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Volume 26 Issue 40
Oct. 27-Nov 7, 2024 - 25 Tishrei-Rosh Chodesh Mar Cheshvan, 5785
Torah Reading: Noach
Candle Lighting : 6:21 PM
Shabbos Ends: 7:15 PM
Parsha Synopsis · A Word From the Rabbi
Essay · Thoughts That Count
Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel
Parsha Synopsis
Noach
Genesis: 6:9-11:32
The Parshah is named "Noach" (Noah) after the protagonist of its major event: The Great Flood. It is found in Genesis 6:9.
G‑d instructs Noah— the only righteous man in a world consumed by violence and corruption—to build a large wooden teivah (“ark”), coated within and without with pitch. A great deluge, says G‑d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species (and 7 of the " pure" species).
Rain falls for 40 days and nights, and the waters churn for 150 days more before calming and beginning to recede. The ark settles on Mount Ararat, and Noah dispatches a raven, and then a series of doves, “to see if the waters were abated from the face of the earth.” When the ground dries completely—exactly one solar year (365 days) after the onset of the Flood—G‑d commands Noah to exit the teivah and repopulate the earth.
Noah builds an altar and offers sacrifices to G‑d. G‑d swears never again to destroy all of mankind because of their deeds, and sets the rainbow as a testimony of His new covenant with man. G‑d also commands Noah regarding the sacredness of life: murder is deemed a capital offense, and while man is permitted to eat the meat of animals, he is forbidden to eat flesh or blood taken from a living animal.
Noah plants a vineyard and becomes drunk on its produce. Two of Noah’s sons, Shem and Japheth, are blessed for covering up their father’s nakedness, while his third son, Ham, is punished for taking advantage of his debasement.
The descendants of Noah remain a single people, with a single language and culture, for ten generations. Then they defy their Creator by building a great tower to symbolize their own invincibility; G‑d confuses their language so that “one does not comprehend the tongue of the other,” causing them to abandon their project and disperse across the face of the earth, splitting into seventy nations.
The Parshah of Noach concludes with a chronology of the ten generations from Noah to Abram (later Abraham), and the latter’s journey from his birthplace of Ur Casdim to Charan, on the way to the land of Canaan.
The Story to Man's Dual Inclinations
Destroy man's desire to sin, our sages tell us, and you would destroy the world.
Not that anyone needs to sin. But one who lacks the desire to sin is not a citizen of this world. And without citizens, who will effect lasting change? (Tzvi Freeman)
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Like it or not, we are each engaged in a battle against our own set of mean genes. They are wily opponents too. Masters of the visceral, they control through satisfaction, pain, and pleasure. (Dr.'s Terry Burnham and Jay Phelan, Mean Genes)
Rabbi Aryeh Leib of Shpola would plaint to the Almighty in the following manner: “Master of the universe, what do you want from your children? You have, after all, placed them in a benighted world. A world where Satan himself prances amongst them, fanning their evil inclination; where all the things that provoke fleshly desires are ranged before their very eyes, while the warnings of retribution lie hidden between the covers of some moralistic tome. You can be certain that if you had arranged things the other way around – with the place of retribution right in front of their eyes, and all the fleshly desires hidden away in some learned old book, not a single person would ever do anything wrong!”
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It’s hard to imagine how much has occurred since the cheerful narrative of creation, with all its promise, was read a mere week ago. The notion that things have so drastically deteriorated since we encountered the world’s origins and its Divine architect– the masterwork that found so much favor in the eyes of its creator – bends the mind.
Nary has there been enough time to absorb the optimism and anticipation associated with the creation of the world and its prize creature and things have already taken a sharp turn south. The vision of a lofty universe, dominated by an intelligent and righteous human species, has somehow given way to a tale of corruption and decadence.
The hope conjured by a world crafted with Divine design and purpose; the prospects of a species created in G‑d’s very image and likeness, has not yielded the anticipated results after all. The tour de force had not turned out all that glorious.
We actually know very little about the beginnings of mankind, but the Torah does provide us some details about its early history. The Rabbis in Avot (5,2) saw this history typified in the division of "Ten generations from Adam to Noach" (Gen. 5) and ten more "From Noah to Abraham." Parshas Noach covers the history from Noach to Avraham, including two generations that were highly significant for the human race; the generation of the flood and the generation of the Tower of Babel.
Our Parsha, Noach, devotes itself entirely to the well-known episode of the flood. It begins with the Divine declaration: "The end of all flesh has come before me, the world is filled with crime, I will therefore destroy the earth." G‑d proceeds to instruct Noach to build himself an ark, for he alone has found favor in G‑d’s eyes.
How it is that time and again humanity has failed to fulfill its calling. The Midrash links the failing of both in this parable:
How are the people of the flood and the people of the tower of Babel compared to each other? It is like a king who had two sons. One of them said to him, "I cannot tolerate you, nor all your demands," and the other said, "It is either you or I." Thus it was that generation of the flood said to G‑d, "Leave us alone," etc., and the generation of the tower of Babel said, "It is either us or him," as it is written, "Come, let us build us a city." They said, "It is not fair for him to take the upper realms for himself and to leave us the lower. Let us change things around, and take ourselves the upper and let him have the lower. (Tanhuma, Noah 27).
Having almost immediately betrayed their Creator by eating from the forbidden tree of knowledge, the very first humans were expelled from the Garden of Eden and set into motion a rapid decline in morality and order. After their son Cain killed his brother Abel in a fit of jealously, as if the universe was not big enough for the both of them, things proceeded in a continual downward spiral.
There are in fact six stories related in the first two Parshios of the Torah. 1) The Garden of Eden and the sin of eating from the tree of knowledge (Genesis, ch. 3). 2) Cain and Abel (Genesis 4:1-16). 3) Enosh and his generation. 4) The Generation of the flood. 5) The behavior of Noah’s sons, upon leaving the ark (Genesis 9:20-28). 6. The Tower of Babel.
All negative human characteristics are revealed in this unsavory sequence. The Sages summarized them succinctly in two statements: the first, is in the name of Rabbi Eliezer ha-Kappar: “Envy, lust and ambition take a man out of the world;” the second: “In every law of the Torah, a man may transgress and suffer not death, except in the case of idolatry, incest and murder” (Sanhedrin 74a).
These two fundamental statements are based on the six narratives in which the Torah begins. Primordial man sinned by being too curious, not overcoming his thirst for discovery and for the taste of the forbidden fruit. His first-born, Cain, lusted for power, was jealous of his brother and shed his blood.
The generation of Enosh led the world astray by spreading idolatry. The generation of the flood lusted for women and exploited their power to satisfy their lust. Cham and his son, Canaan, could not bear competition and were led to sin by their lust for honor and power. A great resemblance can be seen between them and the builders of the tower, who thought of themselves as divine and wanted to rule the world, but this lust for honor caused them to be removed from the world.
By the end of Parshas Bereishis, G‑d’s paradise-world has become such a morally decrepit place that He regretted having created it. Upon describing, how man’s thoughts were "only for evil," G‑d proclaims His desire to obliterate humanity from the face of the earth – to wipe the slate clean and start all over again.
Our Parsha proceeds to describe the devastating forty day deluge that G‑d unleashed. “The waters strengthened and increased greatly upon the earth, all the high mountains which are under the entire heavens were covered. . . And all flesh that moves on earth perished – among the birds, the animals . . . all in whose nostrils was the breath of the spirit of life . . . expired. Only Noach survived, and those with him in the ark.” (Genesis 8:21-23).
But how are we to understand all this? How is it that lofty man – the entity created in G‑d's own image and likeness – would, in no time at all, lapse into the depth of depravity? The answer to this deserving question lies well within the human anatomy.
While it is true that man is exponentially superior to all other forms of creation with whom he shares the earthly planet, he is clearly not without fault. While man possess a Divine essence and exalted spiritual potential, a more comprehensive view of his composition and temperament, reveals the existence of a rival spirit with whom he shares his body. Our Parsha actually alludes to this not so glorious human attribute.
After the devastating flood, when Noach returned to the ravaged and desolate land, the Torah relates that "Noach built an altar to G‑d. He took a few of all the clean livestock and the clean birds, and sacrificed offerings on the altar. G‑d smelled the appeasing fragrance, and G‑d said to Himself, ‘Never again will I curse the soil because of man, for the inclination of man’s heart is evil from his youth.'" (Genesis 8:20-21)
The above declaration from the mouth of G‑d, speaks volumes as regards man’s raw nature. The Creator himself attests to the fact that man – the crown jewel of his handiwork – is desperately lacking in his natural and unrefined state.
The upshot is that man is comprised of two rival forces, hence the Talmudic statement: “The Holy One, blessed be He, created two impulses, one good and the other evil.” (Talmud Berochos 61a)
The two forces are diametrical in every sense of the imagination. The animal spirit is passionate and hedonistic; it continuously gravitates towards physical pleasure and gratification. Indeed, it’s very essence and temperament is one of wanting, desiring and coveting. It can be compared to a machine that constantly craves. This life force epitomizes the ultimate of selfishness.
The Divine soul, on the other hand, is of a G‑d-like quality. It is the inexplicable conscience within man that distinguishes him from beast. This spirit impels man towards goodness and sanctity. It is the epitome of selflessness and virtue.
Much the way the human mind is perpetually engaged in thought, human existence is invariably expressed through one of these two souls. Man thus has the capacity and choice to live, at any given time, on either the spiritual or the animal plane.
“Two nations are in your womb, two governments will separate from inside you, and the upper hand will go from one government to the other,” (Genesis 25:23). This was G‑d’s reply to our matriarch, Rivka’s, strange maternity sensations. The Rabbis, homiletically, interpret this as a reference to the two rivaling forces within man.
But there is an even more fundamental difference between the animal and Divine souls, which is of paramount importance. In contrast to the Divine spirit, which clearly requires stimulation in order to function as a viable force within the human arena, the animal spirit needs no such prelude or introduction.
Being intellective by nature, the Divine spirit is inevitably stimulated and nurtured through a meticulous process of development and cultivation. This however, is not the case with regards to the animal spirit.
Unlike its counterpart the impulse and ambition of the animal spirit is spontaneous and automatic – its aggressive and emotional temperament is felt naturally, regardless of whether or not one makes any overtures towards it.
To use a crude analogy: The flowers and vegetation of a beautiful garden are the result of careful effort in cultivating and maintaining a piece of land. Remarkably though, the weeds that grow on the same piece of land require no effort whatsoever – they need no cultivation or care; no water or pruning.
These organisms appear whether they are planted or not; whether they are wanted or not. In fact, if one desires a weed-free garden, one must take deliberate measures to rid the garden of the infiltration of such undesirables.
The same is true with regards to the Divine and animal souls. The Divine spirit, like the rose, requires meticulous care and cultivation. The animal soul, on the other hand, needs no cultivation. The impulse and ambition of this wild spirit is entirely spontaneous. Its aggressive and emotional temperament is felt regardless of whether or not one makes any overtures towards it.
The process of cultivating the Divine spirit is clearly a diligent one. It requires effort and exertion. In addition to the aforementioned discrepancy regarding the modus operandi of Divine and animal souls -one is automatic, while the other requires cultivation - there is yet another distinction. The two do not even enter the person at the same time.
The Midrash states that only on the day of Bar/Bat Mitzvah (age 12 for a female, and age 13 for a male) does the G‑dly soul completely unite with the person. It is hence only from this point on that a person is truly able to wage war with his animal soul and set out to conquer the small city - the body. Accordingly, it is the animal spirit that actually has first claim over the body, as it enters the body first. The latter only makes the process of becoming attuned with the Divine spirit that much more complex.
The Rebbe Rashab (Rabbi Shalom Dov Ber Schneerson of Lubavitch) discusses this idea in his acclaimed work, Kuntres Uma'ayon: (Kehot Publishing Society 13:2 ) The animal and Divine souls are antagonistic entities, but the animal soul inhabits the body at birth while the Divine soul inhabits the body at thirteen. Hence, the claims of the yetzer hara (evil inclination) precede those of the yetzer tov (good inclination). In fact, the evil inclination takes control of the person before the Divine soul even has an opportunity to settle-in.
Adding to this, says the Rebbe, is the fact that our bodies are naturally aligned with the animal soul as opposed to the Divine spirit. Bodily gratification's, like food, drink etc., are immediate to the body. These habits are deeply ingrained within the human. It is thus a small wonder that the animal soul is more conspicuous than her Divine counterpart. Her claims are earlier, she dominates in all the body's affairs, and is a veteran in persuading man to pursue base physical matters.
The Divine soul is a mere stripling compared to her opponent, posits the Rebbe. Her purpose is spiritual, while the body is attracted and accustomed to physical and worldly coarseness. In fact, the body regards spiritual substance rather contemptuously.
It is rather clear from above discussion that the Divine soul is considerably disadvantaged in her battle with the animal soul.
This should sufficiently explain our earlier quandary – how the loftiest of creatures is able to fall into the depth of depravity and immorality. Since the animal soul is the default human operating system, it is only natural that in absence of higher spiritual definition and purpose, man finds himself in the grasp of the animal order.
A skillful fiddler caused a large crowd of pedestrians to clap and dance as he played lively tunes in the town’s square. Unable to hear the music, a deaf passerby stopped to observe the strange spectacle. As he watched the people wave their hands, bounce up and down and twirl in the middle of the street, he was bemused: “What in the world is causing everyone to go insane,” he wondered.
Given the reality of the incorporeal human anatomy, and the benighted state of the world, man must engage in higher existence and purpose in order to connect with his higher core. When deaf to higher spiritual affiliation the default animal-self will no doubt reign supreme.
It is for this very reason that the Divine soul is in need of support in her endeavor to become the dominant force and master over the human entity. This is accomplished through adherence to a Divine set of rules and way of life. Only through a higher Divine discipline that imbues the mind and body with a higher sense of purpose and value, can one stimulate and empower the G‑dly dimension within himself to successfully take control of the human entity.
But why, after all, has the Almighty created us with an animal soul? Why should we have to contend with a dark and evil side? And why should that be the natural default state? Is this a blessing or a curse? Chassidic philosophy maintains that it is indeed a great blessing.
In response to the question: "How can G‑d call the sixth day of creation 'Very Good,' after all, isn't it the day that Adam and Eve sinned and were expelled from the Garden of Eden?" The Lubavitcher Rebbe asserts that this too had to have been a good thing; otherwise G‑d would not refer to that whole day as "very good." But how could a sin be good?
Chassidus explains that our sins – when properly repented for – enable us to reach levels of spirituality and self-refinement that could never be achieved otherwise. Our evil inclination and even our sins can essentially be turned into virtues.
In fact, as explained by the following story, without an animal instinct, there is not much novelty and value in man's ability to live a wholesome and G‑dly life:
The Maggid of Jerusalem, once noticed that a student at the Yeshiva was absent for a few days. Upon the boy's return, the Rabbi inquired as to the reason of his absence. The boy, as it were, was extremely evasive. After a good amount of prodding the youngster finally relented – though resigned to the fact that the Rebbe would really never understand.
"You see," said the boy, "I missed Yeshiva so I could attend the Maccabi Tel Aviv soccer finals. I will probably not be in Yeshiva tomorrow either, since it's the final day of the championship."
Rav Schwadron was not fazed. "Tell me," said Reb Shalom, furrowing his brow, "How does this game of soccer work? "Well," began the student, a bit surprised, "there are 11 players; their aim is to kick the ball into a large netted goal. . ."
"What's the big deal?" asked the Rebbe, "That seems rather easy." The boy laughed, "Rebbe, there is an opposing team whose job is to stop them from getting the ball into goal!" "Oh, now I understand," whispered the Rebbe.
"I'm curious, though," continued the Rabbi, "do the teams sleep there at night?" "Of course not" said the pupil, "why do you ask?" "You see, I'm wondering what's to stop your team from going there at night, when the other team is at home, and kicking the ball into the goal."
"Oy Rebbe! You really don't get it! Anyone can kick a ball into an empty net. You can't score points unless the other team is there to try and stop you!"
"Ah!" cried Reb Shalom, "listen to what you’re saying. It is no big deal to do the right thing when the Yetzer Hara is not trying to stop you. It is only when there is strong resistance from the Yetzer Hara that you can score points."
This in a nutshell, is the story of the lofty human entity; created in the image and likeness of G‑d. It is the reason for his dual inclinations and ongoing struggle. It is likewise the story of the nearly 6,000 year battle between good and evil.
The knowledge and awareness of this G‑dly designed reality will certainly help us prevail and grow from life’s obstacles, adversity and challenges, much as the true appreciation of light is increased when contrasted by darkness, with the coming of the righteous Moshiach BBA.
L’shanah Tova
Gut Shabbos!
Rabbi Kahanov is the founder/director of Chabad in Northeast FL, consisting of 6 Chabad Centers
He is also the author of "What Chabad Really Believes"
If you like this, you might be interested in purchasing his book click here for more information
Ark Sweet Ark
A remarkable but often overlooked aspect of the story of the Flood is the living conditions within the Ark, and the "strange bedfellows" it created. For an entire year, this relatively small vessel housed at least two specimens of every living creature. This means that animals which in their native habitats are predatory lived in close quarters with their natural prey — but no creature was harmed. Cooperation and harmony between all inhabitants of the Ark was key to their survival.
Our sages explain that the Ark was pervaded by a Messianic spirit which produced a miraculously harmonious atmosphere. "A wolf shall live with a lamb... and a lion, like cattle, shall eat straw" (Isaiah 11:6-7). The Messianic "new world order" described in the books of the prophets was temporarily realized in the confines of the small Ark.
What lesson can we derive from the Messianic aura which pervaded the Ark during the dark days of the Flood?
While the Flood's torrential rains ended more than 4000 years ago, in a spiritual/emotional sense, many — if not all — of us wake up every day to face a "flood" of worries, predicaments and responsibilities. These metaphoric "raging waters" threaten to drown us — financially, emotionally, and perhaps most importantly, spiritually.
Many think that if they tread water for long enough the skies will brighten and the storm will pass. Wishful thinking... Instead the Torah gives us the best solution: Enough of the "dead-man's float." Enter the Ark!
We all have the ability to transform our own homes into miniature Arks, Messianic microcosms, insulated cocoons where we can escape the storm together with our families. How? The Messianic Age is characterized as an era when "all physical delights will be as plentiful — and as valued — as the dust of the earth," because "knowledge of G‑d will be the pursuit of the entire world." By adjusting our perspective and adopting a "messianic mentality," a state of mind which prioritizes Torah, mitzvot, prayer and the pursuit of spirituality, we create a semblance of this "future world" in our present-day lives. When our priorities are in order, all the storms in the world cannot faze us, and inner tranquility prevails.
This transformation starts with a mental priority-shift; it expresses itself practically by the steady addition of another mitzvah, another Torah class, and yet another section of the prayers recited with proper concentration.
"For behold, darkness may cover the earth, and a thick cloud the kingdoms, but upon you G‑d shall shine" (Isaiah 60:2).
Rabbi Naftali Silberberg is a writer, editor and director of the curriculum department at the Rohr Jewish Learning Institute. Rabbi Silberberg resides in Brooklyn, New York, with his wife, Chaya Mushka, and their three children.
A window shall you make for the ark (Gen. 6:16)
The Hebrew word for “ark” is “tayva,” which also has the meaning of “word.” A Jew’s job is to make a “window,” as it were, for the words he utters in prayer or in the study of Torah, and to let them illuminate, as the sun shines at midday. (Baal Shem Tov)
I will bring a flood of waters upon the earth, to destroy all flesh (6:17)
Why did G‑d choose a flood with which to punish mankind? Could he not have chosen another method to destroy the wicked? Another purpose of the flood, however, was to purify the world which had become unclean and defiled by its inhabitants. This is alluded to in the duration of the flood, forty days, and the requirement that a purifying mikva contain at least forty sa’a [a measure] of water. (Rabbi Shneur Zalman)
And only Noach was left (7:23)
Despite the fact that Noach was a righteous person, he was still required to tend to all the animals in the ark and take care of their needs. This was a physically demanding and sometimes dangerous job. Similarly, no matter how high a spiritual level one reaches, he is still obligated to take care of those around him who may need his guidance. (Likutei Sichot)
Second Thoughts
G‑d said to Noah: Come, you and your household, into the ark (Genesis 8:21)
The 'wiseguy' nestled in the left chamber of the heart of man - wrote Rabbi Yosef Yitzchok of Lubavitch to a chassid - comes in many guises. At times he may even appear in a silk caftan and shtreiml… Rabbi Yosef Yitzchok goes on to make his point with the following story:
It is known that Rabbi Menachem Nachum of Chernobyl was very poor and forever hard-pressed to feed his household. One day a chassid came and brought him a gift of 300 rubles.
Both the Rebbe's family and the head secretary who served the Rebbe and managed his affairs were extremely relieved. Now they would finally enjoy a respite from the heavy debts owed for bread, meat, fish and other pressing household necessities.
After the gift-bearing chassid left the Rebbe's room, the Rebbe continued to receive his chassidim, until he broke for the minchah and maariv prayers. After maariv the Rebbe secluded himself in his room, preoccupied with some personal matter. After a long while, he finally opened his door and requested that a certain chassid - one of those whom he had received earlier - be summoned back. When this chassid had left, the Rebbe continued to receive his visitors late into the night.
When the last audience-seeker had gone, the Rebbe's head secretary came to request funds for the needed expenditures. Knowing of the 300 rubles received and confident of his ability to now settle at least part of the debts, he had already made a detailed list of how much to give to each creditor.
Rabbi Menachem Nachum opened the drawer in which he would place the money which chassidim would bring him to cover his personal expenses (the maamad funds). (Money brought to him and earmarked for charity - the pidyon funds - were kept in a separate drawer to prevent any possibility of their intermixing.) The Rebbe's secretary saw a drawer full of copper coins with a scant smattering of silver coins mixed in. Much to his dismay, there were no ruble-notes.
The Rebbe told him to take the contents of the maamad drawer. The secretary counted the silver and copper, among which were also discovered three golden coins. They added up to close to 100 rubles.
The secretary just stood there, unable to say a word. He did not wish to bring up the matter of the 300 rubles, but the fact that he would be unable to at least partially settle the Rebbe's debts pained his heart.
The Rebbe noticed his distress and said to him: "Why are you so upset? Thank G‑d that He who provides bread to all flesh has, in His great kindness, sent us an undeserved gift. From far and wide, many of our brethren - may they live - have labored and toiled to earn and bring us such a sum."
Now the secretary was indeed a man worthy to be the intimate of the Rebbe of Chernobyl. Nevertheless, he could no longer contain himself. The heavy debts and the terrible poverty which prevailed in the Rebbe's home so deeply distressed him. As if of their own accord, the words tore themselves from an anguished heart: "But where are the 300 rubles that so-and-so brought? With that, together with what we have here, we would be able to pay off part of what is owed…"
"True," said the Rebbe, "I was brought 300 rubles. At the moment I received them I wondered: why do I deserve such a large amount? Then I was filled with pleasure at the thought that I had found favor in the eyes of the Almighty so that He chose to provide sustenance for myself and for my household in such a generous and honorable manner. But when I thought further, I was greatly distressed: perhaps I am receiving this money in the place of some spiritual gift?
"Later in the day, one of the chassidim who came to see me poured out his troubled heart: for the past year he has been unable to pay his children's teacher of his children, a very poor but G‑d-fearing man who continues to teach the children in the hope that he will some day be paid. This man already owes eight months' rent for the mill and inn which he leases, and soon the landowner is sure to evict him. And to top it all off, he has arranged a match for his eldest daughter and has nothing with which to marry her off.
"When I heard this, it occurred to me that perhaps the Almighty has granted me the privilege of being an administrator of charity. Perhaps this large amount was entrusted to me so that I may merit such great mitzvahs as educating a child, saving the livelihood of an entire family and marrying off a Jewish bride. I asked the chassid how much his debts and marriage needs added up to, and I found that it matches the sum exactly - 300 rubles!
"However, as soon as I decided to give the 300 rubles to this chassid, another thought entered my mind: Is it proper to give the entire sum to a single individual? Why, with such an amount, one could support, at the very least, six entire families!
"I entered into a dilemma, since both these options - a) to give the entire sum to the said chassid, and b) to divide it between several needy families - seemed righteous and correct. I couldn't decide between them, so I locked my door in order to contemplate the matter and reach a decision.
"Upon contemplation, I came to recognize that these two opinions are coming from the two 'judges' within me, the 'Good Inclination' and the 'Evil Inclination', and that the argument to divide the sum among several families is definitely not coming from my 'Good Inclination.' For were this indeed my Good Inclination speaking, why didn't he speak up immediately? As soon as I received the money, he should have said: "Nachum, 300 rubles were brought to you. Take the money and divide it into six parts, distribute five parts to needy families and take the sixth for yourself." But no, this voice spoke within me only after I had decided to give away the entire sum.
"This gave him away. When at first I had assumed that the entire sum was meant for me, he was silent. No wonder: he was perfectly satisfied with my decision. Only after the Almighty had privileged me to realize why I had been given this money did he wake up. Obviously, he did not say "Keep the money!" - oh no, he is far too experienced at his craft for that - he knew that I would recognize the source of such a desire and reject it immediately. So along he comes, this master of cunning, with an utterly pious and logical suggestion - anything to prevent me from acting on the role which Divine Providence so clearly designated for me to play in the delivery of a family from distress.
"So I called back the chassid and gave him the 300 rubles."
Tid Bits
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We read in the Bible how, at the end of the Great Flood, the Ark came to rest on the mountains of Ararat (which some identify as the Armenian Highlands). Since the Torah doesn’t ascribe any intrinsic holiness to Noah’s Ark, it is not at all surprising that once Noah left it, there isn’t any real discussion about what happened to it. Yet, throughout the ages, the location of Noah’s Ark has been a subject of fascination, with some even claiming to have found it. While the Ark may not have survived until the present day, the Talmud and Midrash assert that it was still in existence thousands of years after the Great Flood. Sennacherib’s Deity In the Book of II Kings we read that Sennacherib, King of Assyria, dwelt in Nineveh after is armies were destroyed in the siege of Jerusalem: “He was prostrating himself in the temple of Nisroch, his god, and Adramelech and Sharezer, his sons, slew him with a sword, and they fled to the land of Ararat, and his son Esarhaddon reigned in his stead.” Expounding upon this, the Talmud explains that “Nisroch” is linked to the word neser, “beam,” and refers to a beam from Noah’s Ark. When Sennacherib found a beam from the Ark, he proclaimed, “This must be the great god that saved Noah from the Flood!” He then addressed the beam-deity and pledged, “If I go to war and am victorious, I will offer my two sons as a sacrifice before you!” His sons overheard this and decided to kill him. Interestingly, Josephus, in his work Antiquities of the Jews, claimed to have known the whereabouts of Noah’s Ark and quoted earlier historians (including the 3rd century BCE Berosus the Chaldean) as saying that people would take parts of the Ark to use as amulets to ward off evil. Haman’s Gallows A little less than 200 years after Sennacherib, during the story of Purim, Haman built a gallows “50 cubits high” (approximately 75 feet) with the intention of hanging Mordechai upon it. One tradition in the Midrash tells us that one of Haman’s children was the governor of the province where Noah’s Ark was located, and he provided Haman with a beam from the Ark, which was 50 cubits wide. Why Did the Ark Survive? David sings in Psalms that G‑d makes “a memorial for His wonders” so that people remember His miracles and sing His praise. The commentaries explain that this is why remnants of the Ark were preserved. It was divinely orchestrated that Haman use wood from the Ark to build the gallows that he himself would ultimately be hung on. For the same wood that was used to save the remnants of humanity was once again used to save the Jewish people. A noted scholar and researcher, Rabbi Yehuda Shurpin serves as content editor at Chabad.org, and writes the popular weekly Ask Rabbi Y column. Rabbi Shurpin is the rabbi of the Chabad Shul in St. Louis Park, Minn., where he resides with his wife, Ester, and their children. |
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