Parshas Noach
1. In this week's parsha we are told that "in the second month, on the twenty-seventh day of the month, the earth was dry,"[1] and that G‑d afterwards said to Noach: "Go out of the ark, you and your wife… every living creature… bring out with you."[2]
This is not understood: since "the earth was dry" already — completely dry, as Rashi explains that "was dry" means "it became dry earth, as it should be"[3] (for "the waters had dried from upon the earth" — "it became like mud etc."[4] — had already taken place earlier) — why was it necessary to tell Noach, "Go out of the ark"?
Moreover: it was not enough to have the command addressed to Noach; there was a separate command concerning the animals — "every living creature… of birds, of cattle and of every creeping thing… bring out with you"!
The Midrash[5] states: "Once the waters had subsided, Noach should have gone out of the ark. But he said: 'I entered with the permission of the Holy One, blessed be He, as He said to me,[6] "Come, you and all your household, into the ark," and now I will not go out except with His permission.'"
However (in addition to the fact that Rashi does not cite this idea), according to the plain meaning (and Rashi explains this explicitly[7]) it would seem that G‑d's telling Noach "Come… into the ark" was (not the granting of permission, but) because Noach did not want to go into the ark.
In simple terms one could say that the need for the command was not (so much) for the going out itself, but for the manner of the going out — "(Go out of the ark,) you and your wife and your sons and your sons' wives with you," as Rashi explains: "a man and his wife — here He permitted them marital relations" (whereas while they were in the ark, "the men were by themselves and the women by themselves," because "they were forbidden marital relations"[8]).
And similarly regarding the animals, that it was necessary to state (as the verse[9] concludes), "and let them swarm upon the earth, and be fruitful and multiply upon the earth," and as Rashi explains: "and not in the ark — this tells us that even the cattle and the birds were forbidden relations."
But from the plain wording of the verse it is understood that the command concerns (also) the going out itself — "Go out of the ark." And this is very strongly emphasized regarding the animals etc.: "Hotzei is written… if they do not want to go out, you bring them out"[10] — that the animals would (perhaps) not want to go out of the ark, and therefore there is the command "you bring them out" (against their will).[11]
2. One of the explanations of this:
It is explained in a number of places[12] that in Noach's ark there prevailed a state of peace, similar to what will be in the Time to Come — "The wolf shall dwell with the lamb… they shall not harm nor destroy…"[13] In Noach's ark there were all kinds of cattle and beasts together — including predatory beasts and beasts of prey — and nevertheless "they[14] did no harm to one another at all, and did not destroy one another."
This is compelled also by the plain meaning of Scripture. For although on the verse[15] "make the ark with compartments" Rashi explains, "rooms upon rooms for every animal and beast" — that each (species[16] of) animal and beast was separated from all the others[17] — nevertheless:
a) It is difficult to say that one can (naturally) gather predatory beasts together in an extremely limited place (compartment) over the course of an entire year, without it happening[18] that a vicious beast should do damage and the like.
b) We see tangibly (in a "zoo") that in order to manage a great multitude of predatory beasts, a great multitude of people is required to be able to handle them. And here in Noach's ark a few people (Noach, his sons and their wives) managed all the kinds of predatory beasts[19] etc. of the entire world!
It is therefore compelling to say that while in the ark, the nature of the predatory creatures[20] was changed, as it will be in the Time to Come, when in such a state "a[21] small child shall lead them."
And one cannot ask: seemingly Rashi should have remarked somewhere that such a great miracle took place in the ark (similar to what will be in the Time to Come — when "the earth shall be full of the knowledge of G‑d") —
For it may be said that this is already provided for in Rashi's commentary earlier,[22] that only "those that had clung to their own kind and had not corrupted their way, and came of their own accord, and whichever the ark took in, he brought into it" came into the ark. From this we see that: a) only the choicest (who had not corrupted their way) came into the ark; b) already while going to the ark, the predatory beasts did no harm; c) their very coming, and d) their entering the ark, were entirely miraculous.
It is therefore no wonder that afterwards as well, once they had come into the ark, the miracle continued[23] (in connection with the absence of corruption among the animals), so that the nature of the predatory beasts was changed so as not to harm another beast or animal etc.
3. And this is also the reason why, after "the earth was dry," a command "Go out of the ark" was needed — because Noach did not want to go out of the ark:[24] he was in a place where there was a state of the Time to Come,
[especially according to what is explained in Chassidus,[25] that the change of nature of the animals in Noach's ark came about because so lofty a G‑dly light shone there (— similar to how it will shine in the Time to Come), which brings about peace].
Because of this, leaving the ark was a descent in comparison with the state in the ark.[26]
And all the more so with the predatory beasts themselves, in whom the change of nature in Noach's ark had taken place: on their own they did not want to leave the ark — to become predatory and harmful beasts once again!
And therefore it was necessary to instruct Noach separately, "every living creature that is with you… bring out with you," for here there is room to distinguish: for Noach (with his wife and household), leaving the ark is necessary in order to accomplish in the world outside the ark, and therefore the descent ("Go out of the ark") is worthwhile for the sake of the benefit to the world outside.
Letting the predatory beasts out of the ark, however, will cause them a descent (they will be as they were before entering the ark), and the world will again have predatory beasts!
So Noach was told that nevertheless — "every living creature… bring out with you."
From this, however, it is understood that through this "Go out of the ark… bring out with you," an advantage is accomplished over the state as it was in the ark.
4. What is the explanation of this?
This is alluded to in the very fact that the verse says, "Go out of the ark, you and your wife…," which indicates (as above) that "He permitted them etc." And similarly with the animals etc. — "bring out with you, and let them swarm upon the earth, and be fruitful and multiply upon the earth."
From the fact that this is the first thing Noach was told in connection with leaving the ark, it is understood that this is not a temporary matter (that since earlier, in the ark, "they were forbidden etc.," it therefore had to be permitted again upon leaving the ark[27]); rather, this is the aim and purpose of the "Go out of the ark." In this consists the accomplishment of "Go out of the ark."
And in the plain sense of the matter: what was lacking in the life in the ark — that in the limited space of the ark there could not be the matter of "be fruitful and multiply" (and "subdue it" — the earth), especially in a manner that would lead to "fill[28] the earth."
And this is the intent of "Go out of the ark" — that after the Flood, when "He wiped out all existence…,"[29] Noach's mission was to build an existence again, through "be fruitful and multiply and fill the earth." And as it states immediately afterwards in the parsha, G‑d said to Noach[30] — as a blessing and as a command — "Be fruitful and multiply (and fill the earth)."
5. Every matter in physicality evolves from its counterpart in spirituality. And similarly in our case: the fact that physically the going out of the ark was for the sake of "be fruitful and multiply and fill the earth" evolves from the spiritual dimension of these matters.
The accomplishment of "be fruitful and multiply" is that in it the power of the Infinite is revealed here below,[31] for in the matter of procreation there is no limitation; it goes on without end, generation after generation.
And this is the difference between the state in the ark and the state upon going out of the ark:
In the ark, notwithstanding the lofty revelations that shone there (to the point that this effected[32] a change of nature resembling the Time to Come, as above), it was only a matter of the ascent and delight of the created being, and therefore it was limited.
Whereas through the service in the world, outside the ark, and as the world is in its nature[33] specifically — this lowest world, "than which there is none lower"[34] — here, in the lower realms (specifically), the dwelling place for Him, may He be blessed, a dwelling for His very Essence,[35] is accomplished.
And therefore it is specifically in this service that the Unlimited is revealed, "a boundless inheritance."[36]
6. The lesson from this in the service of G‑d:
There are those who think that one can lock oneself into one's own four cubits and occupy oneself all day with Torah, and that what goes on in the world around them should not concern them at all.
All the more so if he will occupy himself all day with pnimiyus haTorah, the inner dimension of the Torah — "know the G‑d of your father" — he will surely be in a state similar to what will be in the days of Moshiach, as the Rambam rules at the close and seal of his work:[37] "In that time there will be no… and the occupation of the entire world will be only to know G‑d."[38]
He can argue: for what purpose must he go out of his four cubits to occupy himself with spreading Torah and Judaism, up to spreading the wellsprings outward, in order to bring about "the Master, the King Moshiach, is coming," through which one merits (together with the whole world) to occupy oneself with "knowing G‑d alone" [and as Rashi explains[39] that the Torah of Moshiach is "the secret of His reasons and the hidden aspects of His treasures,"[40] the inner dimension of the Torah] — he already has "your world you shall see in your lifetime,"[41] he is already now occupied with "knowing G‑d alone"!
On this comes the lesson — "Go out of the ark": one must go out of the ark and accomplish in the world around. There is indeed the order of "Come… into the ark"[42] — that when a state of flood prevails outside, and there is a fear of being drowned in the "raging waters" of the Flood, one must protect oneself from it through "Come… into the ark," as the Baal Shem Tov explains:[43] to enter into the letters and words (teivos) of Torah and prayer. But one must know that ultimately a time must come of "Go out of the ark," for the aim and purpose is to accomplish in the world that is outside your ark.
And one should not think that one must do this only because one has to forgo one's own good for the good of another — rather, it concerns one's own perfection and good. Notwithstanding all the heights one can attain through "service in the ark," it is all a matter within measure and limitation.
Through "Go out of the ark" comes about "be fruitful and multiply," increase without end, up to the manner of "and these are the generations of Peretz,"[44] "generations written in full,"[45] — the "and you shall spread out to the west and to the east and to the north and to the south,"[46] "a boundless inheritance,"[47] which will be revealed with the coming of our righteous Moshiach, "the breaker shall go up before them."[48]
7. Another lesson that must be derived from this concerns the matter of "be fruitful and multiply" in its plain sense:
The first obligation of a person after a flood, a state of "He wiped out all existence…," is "be fruitful and multiply and fill the earth," to rebuild the world anew.[49]
And this is a special lesson for our generation, which went through a flood, may the Merciful One save us, and a very, very important and great part of the Jewish people, may G‑d avenge their blood, was wiped out physically. One must know that first of all the responsibility[50] (and privilege) lies upon those who by G‑d's kindness were saved from that flood, and also upon their descendants, to rebuild the Jewish people physically; and then there is someone with whom to accomplish spiritually — for "the Children of Israel" there must first be (precede[51]) "children."
8. There are those who make calculations:
Having children is a tremendous responsibility. One must feed them both physically and spiritually — educate them in the way of Torah and mitzvos. And who knows whether one has the ability to raise children properly, so that they grow up healthy children, healthy physically and healthy spiritually?
Therefore: first one must be properly secure in one's own physical and spiritual situation, and only afterwards will one think about, and afterwards fulfill, "be fruitful and multiply"!
On this, too, there is a lesson from Noach, as follows.
9. Although G‑d told Noach, "Go out of the ark, you and your wife" — "a man and his wife, here He permitted them etc." (as above) — the Torah relates that in actual fact "Noach went out, and his sons and his wife and his sons' wives"[52] (not "a man and his wife").
And as the commentators[53] explain (based on Rashi[54]), this was because "Noach was apprehensive about engaging in procreation."[55] The explanation: Noach made a calculation — what will be the benefit of having children? The same situation could recur, that they would sin "and the waters of the Flood would come and sweep them away."[56] Therefore G‑d first promised him "not to destroy the world again," and only afterwards commanded "be fruitful and multiply."
But since G‑d had commanded, "Go out of the ark, you and your wife," how could it be that Noach, who was "a righteous man, perfect,"[57] would because of calculations want to act, G‑d forbid, contrary to G‑d's command?[58]
This is no difficulty, for Noach reckoned that the statement of the Holy One, blessed be He, "Go out of the ark, you and your wife" (a man and his wife) was only a permission[59] — as Rashi's wording precisely says, "here He permitted them" — but not a command.[60] Therefore G‑d afterwards added that the intent of this statement is not only a permission, but a command: there must be "be fruitful and multiply."
It remains, however, not understood: G‑d assured that He would no longer bring a flood, but for Noach the main thing was surely the spiritual state of his children. If there is the fear "lest they continue to sin"[61] — it is not at all sufficient that they will not be punished — they are, after all, in the same (spiritual) state as the generation of the Flood!
From this the lesson is clear: "Why do you involve yourself with the secrets of the Merciful One?"[62] A Jew must do all that depends on him[63] — to fulfill the mitzvah of "be fruitful and multiply" and afterwards to educate his sons and daughters according to the directives of the Torah — and not hold back from fulfilling G‑d's command because of his own calculations.
— Our Sages relate[64] concerning King Chizkiyahu that he saw with Divine inspiration that unworthy children would come forth from him, and he therefore did not engage in procreation. G‑d punished him, may the Merciful One save us, for "Why do you involve yourself with the secrets of the Merciful One? What you were commanded, you should have done!"
We see from this that even when one knows clearly what will be etc., one may not hold back from fulfilling G‑d's command;[65] all the more so when it is merely a fear arising from one's own calculation.
And to add: in Chizkiyahu's case too, there were afterwards born Yoshiyahu, of whom it is written,[66] "and like him there was no king before him who returned to G‑d with all his heart… according to all the Torah of Moshe, and after him none arose like him," and further righteous kings such as Yehoachaz[67] and Tzidkiyahu[68] —
On the contrary: fulfill the command of G‑d that is placed upon you, with joy and with complete trust that G‑d will certainly[69] help and grant success in your efforts in educating the children[70] (especially in the merit of the very fact that one fulfills G‑d's command of "be fruitful and multiply" without any calculations).
10. All the above speaks of worries about the spiritual state of children, which depends mainly on the parents, to whom G‑d gave the mitzvah (and privilege) to educate their sons and daughters in the way of Torah and mitzvos, and gave them free choice to carry out this command.
When it is a matter of worries about physical livelihood — one makes calculations that one's livelihood situation does not allow engaging in procreation — this shows that one is among "those of little faith,"[71] and lower than that.
Livelihood does not depend on one's own choice. A Jew was indeed told "in all that you do"[72] — but his "doing" is only[73] a matter of making a vessel for G‑d's blessing: the bestowal of food and livelihood comes from Above, as everyone says in Grace after Meals, "Who nourishes the whole world in His goodness, with grace, with kindness and with mercy."
And since G‑d commanded a Jew "be fruitful and multiply," it is certain that together with every child[74] that is born, a new channel is opened for G‑d's blessing, for the bestowal of food and livelihood, (also) for the newborn child, and in a manner of "in His goodness, with grace, with kindness and with mercy," from "His full, open, holy and generous hand."
11. The same applies regarding the powers of the soul: others argue that they do not have the strength — physical strength or strength of soul — to raise many sons and daughters, which demands great toil, toil of the soul and toil of the flesh.
One must know: since G‑d commands this, and "He asks only according to their strength,"[75] it is clear that He gives the necessary strength to carry out His command. Therefore one must not mix one's own calculations into this, but rely, with joy (as in every service of G‑d), on G‑d.[76]
If the true situation is that one does not have the strength for this, G‑d will take care of that.[77]
In order for children to be born there must be[78] a special blessing from G‑d — "And G‑d blessed them… be fruitful and multiply…"[79] That is why "there are many people who do not have children even though the power of procreation is present in them in full."[80]
— The truth, the revealed truth, is that not only does such conduct of trust in G‑d not detract from a person's health, but on the contrary: the way to attain true peace of mind is by conducting oneself according to the orders of creation that G‑d established. When one disrupts the normal order that G‑d established in family life, one sees tangibly that this causes problems with the "nerves" etc., in addition to the main thing, that it disturbs etc. the relationship between husband and wife.
The conduct of making calculations about when is "the appropriate time" to have children has been given the name "family planning." The reality, however, is that it brings about the very opposite: the opposite of the order of family life, the opposite of building family life. And as has already been revealed (to those who do not wish to deceive themselves), there has not yet been anything that has brought in such disorder and such undermining of the foundation, strength and building of family life as the matter of "family planning."[81]
12. A special connection between the mitzvah of "be fruitful and multiply" and our generation (specifically):
The Gemara says[82] that "the son of David will not come until all the souls in the (treasury called) guf are exhausted." That is, the birth of another Jewish child brings closer the complete Redemption of the entire Jewish people through David, the King Moshiach.
And since we find ourselves in the generation of the "heels of Moshiach" (as has been spoken of many times), and we hope and pray, "Speedily cause the offspring of David Your servant to flourish," "Now" literally — it is understood that one must do what depends on him regarding "all the souls in the guf are exhausted,"
which will hasten "the son of David comes," in the true and complete Redemption through our righteous Moshiach.
(From talks of Shabbos Parshas Noach 5741 and 5743, and Shabbos Parshas Chayei Sarah 5743)
Key Lesson
The ark was a place of miraculous peace, a foretaste of the days of Moshiach, yet Noach was told to leave it, because the purpose is not the spiritual delight one finds in a sheltered place but "be fruitful and multiply and fill the earth" — building the world outside, where alone G‑d's infinite power is revealed and His dwelling is made. So too a Jew may not shut himself in his own four cubits, however lofty his learning, but must go out and spread Torah and Judaism around him. And in its plain sense, after the flood our generation has lived through, the first duty is to rebuild the Jewish people by having children — with joy and trust in G‑d, not with calculations of livelihood, strength or what the future may hold, for He who commands also provides, and every child born brings the Redemption nearer.