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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.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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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.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
