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  JEWISH AND KOSHER UNITED STATES       
 
 
  KD MAGAZINE!                      ב"ה     
 

Facing Adversity with Faithful Love   

 Dedicated to a beloved young man, Shimon Yosef Grama

1. Noach needs to be commanded to leave the Teiva - why? [8,15:16]

Hashem spoke to Noach, saying, Depart from the ark, yourself and your wife, your sons, and your son's wives with you.

One simple approach [Bartenura on Chumash]: Earlier, Hashem had commanded him go in and thus he may not leave without a command to get out[1]

 

A midrashic explanation goes in a different direction. Apparently, Noach did not need a command to leave - were he to desire to leave. Noach however wanted to stay: 

 

Noach said, If I shall leave the ark, and procreate, Hashem will once again be angry and destroy the world - why should I leave? [Yalkut Shimoni, Yeshayahu 477]:

 

Who can blame him? Noach had every reason to get depressed. Hashem, commands him to move on. If you are still here, then you have a taphkid.

 

2. Noach then brings korbanos - even as there is no direct command: [Midrash Rabah]

 

(ט) ויבן נח מזבח לה' ויבן כתיב נתבונן אמר מפני מה צווני הקב"ה וריבה בטהורים יותר מן הטמאים אלא להקריב מהן קרבן מיד ויקח מכל הבהמה הטהורה וגו'

He contemplated - why did Hashem command me to bring so many more Kosher animals [than the non Kosher ones] ... it must be to sacrifice them - he immediately took from all the kosher animals

 

A finely calibrated seichel hapoe'l (active Divine intellect) - can intuit Divine will; Thus the Talmud teaches that to derive halacha - at times  we do not need a source in the Torah; compelling human logic is enough[lamah li kra sevara hu ?]. 

 

3. What sacrifice does he bring ?

 

וירח ה' את ריח הניחוח - רבי אליעזר ורבי יוסי בר חנינא רבי אליעזר אומר הקריבו בני נח שלמים , רבי יוסי בר חנינא אומר עולות הקריבו

Rabbi Eliezer said shelamim [partially burnt, partially eaten] . Rabbi Yossi said Olos [completely burnt] (Midrash Rabah, ibid)  

 

What is the significance of this debate? How does Noach rededicate society to Hashem? - by incorporating the material or by completely rejecting it? [2]  

 

4. What does it accomplish?

21. And the Lord [Hashem] smelled the pleasant aroma, and the Lord said to Himself, "I will no longer curse the earth because of man, for the imagination of man's heart is evil from his youth, and I will no longer smite all living things as I have done.

 

Consider the import of Noach's actions:  

 

a. During the flood, it is only Elokim. Now it is Hashem.  

 

b. Note also that the phrase for pleasant aroma is reiach Hanichoach - it is the only time that it appears in all of Torah [as opposed to reiach nichoach without the hei] - this was the most pleasing scent of all!  

 

So great and wondrous is this Noachide action, says Yismach Moshe, that Hashem responds by promising never to destroy the world again.

 

My friends have taught me that those who face adversity and have the courage to rise - offering with the purest of emunah - their sacrifices to Hashem - with such great love - evince great Divine mercy for the whole world.  

 

In the process, they also transform all who look on in wondrous amazement at the depth of one's emunah.       

 

Good Shabbos,

Asher Brander 

   


[1] Rashi, Rabeinu Bechayei and others derive from here the permission to have marital relations

[2] Rambam paskens that Gentiles may only bring olos; only the Jew knows how to bring Shelamim. Who is Noach might be at the root of the debate  

Good Shabbos - Asher Brander

 


[1] Cf Pesachim 36b. Rashi here based on R. Shimon [who says that a kohen onein may eat bikkurim] uses this pasuk to teach that the bikkurim must be brought during the time of  simcha, i.e. from Shavuous until Pesach. Chachamim however say that an Onen may not eat bikkurim. It could be that the Chachamim's source is a comparison to ma'aser sheini. Cf. Rabbeinu Bechayei who explicitly derives from our pasuk the source that an onein may not eat bikkurim.

[2] One is with regard to the 1st year of marriage, v'sim et ishto. The other with regard to the mitzvah of being happy on the regalim


 
   
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