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Noach is categorized in the parasha’s opening as a man who is tzaddik (righteous) tamim (perhaps most safely translated as complete). Some say that these two adjectives relate to different sides of his persona. Ibn Ezra and Seforno say he was a tzaddik in his actions and tamim in his thought. Avot D’Rabbi Natan says that tamim related to his body, as he was born circumcised, so he was complete without the need to be fixed. The Ramban says that tamim means that he was complete in his righteousness.
According to all approaches, why was such a great man unable to impact his generation? According to the opinion that "in his generations" means that in comparison to other generations he was not exceptional, we understand, but according to the opinion that it was a praise that he was able to maintain his righteousness even in a difficult generation, the matter is difficult.
Members of the Gerrer dynasty developed a beautiful approach in this regard. The Sefat Emet (5652) cites the gemara (Taanit 15a) that tzaddikim provide light and yesharim (the straight) provide joy (based on the pasuk: "Ohr zarua latzaddik u’leyishrei lev simcha" (Tehillim 97:11)). He explains that tzaddik refers to the level people reach after the sin of Adam, and this is what Noach attained. Our forefathers are referred to as yesharim, whose simcha hints at the level of man before that sin, which is related to the joy that existed in the Garden of Eden.
The Sefat Emet explains the connection between Yom Kippur and Sukkot along similar lines. Yom Kippur is dedicated to making us tzaddikim, as we emulate angels. Sukkot is a holiday of joy, when we are able to take mundane agricultural leftovers and turn them into a holy sukka.
The Sefat Emet’s grandson, the Lev Simcha, applies these concepts to the context of Noach and Avraham. Tzaddik tamim means that Noach insulated himself from interaction with the people of his generation so that they would not ruin his righteousness. Avraham, in contrast, was a chasid, meaning that he loved Hashem enough to make a difference in his generation.
The midrash (Bereishit Rabba 30:10) compares Avraham to a friend of the king who saw him in a dark alley and started to light it up through a window. The king asked him to do better and come outside with a lantern. It cites a pasuk about Avraham that demonstrates that he was the epitome of lighting the alley for the King. The Sefat Emet explains that Avraham’s mesirut nefesh in spreading the light made him fit to be a leader, a chasid who outshone the tzaddik tamim that Noach was.
On Yom Kippur, we give permission to pray with the sinners, but we still emulate the angels who are beyond serious contact with people. On Sukkot, we take the etrog (representing the righteous) but can only fulfill the mitzva if we combine it with the arava (representing sinners). Rav Tzvi Yehuda Kook often pointed out that there is even a minhag/mitzva accomplished with the aravot alone and not with the etrog. We, of course, prefer the mitzva of combining them all.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
