2019/5780

The Mishnah in Massechet Eduyot (2:10) teaches us that, “Mishpat Dor HaMabul Shneim Asar Chodesh,”“The decree upon the Generation of the Flood lasted for one year.” This Mishnah is supported by the fact that the Torah (BeReishit 7:11) records that the Flood began “BeShivah Asar Yom LaChodesh,” “On the seventeenth day of the [second] month,” and that, “UVaChodesh HaSheini BeShivah Ve’Esrim Yom LaChodesh Yaveshah Ha’Aretz,” “The land became dry on the twenty seventh day of the second month,” (ibid. 8:14) one year later. Rashi (ibid. s.v. BeShivah Ve’Esrim) specifies that the decree was in effect for a full solar year.

One can question why the decree was so lengthy. Specifically, the Torah states (ibid. 7:17) that the actual flood only lasted for forty days. Why, then, did Hashem not simply wipe out the wicked generation in that time span and let No’ach and his family exit the Teivah (ark) after forty days? Even if time was needed for the waters to subside and for the land to dry, a year’s time in the Teivah would appear to be unnecessarily long. Evidently, the decree of one year’s time was not only a sentence upon the wicked generation but also a time slot dedicated as an opportunity for No’ach and his family to learn from their experiences that year.

Chazal (Sanhedrin 108a) teach us that the Dor HaMabul deserved to die because of theft. The people who live in a society filled with theft clearly have no appreciation or sensitivity towards one another. Therefore, perhaps the role of No’ach and his family was to rectify this neglectful character by specifically having a higher degree of sensitivity and appreciation for their surroundings. This character development was demonstrated through their caretaking of the animals on the Teivah. Specifically, the Midrash Tehillim (Shocheir Tov 37) records a fascinating conversation between Sheim and Avraham. Avraham asked Sheim why he deserved to survive the flood and exit the Teivah. Sheim’s response was that Hashem saved him and his family because they had to stay up the entire night feeding the various animals. We see from this Midrash that Hashem specifically wanted No’ach and his family to gain something from the Teivah experience. The Teivah was not simply a safe haven during a flood; rather, the Teivah served as a vehicle to enhance the sensitivity that No’ach and his family had towards their surroundings. Hashem wanted them to take care of the animals to cleanse the world from the generation who neglected the property and needs of their neighbors. The implication from this Midrash is that, if not for this growth in character, No’ach’s family would not have merited to leave the Teivah.

The Midrash goes on to record that Avraham was so inspired by Sheim’s answer that he said: “She’Asu Tzedakah Im Beheimah Chayah Ve’Of… Al Achat Kamah VeKamah E’eseh Im Bnei Adam,” “[If Hashem had mercy on you] for being kind towards domesticated animals, wild animals and birds... then all the more so will Hashem be merciful towards those who are kind towards their fellow human.” A closer look at this Midrash shows that Avraham is discussing the Mitzvah of Tzedakah, alluding to the fact that Hashem pays close attention to those who are generous in regards to this Mitzvah. Similarly, in the very beginning of Hilchot Tzedakah, Rav Yosef Karo (Shulchan Aruch Yoreh Dei’ah 247:3) records that anyone who has mercy on the poor will receive mercy from Hashem. Like No’ach and his family, those who give generously will be amply rewarded by HaKadosh Baruch Hu, and they will grow into more sensitive, giving people.

In Rambam’s commentary to Pirkei Avot (3:15), he teaches us that a person will develop a stronger sense of generosity if he gives Tzedakah in smaller amounts but more often as opposed to a larger amount but less often. Specifically, Rambam writes that if a person gives a thousand Dinar (a form of currency in both ancient and modern times) towards Tzedakah he will not change as a person. However, if a person gives a single Dinar one thousand times, he will train himself to become a more giving person. We learn from these sources that the Mitzvot of Hashem are not only benefitting the recipient of kindness but the giver as well. This is because those who give Tzedakah and perform acts of kindness are developing their character through these actions.

A close friend of mine had a child with severe disabilities. Although there were constant surgeries, medical bills, and sleepless nights, my friend confided in me that he grew exponentially from this experience. Before having a child with disabilities, he viewed himself as a short-tempered and judgmental person. However, over the years, his child’s needs forced him to become a more sensitive and patient person. Although a challenging task, he is grateful to Hashem for his experience and is proud of his growth. We should all continue to keep the Mitzvot and let them influence us for the better.