A tzaddik in his time

The conclusion of Parashat Bereishit paints a dire picture of mankind’s imminent annihilation: “And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart. And the L-rd said, ‘I will blot out man, whom I created, from upon the face of the earth’” (Bereishit 6:5-7).

On the edge of this abyss, a beacon of light pierced the darkness: “But Noach found favor in the eyes of the L-rd” (Bereishit 6:8). Noach emerged as the savior of mankind. He “found favor” precisely because he “was a righteous man, perfect in his generations; Noach walked with G-d” (Bereishit 5:9).

In his commentary, the Ramban explains that Noach found favor in the eyes of Hashem because all of his actions were pleasing, as we find with Moshe. He was similar to Yosef, about whom the Torah states: “The L-rd was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the prison warden” (Bereishit 39:21), and to Esther, who “found grace in the eyes of all who saw her.”

The Ramban suggests the following: “Noach having found ‘favor in the eyes of the L-rd’ is mentioned in contrast to the actions of his generation, since all of their actions caused despondency before Him … [the Torah states explicitly] why he [Noach] was considered good before Him, [i.e.,] he was a completely righteous individual.”

According to the Ramban, Noach was comparable to Moshe, Yosef, and Esther. Like them, he was unquestionably a tzaddik, a true hero of the spirit and a model for us all. 

The Ramban’s presentation of Noach’s greatness is further enhanced when we realize that he is the sole figure in Tanach to receive the appellation “ish tzaddik” (Bereishit 6:9). In the same verse, the Torah also calls him “tamim,” pure and unblemished.

What is the difference between these expressions? The Talmud puts it this way: “Tzaddik— in his actions (b’maasav); tamim— in his ways (b’drachav)” (Avodah Zarah 6a). Rashi notes that tzaddik b’maasavteaches us that in contrast to the rest of his generation, Noach did not participate in robbery. Tamim b’drachovspecifically refers to his humility. In short, both Noach’s behavior and middotwere second to none.

Given this stellar persona, Rashi’s gloss on the phrase, “Noach walked with (et) G-d,” is difficult to understand: “But of Avraham, Scripture says, ‘I am G-d; walk before Me (lefanai) and be perfect.’ Noach required [G-d’s] support to uphold him [in righteousness], but Avraham strengthened himself and walked in righteousness by himself.”

The difference between these two pesukim is the use of the word “lefanai” (“before Me”) that appears in Avraham’s, and the word “et” in Noach. The Maharal takes issue with Rashi’s comment. He emphasizes that nothing in the expression “Noach walked with G-d” indicates that G-d helped Noach any more than he helped Avraham. In other words, there is no substantive distinction between “lefani” and “et,” and, by extension, no difference between Noach and Avraham. 

Instintively, however, we know that Noach and Avraham were very different people. After all, Noach never prayed to save his generation from the impending flood, while 10 generations later, Avraham did precisely this for the evil people of S’dom. Yet, if they were both tzaddikim, how can we account for this difference?

In his Kedushat Levi, Rabbi Levi Yitzchak of Berdichev (“the Berdichever”) answers our question. He suggests that there are two archetypes of tzaddikim: “One kind of tzaddikserves the Creator with tremendous fervor, yet he remains focused upon himself and makes no attempt to bring evil people nearer to the Creator to serve Him. Instead, he remains alone in his service.” The second type serves his Creator, and also influences the evil people of the world to do teshuvahso that they, too, can be amongst those who serve the Creator.

“[Prominent among this second type] was our father, Avraham, who was responsible for converting people. … Noach, for and by himself alone, sought to serve the Creator, may He be blessed. He did not, however, involve himself with his fellow man to bring them closer to become servants of the Creator blessed be He.”

The Berdichever understood human nature, and rejoiced in the many different kinds of people woven into the grand tapestry we call mankind. For this Chasidic master, all people, and all types of tzaddikim, have a role to play in the great drama of life.

Noach, in his generation, was the archetype of a tzaddikthat was required to ensure the continuation of the human race, while Avraham was the tzaddikthat was needed to help the world enhance its connection with the Almighty, and to ultimately found the Jewish people.