that Rabbi Yochanan explains "in his generations" to
mean "in his generation (he was considered righteous), but not in
any other," while Resh Lakish understands it to mean "how much more
so (had he lived) in other generations". The negative opinion that
Rabbi Yochanan has of Noach is consistent with his discussions
elsewhere. In Breishis Rabbah (32:6), Rabbi Yochanan declares Noach
to be lacking in his faith, as he didn't even enter the ark until
the water was "lapping at his ankles". And back in Sanhedrin, in
discussing the construction of the ark itself, Rabbi Yochanan
explains that the word �Tzohar� should not be understood as a window
in the ark, which would be the normal translation, but rather as a
precious gem which gave off light. What do we learn from this
change?
The Torah Temimah
explains that Rabbi Yochanan's view here is that just as Lot was not
righteous enough to be permitted to watch the destruction of S'dom
and Amorrah, so was Noach not considered on a sufficiently high
enough level to witness the flood destroying the world. Hence, no
window was permitted in the ark; only the glowing gem was allowed.
Getting back to b�dorosav we may be more familiar with the wording
that Rashi uses in his commentary: "There are those of our Rabbis
who interpret this as praise: `All the more so had he been in a
generation of righteous people, he would have been even more
righteous', and there are those who interpret this as insult:
`According to his generation he was a righteous man, but had he
lived in the generation of Avrohom, he would not have been
considered at all'."
Immediately we notice several changes in Rashi's presentation.
Firstly, while the Gemara mentions the damning opinion of Noach
first, Rashi opens with the more positive view. Additionally, while
Rashi contrasts Noach specifically with Avrohom, the Talmud merely
mentions "other generations". Why the differences?
Firstly, the Talmudic discussion is said in the names of the authors
of the statements, Rabbi Yochanan and Resh Lakish. Since Rabbi
Yochanan was Resh Lakish's teacher, it is proper to mention him
first. As Rashi does not mention these rabbis by name, he apparently
feels it was more respectful to mention the praise of Noach before
"insulting" him. As to the mention of Avrohom specifically, there
are several possible responses. It can be said that Avrohom, as the
first tzaddik to live after the time of Noach, should naturally be
the one to whom Noach would be compared. It could also be said,
however, that since Avrohom stands out as the epitome of chessed-
acts of kindness- the failure of Noach in this area stands out even
more. While Avrohom was known for bringing in guests and even
debating with HaShem in trying to save the wicked people of S'dom
and Amorrah, Noach didn't even question the impending flood. He just
built his boat and, seemingly, ignored the threat to his neighbors.
The comparison with Avrohom seems almost to shame Noach. In fact, in
the same verse, Rashi comments that while Noach walked with HaShem,
implying a weakness and the need for a crutch, Avrohom walked before
G-d, indicating an inner strength and greater righteousness that
allowed him to stand alone.
In defending Noach, it is possible to say that his inability to turn
around the people of his time was not his fault, but theirs. The
Mizrachi explains that Noach was not able to achieve his full
potential as a tzaddik because of his surroundings. Had he been
transported, just as he was, to the time of Avrohom, he truly would
not have been considered at all. The level of righteousness that he
had attained was the most that could have been expected for any
individual at that time, but in Avrohom's generation this would have
seemed insignificant indeed. However, we must keep in mind that in
Avrohom's presence, and in the absence of the wicked people who
surrounded him, Noach would have flourished and achieved his full
potential as an outstanding and unquestionable tzaddik. In his own
time, his job was not to convert others, but merely to keep his head
above the surrounding wickedness.
Avrohom's mission in his
time was to affect others; Noach's in his own was to survive. As
such, he did, indeed, accomplish that for which HaShem intended him.
A tzaddik hador - the great righteous individual of any generation,
is provided with what is necessary for his era, but this would not
necessarily be adequate or appropriate for another. Noach was
righteous for his time and this is the crucial point. Comparisons do
not matter. They don't even apply. Noach supporters can rest at
ease- he was the right man at the right time a tzaddik.
