Parshat Noach

Rabbi Kenneth Auman

Young Israel of Flatbush, New York

6 Chesvan 5761

November 4, 2000

Daf Yomi: Nazir 18

When Noach emerged from his extensive stay in the ark, he proceeded to engage in two seemingly contrasting types of activity. We are told that Noach's first action upon disembarking was to offer sacrifices to G-d, presumably as an offer of thanksgiving for his and his family's survival. This activity was well within keeping with the picture we have of Noach - a righteous individual who had a strong relationship with G-d. Shortly thereafter, however, we read of Noach's second activity - planting a vineyard and later becoming intoxicated after drinking the wine it produced. His intoxication then led to his debasement. It is difficult to imagine what would have caused this great man to behave in such an inappropriate manner.

It would appear that both seemingly different facets of Noach's behavior were reactions to the traumatic event that was the flood. Noach (and no doubt his family as well) was beset with conflicting emotions as a result of having survived the flood. Firstly, he was simply grateful to G-d for having survived: hence the sacrifices to G-d. But at the same time he was also mourning those who perished, and he probably felt some guilt as having survived. After all, his entire community was gone, his home was destroyed; all his friends and relatives had perished. To have survived with no one but his immediate family must have been very depressing indeed; the family was completely and absolutely alone in the world.

Therefore, it is not at all inconceivable that Noach would have dealt with his depression as did countless others in following generations, by attempting to drown his sorrows in drink. Noach is evidently the first person on record as having engaged in substance abuse. (We have no indication however that for Noach this became a chronic pattern; more likely than not it was a one time episode.)

The Midrash (36:3) tells us the following: "When (Noach) went to plant the vineyard he was approached by the evil spirit named Shimdon. He (Shimdon) said, "I will be a partner with you (in the vineyard), but be careful not to enter my section (of the vineyard), for if you do, I will inflict damage upon you."

The message is clear; Whenever we take an alcoholic beverage in hand we must beware of the "partnership" involved. As the Talmud in Gittin (70a) observes, wine is one of those products that "large doses are harmful, but small amounts are beneficial". Alcohol taken moderately can be beneficial both physically and mentally And other mind altering substances do have their place among other medicines when dispensed in proper doses by trained medical personnel. But great care must be taken not to abuse the "partnership". Once the invisible line is crossed, once one has taken the "one too many" and thereby entered the domain of the "evil spirit". Great harm can ensue. If one becomes dependent upon a substance, one has then become a prisoner in the jail of the "evil spirit".

The damage done by crossing the line is often two-pronged, as seen from the episode of Noach. Firstly, Noach himself was debased and degraded - he drank, he became intoxicated, and he disgraced himself. Instead of causing his mood to be lifted as he had intended, he now had to deal with the consequences of his own embarrassing behavior. And secondly, even worse, was the effect that Noach's behavior had on one of his sons. Two of his sons were able to "turn their backs" and ignore Noach's behavior; they did not allow it to influence them. But Cham was not able to act in that way. Cham saw and was affected. Not only was he affected personally, but his future progeny was also destined to suffer.

Indeed, alcoholism and other addictions and substance abuse not only debase the abuser, but often pass from one generation to the next, creating an unending curse. If one therefore is in doubt as to whether or not one has crossed the line into the territory of the "evil spirit", if one is unsure as to whether he (or she) knows his limits, he must reflect upon the fact that he can be causing harm not only to himself, but to his children and grandchildren as well.

We in the Orthodox community dare not think that we are immune. Unfortunately we see serious substance abuse of all types in all strata of our community. I don't believe it to be of epidemic proportion, but it is certainly cause for grave concern. Often the problem begins innocently - with a bit too much at a Kiddush, with some excess on Simchat Torah or Purim - and very quickly it gets out of hand. The line separating moderation, from excess, is a very difficult one to negotiate, but what is clear is that once the stage of intoxication or dependency is reached, the forbidden line has been crossed.

The Talmud in Ketubot 8b relates that in early times, when mourners would return from burying their dead, they would be given more wine that was usually drunk, in order to raise their spirits. However, this practice had to be discontinued because behavior inappropriate for a house of mourning often occurred. The line between proper and improper use of alcohol could not be maintained. Although the initial thrust of the idea was innocent enough, to merely cheer the mourners, it degenerated and led to unacceptable results.

In this vein; dealing with activities that appear to be innocent, but can have detrimental results. Let me discuss a phenomenon that plagues many an Orthodox shul, the "Kiddush club". To the best of my knowledge, this practice of leaving shul during the recitation of the Haftorah in order to "make Kiddush" is an innovation of American origin, and was not a part of the European shul experience. Were Jews from previous generations able to witness the bizarre spectacle of G-d fearing, good, pious Jews, often, in fact, the elite of the congregation, exiting from the shul during the Haftorah, they would no doubt be astonished. That some of today's Jews would prefer the relatively trivial pleasures of a glass of whiskey, some cake, herring, and comradery to the exalted pleasure of inspiration from the magnificent words of our prophets, would truly be a surprise to the Jews of yore.

But in any case, even if we feel that we can be "mochel" the negative effects that this type of behavior has on ourselves, we can not be "mochel" the negative influence it has on others. When mitpallelim return to the shul in a state of excessive good cheer, the decorum of the entire service is negatively influenced. What should be even more sobering to us is to contemplate the effect that such activity can have upon the younger generation. When children and young adults see older people having Kiddush during davening, they learn three things; Firstly, that rowdy noisy behavior is acceptable in shul. (Youngsters will not necessarily distinguish between the sanctuary and other sections of the shul building). Secondly, they see that leaving the service for social purposes is acceptable behavior. And finally, the get the message that drinking alcohol is extremely important (for otherwise, why would one stop davening for it) and a "grown up" type of thing to do. Do we have the right to mis-educate our children in such a manner?

I therefore appeal to you all to take these factors into consideration before you take your next drink, whether for Kiddush, or for any other occasion. May G-d guide us in the proper path so that we may appreciate all of His creations and misuse none of them.

NCYI's Weekly Divrei Torah Bulletin is sponsored by the Henry, Bertha and Edward Rothman Foundation - Rochester, New York; Cleveland, Ohio; Circleville, Ohio

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