1. The Torah’s Positive Outlook and the Introduction to Noach
Welcome to a new year of Torah and Tea, 5786 (תשפ״ו). Although we missed Parshas Bereishis, we’ll focus on Parshas Noach and try to glean its important lessons. One of the key messages is the importance of treating each other kindly, speaking nicely, respecting one another, and always seeking to understand and support others. The Torah consistently encourages us to avoid judging or condemning others and instead to maintain a positive perspective. Yet sometimes we encounter verses or teachings that seem perplexing—why would the Torah present something in a negative light?
At the beginning of Parshas Noach, the Torah introduces Noach with the words Eileh toldos Noach—these are the generations of Noach (Bereishis 6:9). It describes him as Noach ish tzaddik tamim—Noach was a completely righteous man. To call someone a tzaddik—a righteous person—is already high praise, but to say tzaddik tamim, a complete tzaddik, is even more significant. However, the Torah adds one more word: b’dorosav—in his generations. This addition raises questions: what does it mean that he was righteous in his generations? What is this phrase adding?
2. Two Interpretations: Praise or Qualification?
The classic commentator Rashi brings two interpretations for the phrase b’dorosav. The first view sees it as praise: even though Noach lived among evil people, he remained righteous—how much greater would he have been had he lived among other tzaddikim! The Torah emphasizes that Noach was a complete tzaddik despite his surroundings.
The second interpretation qualifies his righteousness: he was only considered great relative to his generation because everyone else was so corrupt. Had he lived in the generation of Avraham Avinu, he would not have stood out at all. According to this view, the Torah builds up Noach’s greatness only to immediately diminish it by saying it was relative—he wasn’t truly exceptional.
This leads us to ask: why would we want to find fault with Noach? Why not simply give him the benefit of the doubt and accept that he was truly righteous? Why does the Torah seem to build him up only to qualify or diminish his status?
3. Comparing Noach with Moshe Rabbeinu and Avraham
The Zohar discusses an interesting disagreement between two rabbis regarding Noach’s character compared with others like Moshe Rabbeinu and Avraham Avinu. One opinion points out that when Hashem told Avraham He would destroy Sedom, Avraham prayed fervently for their salvation—even negotiating with Hashem for their sake. In contrast, when Hashem told Noach about the impending flood, Noach did not pray for his generation; he simply accepted Hashem’s decree and focused on saving himself and his family by building the ark.
This attitude is described as tzaddik in peltz—a righteous person in a fur coat. In cold Russian winters, people wore heavy furs (a peltz) to keep warm individually rather than heating up their homes for everyone’s benefit. Similarly, a tzaddik in peltz looks after their own spiritual warmth but doesn’t extend themselves for others.
The Rebbe taught that we should not be satisfied with our own spiritual safety but must reach out beyond our own “ark” to help those who are spiritually “outside.” While Avraham prayed for others—even if only for other tzaddikim—Moshe Rabbeinu went further by praying even for those who were wicked (resha’im). The Zohar ultimately contrasts Noach with Moshe Rabbeinu: Moshe invoked the merit of Avraham, Yitzchak, and Yaakov when pleading for Klal Yisrael; Noach had no such precedent or merit to invoke on behalf of his generation.
4. Nature Versus Choice: Optimism and Criticism in Perspective
This discussion leads into an exploration of human nature—some people are naturally optimistic while others tend toward criticism or pessimism. Some always see “the cup half full,” while others focus on what’s missing. There are those who are critical by nature—not necessarily out of malice but because that’s how they see things.
The Rebbe’s father explained that someone who tends toward negativity may be rooted in an attribute called gevurah—strictness or severity—as described in Kabbalah. However, even if one’s soul is predisposed toward gevurah, this does not excuse negative judgment or criticism of others. We are all obligated to judge favorably (dan l’kaf zechus) and seek excuses for others’ shortcomings rather than rationalizing our own critical tendencies.
5. The Power of Positive Speech in Torah Language
The Talmud notes how careful the Torah is with its language—even using extra words just to avoid negative phrasing (lashon nekiyah). For example, instead of saying something is impure (tamei) directly, it might say “not pure” (eino tahor). This demonstrates how important it is in Judaism to use positive language whenever possible.
The Torah will only use direct negative language when absolute clarity is needed—when there can be no ambiguity about what is being conveyed. Otherwise, it prefers indirect or positive expressions even if it requires more words.
This principle extends into daily life: we should refer to hospitals as beis refuah—a house of healing—instead of beis cholim, which means house of sick people; similarly, don’t call someone handicapped but rather focus on their abilities or potential for healing.
6. Lessons from Noach’s Generation: Personal Responsibility and Growth
The Rebbe teaches that ultimately there isn’t really a contradiction between these views about Noach’s righteousness—the debate isn’t about whether Noach himself was truly righteous but about what lesson we should take from his story.
If someone isn’t perfect by absolute standards but manages righteousness within their own context—that itself is praiseworthy! The Torah wants us to learn that even if you’re not surrounded by great role models like Avraham, Yitzchak, and Yaakov—even if your environment isn’t ideal—you still have the opportunity (and responsibility) to be a tzaddik within your generation.
This means not using your circumstances as an excuse (“I didn’t have great teachers,” “I grew up with challenges,” etc.). Rather than rationalizing mediocrity based on your environment or background, strive always for personal growth and righteousness within your unique situation.
7. Becoming Your Best Self: The Story of Reb Zusha
A famous teaching from Reb Zusha illustrates this point beautifully: “When I come before Heaven after 120 years,” Reb Zusha said, “they won’t ask me why I wasn’t like Moshe Rabbeinu or another great leader—they’ll ask me why I wasn’t Zusha.” Each person must strive not necessarily to be better than anyone else but simply to be their best self—to use all their God-given talents and opportunities fully.
You don’t need to be perfect according to someone else’s standards; you need only do your best given your circumstances—to become a tzaddik within your generation and context.
8. Hidden Goodness Within Judgment: The Deeper Meaning of the Flood
The Rebbe also discusses how even within apparent destruction there can be hidden goodness from Hashem (chesed nistar). When Hashem brought forty days of rain during the mabul (flood), it wasn’t just punishment—it also served as a cleansing process akin to immersing in a mikvah (ritual bath). The world needed purification after so much corruption; thus even harsh decrees can contain hidden kindness from Hashem.
No matter how difficult life becomes—even when facing personal “floods”—Hashem remains present like a loving parent caring for His children. We may not always understand His ways but must remember that within every challenge lies hidden good.
This message is especially relevant at the start of a new year: may each of us experience renewal—a fresh beginning filled with revealed kindnesses from Hashem rather than concealed ones—and may we merit open blessings leading speedily toward geulah (redemption) with Moshiach.