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Shalom
and Bracha!
This Shabbat
we read the portion of Noach, the narrative of the great flood.
Because of the depravity of humankind, Hashem decreed that the
entire human race was to be destroyed through a great flood. The
overwhelming majority of the animal kingdom was destroyed as
well. Noach and his immediate family, together with
representatives of each species, were spared by entering an ark
and remaining there for a full year. The flood began on the
seventeenth of Cheshvan, and continued for forty days and
nights. The waters rose fifteen cubits above the mountains and
raged for one hundred and fifty days. It took an entire solar
year from when the waters began until they receded and the earth
dried.
At first
glance, the flood is difficult to understand. Why did the flood
continue for forty days? Surely the wicked could have been
eradicated in one day? Further, why did Noach have to remain in
the ark for a year? Within the boundaries of nature, a flood of
such magnitude wouldn’t recede in thousands of years.
Miraculously, it could clear in a day. Why, then, did it take
exactly a year?
The flood
was more than just a means to destroy the wicked. It served to
purify the world. Since the world was created in order that man
should perfect it through divine service, the sins of Noach’s
generation defiled the earth itself. This is why the upper crust
of the earth was destroyed, as Rashi comments. The flood served
to purify the earth. The number forty represents the size of a
Mikveh, and therefore it rained for forty days and nights. This
is also why the flood began on the seventeenth, the numerical
value of Tov, which means good in Hebrew. The number fifteen is
the name of Hashem: Ten is Yud and five is Hey. Yud and Hey form
the name of Hashem. The fifteen cubits represented Hashem’s
presence above the earth and the hundred fifty days represents
the fifteen permeating all ten aspects of creation. Rashi
explains at great length that the ark was submerged eleven
cubits. This is because impurity is connected with the number
eleven and submerging the eleven cubits represents subjugation
of the impure.
The ark was
also not only a refuge, but an elevating experience. In order to
enter the newly purified earth, Noach and the animals needed to
be raised to a higher level. The spirituality of the ark
paralleled the Messianic era. One of the prophecies concerning
Moshiach is that “The wolf will dwell with the lamb … because
the world will be filled with the knowledge of Hashem as the
waters fill the ocean.” Throughout the entire year, wild and
domestic animals coexisted in a small space without injuring
each other. This was due to the intense divine revelation in the
ark. It lasted for an entire year, in order that this sanctity
should permeate Noach and the animals throughout each of the
seasons. This is the reason Noach had to force the animals to
leave after the ark rested, as mentioned in Rashi. The Rebbe has
stressed that this year is a Hakhel year, a year of gatherings
of Torah and good deeds. By uniting for good this year we have a
special ability to usher in the era of Moshiach.
The word ark
in Hebrew is Teiva, which also means word. The Baal Shem Tov
explained that the command to Noach “enter the Teiva” is
relevant to each one of us. When we feel surrounded and
overwhelmed by the world around us, we must enter the words of
Torah and the words of prayer. Not only must we study and pray,
but also we must immerse ourselves in the depth of the words.
The deeper we immerse ourselves in the words of Torah and
prayer, the greater their effect. If we immerse ourselves
sufficiently, not only will they serve as a refuge, but also
they will bring us to the ultimate heights.
The Rebbe
explains that the flood was a precursor for the knowledge of
Hashem filling the world as the waters fill the ocean, which
will occur with the coming of Moshiach. May our increase in acts
of good and kindness, particularly in a manner of unity
immediately allow us to see true world peace, “The wolf dwelling
with the lamb,” not only in a limited place and time, but
forever.
Shabbat
Shalom,
Rabbi Biggs |