“Noah: The Man Who Brings Comfort to the World”
(updated and revised from Noah 5761–2000)

by, Rabbi Ephraim Z. Buchwald

The story of this week’s parasha, parashat Noah, actually begins at the end of last week’s parasha, Bereshith.

We read in Genesis 5:28, that at the tender age of 182 years, Lemach bears a son. Genesis 5:29 reads: וַיִּקְרָא אֶת שְׁמוֹ נֹחַ, לֵאמֹר, זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ, מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ השׁם , and he [Lemach] called his son Noah, saying: “This [child] will bring us rest from our work, and from the toil of our hands, from the ground which G-d had cursed.”

The story of this week’s parasha, parashat Noah, actually begins at the end of last week’s parasha, Bereshith.

We read in Genesis 5:28, that at the tender age of 182 years, Lemach bears a son. Genesis 5:29 reads: וַיִּקְרָא אֶת שְׁמוֹ נֹחַ, לֵאמֹר, זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ, מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ השׁם , and he [Lemach] called his son Noah, saying: “This [child] will bring us rest from our work, and from the toil of our hands, from the ground which G-d had cursed.”

The story of this week’s parasha, parashat Noah, actually begins at the end of last week’s parasha, Bereshith.

We read in Genesis 5:28, that at the tender age of 182 years, Lemach bears a son. Genesis 5:29 reads: וַיִּקְרָא אֶת שְׁמוֹ נֹחַ, לֵאמֹר, זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ, מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ השׁם , and he [Lemach] called his son Noah, saying: “This [child] will bring us rest from our work, and from the toil of our hands, from the ground which G-d had cursed.”

Rabbi Samson Raphael Hirsch points out that the language used by the Torah in Genesis 5:28 to describe the birth, וַיּוֹלֶד, בֵּן , and he bore a son, is not used in any of the previous births. The word בֵּן –“ben,” Rabbi Hirsch emphasizes, comes from the word “to build.” It is particularly appropriate to use this word in this instance because Noah was to become the primary builder of the world, a role which would be continued through him to his descendants. Furthermore, Rabbi Hirsch points out, the verse: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ , this child will comfort us from our work and from the toil of our hands–underscores that technology has the power to reduce pain in the world, and can be used effectively to eliminate or control a great deal of evil in the world. Specifically, Rabbi Hirsch asserts, that if children are nurtured properly, they can conclude the work that the parents were unable to finish, and be a consolation for their parents’ inability to complete those tasks.

This positive description of the potential role of Noah, is in contrast to the beginning of Genesis 6, where the Torah relates that the children of Cain also tried to advance the world, but were emphatically determined to do it without G-d. Rather than search for spiritual values, their leadership sought physical fulfillment. When G-d sees this, scripture says in Genesis 6:6, וַיִּנָּחֶם השׁם כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ , G-d changes His own self-will and regrets the fact that He created the human being. The Al-mighty feels sadness in His heart, and subsequently declares, in Genesis 6:7, אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי…כִּי נִחַמְתִּי כִּי עֲשִׂיתִם , I will blot out the human being whom I have created,…for I have reconsidered my having made them. Finally, in Genesis 6:8, G-d says, וְנֹחַ מָצָא חֵן בְּעֵינֵי השׁם , and Noah found grace in the eyes of G-d.

This introduction to Noah is perhaps even more revealing than the well-known introduction to Noah found in Genesis 6:9, where Noah is called צַדִּיק andתָּמִים הָיָה בְּדֹרֹתָיו —a righteous and perfect person in his generation. Those verses, which are the subject of much exegesis, underscore that Noah was the most “righteous in his generation.” This qualifier, suggests two meanings: 1) to his detriment: In his evil generation, he was seen as righteous. Had he lived in a more righteous generation (such as the generation of Abraham) he would not have been seen to be so righteous, or 2) to his credit: that despite the fact that Noah’s generation was so evil, he remained righteous. In fact, had Noah lived in a more righteous generation, he would have been far greater.

The Torah’s ambivalence about the true nature of Noah is never really resolved. But, one thing for sure, the earlier introduction to Noah, found in the end of parashat Bereshith, is not ambivalent at all, but rather firm in its message. By constantly repeating the Hebrew root letters of the name “Noah,” the Torah clearly underscores the theme of Noah, the man who brings comfort to the world.

Four times the root letters of Noah’s name are repeated:
Genesis 5:29: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ , Noah will comfort us.
Genesis 6:6: וַיִּנָּחֶם השׁם, כִּי עָשָׂה אֶת הָאָדָם , G-d regretted that He made the human being. Genesis 6:7: כִּי נִחַמְתִּי כִּי עֲשִׂיתִם , I regret that I made the human being. And finally, Genesis 6:8, וְנֹחַ, מָצָא חֵן , and Noah finds favor. חֵן –“Chen” is a reverse spelling of the Hebrew name, Noah.

The story of Noah is revolutionary. It is revolutionary in that G-d tells us that Noah introduces technology. In fact, according to tradition, Noah was the first to introduce the plow to civilization, to reduce travail in the world. But it is through the persona of Noah that the Torah tells us even more. Noah is not only saying that G-d has given us the technology to heal all the evils which human beings have introduced into the world, but that the first step to healing those evils is to stand up and accept responsibility.

The essence of Noah, his very name Noah, declares that human beings need to find favor in G-d’s eyes. We have to stop blaming G-d for the bad situations in which we often find ourselves, and realize that we are accountable.

When my parents, of blessed memory, were living in Brooklyn, a thief broke into their home through the fire escape and stole a small television. It was signal for us, their children, that our aged parents needed to move to a more secure neighborhood.

One day, in synagogue, after their move to Boro Park, (which, to my father’s delight, was very much like returning to his birth place, Biala, Poland), my father turned to me, in make-believe anger, and said, “I would like to get my hands on that thief. Boy, would I like to get my hands on that thief!” I couldn’t understand why, after so many months, my father was still so agitated over a small black and white TV. I asked, “Why are you so upset now?” “I’m not upset,” he replied. “I would like to get my hands on that thief, so I can give him a ‘Y’ya’asher Ko’ach.’ I want to say ‘Thank you’ to him, because if it weren’t for that thief, your mother and I would never have moved out of that old neighborhood to this wonderful neighborhood!”

The pain, travail and illness that human beings suffer are a challenge. If it weren’t for these challenges, there would be few advances for humankind. We must all be grateful for the opportunities that these challenges present. That is exactly what “Noah” stands for. He brings comfort and finds favor, even in times of adversity. Whenever Noah encounters dark clouds, he defies the darkness and allows the light of G-d to shine through. Noah is one of the very few of G-d’s creatures who always searches for the Al-mighty, so he can say to Him: “Y’ya’asher ko’ach,” “Thank You, thank you, G-d for the opportunities. And now let’s go and build a bright future together!”

May you be blessed.