Date: October 19th 2017

PARSHAT NOACH – PEACE AND BROTHRHOOD


Parshat Noach describes the downfall of two different civilizations. The first was the entire generation of Noach’s time, among whom robbery and sins of the flesh were pervasive. Hashem (G-d) destroyed them in the Great Flood. Only Noach, his wife and children, and representatives from the animal kingdom survived aboard the ark.

The second civilization that collapsed was the society that built the Tower of Babel. They set out to build “A tower with its top in the heavens” (ibid. 11:4). The Commentary of Abarbanel (by Isaac Abarbanel 1437-1508) explains that those people understood the rudiments of gravity. Being idolatrous, they assumed that G–d was a finite being that resided in the heavens. They, therefore, reasoned that if a tower could be built high enough, they could use it to escape gravity and jump off into space to do physical battle with The Almighty. Though the plan could have never succeeded, its intention to destroy Hashem was nonetheless sinful. That generation, however, was not destroyed. The tower building project began as a single unified mission, and G-d’s punishment was to separate them and scatter them across the face of the earth.

The Commentary of Rashi (ibid. 11:9) raises a question. We often assume that those who lived in Noach’s time were the evilest people who ever walked the face of the Earth. Yet, the sin of the second group was seemingly far more serious. They sought to destroy The Divinity Itself. Why then was their punishment less severe than what was meted out to those of Noach’s era? Rashi explains that quarreling and discord were rampant in the time of Noach. This is evident from the fact that they were stealing from each other - robbery was one of their basic transgressions. However, there was love and brotherhood among those who set out to build the Tower. Rashi concludes that this teaches that, “(before G-d) Quarrelling is detested and peace is great” (ibid.).

To more fully appreciate the words of Rashi, it would be helpful to first consider the following theoretical question. When a normally praiseworthy character trait is utilized to facilitate wrongdoing, should that trait be viewed (A) as something good that was unfortunately diverted to the service of wickedness, or (B) something that is almost entirely immoral? For example, we normally praise the trait of alacrity. As the Talmud writes, “Those who move quickly will be first in the performance of Mitzvot” (Tractate Pesachim, 4a). Consider, though, an example of a Nazi guard that pursued his mass murder with great diligence. Can this alacrity be disassociated from its context and be viewed in a positive light, or is it altogether evil?

The Midrash Rabbah (51:6) at the beginning of Parshat Pikudei sheds light on this issue. It discusses the case of a wealthy but profligate young man who gave generously to support lewd and depraved theatre productions. Unexpectedly, he changed course and gave money to support Torah education. He then reverted to his former self and resumed his support of decadence. The Midrash (as explained by the Commentary of the Etz Yosef) indicates that the young man’s giving to the two very different types of causes emanated from two entirely different facets of his personality. In other words, there was not one trait of generosity with money that was common to both acts of giving. Rather, the financial support for licentiousness stemmed from his proclivity to depravity. The donation to support Torah, however, stemmed from his neshama - the sacred and G-dly soul. Accordingly, being generous to one of these two causes does not predispose one to support the other. Both activities involved
the act of giving however they emanated from two entirely different character traits. (This insight was more fully discussed in the JHI Dvar on Parshat Pekudei emailed on March 16th, 2012)

Seemingly, the same concept likely applies to the example of the Nazi guard. His trait of diligence when killing people is a component of the profane act of killing. This trait is altogether different from the diligence that is required for a sacred task (lehavdil) such as studying Torah. Hence, alacrity when killing would not predispose one to alacrity when studying Torah or doing other good deeds - and vice-versa.

Rashi’s words now take on a deeper meaning. The people who built the Tower acted with brotherhood toward each other. But in truth, it was that very camaraderie that enabled them all to band together in a unified attempt to build the Tower in order to wage war against The Divinity - a wrongdoing that was worse than the sin of Noach’s generation. If so, why were they rewarded for such brotherhood? This manifestation of good will toward others should have been viewed like the generosity of the young man giving money to support depravity or like the alacrity of the German when committing mass murder.

The words of Rashi comparing the sinning of the times of Noach and that of the Tower are therefore revealing a unique insight: The trait of being at peace with others occupies a special pedestal in the thinking of the Torah. Being at peace with others retains its sanctity and remains laudable - even when facilitating terribly nefarious activity. When other normally fine human traits (like alacrity) enable wrongdoing, their essential character is subsumed into the overarching sinful energy; the alacrity of the Nazi guard who kills is a component of the murdering itself. However, living in harmony and “shalom” with others is so commendable that even when in service of the worst of iniquities, it is viewed by Hashem as a sacred quality, separate and isolated from whatever evil it may be facilitating.

If living with goodwill toward others is so laudable even when associated with sin, when not associated with sin, it is altogether more praiseworthy. If so, according to the Torah, the ongoing ability to live in peace and harmony with friends, co-workers, spouses, and family is among the most exalted characteristics of the soul.

This is an edited version of the Dvar Torah that was previously emailed on October 3rd, 2013.

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