Parshat Noach

The haftarah of Parshat Noach, a selection taken from 54th and 55th perakim of Yishayahu, is a familiar reading as it includes two of the post-Tisha B’Av haftarot of consolation, which we read less than two months ago. However, the purpose of these readings are different from each other. Clearly, those read some weeks ago were meant as soothing messages to a mourning and suffering nation. Those same readings are read this Shabbat but for a different rationale. And it is that rationale that I hope to share with you.

Our parsha describes Noach as “ish tzaddik tamim,” a wholly righteous man. And yet Chazal point out that the final descriptive word, “b’dorotav,” in his generation, may indicate that his righteousness was measured only in terms of the wickedness of the people of his time, and in reality, his saintliness could not reach that of Avraham or of other tzaddikim of whom we read in the Tanach. The insistence of our scholars to see the negative in Noach’s personality has always disturbed me. Why, after all, do they see this righteous individual in a negative light? Why look for a “blemish” in a person described as “wholly righteous”?

Many point to the fact that he was unable to convince any of his generation to repent from their evil ways—despite the many years he had. Others direct our attention to his post-deluge drunkenness that led his son Cham to be cursed. Rav Moshe Lichtenstein in his work “Netivei Nevu’ah” discusses this approach of Chazal and, through his discussion, we may better understand the intent of our holy sages.

The Midrash Rabba (parsha 29) quotes Rabbi Abba bar Kahana who suggests that Noach did not really deserve to be saved. It was only that “matza chen b’einei Hashem,” he found favor in God’s eyes. Rav Lichtenstein explains that this quotation was meant to emphasize that the saving of the world from complete destruction through the survival of Noach and his family was a result of Hashem’s compassion for his Creations and nothing else. This view, he adds, can be seen in our Rosh Hashanah Amidah as well when we state: “You also lovingly remembered Noach and saved him, as a matter of salvation and compassion when you brought the flood to destroy all flesh.” Salvation came through compassion but not through justice—implying that Noach was not fully deserving of salvation.

Although this approach would seem to defy the meaning of the text, our rabbis wanted to drive home a very important message to all future generations—and a message that is carried in the words of the haftarah as well. Redemption does not come only based on whether we are fully deserving. Rather, it is brought through God’s mercies and compassion. Perhaps, as Chazal suggest, Noach wasn’t fully worthy of being the only one to be saved from destruction. But “Noach matza chen b’einei Hashem,” he found favor in God’s eyes.

Yishayahu cries out to the generation to rejoice, “Rahni akara…” because God will come and redeem you. And yet, throughout the generations, there were surely those who wondered why He would redeem them if they themselves were not worthy of redemption—if they were not perfectly righteous. To those individuals, the navi says to look at the “waters of Noach”—to remember how a perhaps “imperfect” righteous man was redeemed because he found favor in God’s eyes; he was saved because Hashem had a special relationship with him; he was protected because the Al-mighty showed him compassion.

And that which was true then is true now as well. Our rabbis had no wish to denigrate the tzaddik, Noach. But they did want to drive home the message that redemption will come even if the generation may not be perfect; even when there are sinners; even when there may be those who, as yet, had not understood Hashem’s ways.

But redemption will come. It will come because “matza chen b’einei Hashem,” the nation finds favor in God’s eyes and He, therefore, will have mercy and will bring the geulah—even if some in the generation believe that they are not deserving.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel Fort Lee and now lives in Israel.