פרשת נח תש"ז - נח

These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.

Righteous. In his deeds.

אלה תולדות נח THESE ARE THE OFFSPRING OF NOAH- The meaning of the word תולדות (offspring)some explain it to mean "the events of [Noach's] life" like the meaning of a related word in the Passuk מה ילד יום (משלי כז א) "what a day may bring about"(ילד) consequently this introductory clause alludes to the entire portion that follows. But this is not pleasing in my eyes for the events of a man are not called his “offspring” which is the plain meaning of תולדות. the most satisfying explanation is that [תולדות] is to be taken in the literal sense like אלה תולדות בני נח (להלן י א) "these are the descendants of Noach" and "these are the children of Yishmael." The verse is saying, These are the offspring of Noah (V.9) Shem, Cham and Jafet. The torah however repeats "Noach had begotten" [3 sons] because it interrupted the description by saying "Noah was a completely innocent man" to tell us why G'D commanded him about building the ark. Although the Torah already said above (ה לב) ויהי נח בן חמש מאות שנה ויולד נח את שם את חם ואת יפת it repeats their names again, to tell us that Noah was not like his forefathers who had “sons and daughters” (implying many children) and had only three. This is also why it says three sons (which is obvious). It mentions the amount to tell us 1) that these 3 were his only children and 2) it was from these 3 that the whole world spread out. [NOAH] WAS A COMPLETELY INNOCENT MAN-The Passuk mentions that Noah was free of guilt and complete in his innocence, to let us know that he deserved to be saved from the deluge because he didn’t deserve any punishment at all, for he was perfect in his vindication from crime. The word "tzaddik" refers to someone who is innocent in judgment the opposite of "rasha" a guilty individual, like it says “and they vindicate the innocent one (tzaddik) and condemn the guilty (rasha) one” and “You are blameless (tzaddik) for all that has come upon us for You have acted faithfully” and also “You shall judge your fellow fairly (B'tzedek)” concerning Avraham however who it says "acting with righteousness (tzedakah) and justness (mishpat)", the Torah praises him for the trait of justness (tzedek) [but calls it] mishpat and praises him for compassion and calls it tzedakah. Rabbi Avraham (Ibn Ezra) says "tzaddik" refers to his actions and "tamim" to his thoughts. But it says "You were perfect in your ways" meaning conduct! After telling us Noah was an innocent man, meaning that he wasn’t a man of “injustice” or one who "corrupted his ways” like the people of his time the Torah then says that he “would walk with the Glorious Name,” meaning fearing G-D alone, and wouldn’t be deluded to follow stargazers, diviners or cloud readers, all the more so to follow idolatry. He wouldn’t listen to diviners at all. Only to cling to G'D at all times following the path G'D has chosen for man, or the path that he was instructed being that he was a prophet. This is in accordance with its meaning in the verse "You should walk after GD your G’D and fear him," which is speaking about rejecting one who gives false prophecy trying to make people worship idol’s and gives a sign or performs a wonder, as I will explain there. I will also mention this interpretation on the Passuk walk before me and be perfect if the “One of Perfect Knowledge (G’D)” will be with me. Now since Noah was an innocent individual, and didn’t deserve to be punished, his sons and household also deserved to be saved in his merit, because it would be a punishment for him if his offspring were to be destroyed. Also, [the Torah] is telling us that he was a “perfectly innocent” individual and so were his sons and household- for he taught them to follow his footsteps, like what it says by Avraham, For I cherished him, for he commands his children and household… IN HIS GENERATIONS- some rabbis expound it as praise: All the more so if he would have lived in a generation that was righteous. And others who expound it as condemnation. This is the words of Rashi. In my view, the most satisfying explanation, according to the simple meaning is that he was the only innocent person in those generations; there wasn’t a innocent or perfect person in his generation besides him. Similarly, For it is you that I have seen to be innocent before Me n this generation – there was no one else that was worthy of being saved in that generation. It says “in his generations” (plural) because many generations had passed since the time people began to corrupt their ways, and there was no innocent person on earth except for him. And don’t allow the words of the sages about Methuselah (that he was righteous) present a question to you, because the Torah only says that there wasn’t a blameless person who was worthy of being saved from the Deluge during all those generations.

אלה תולדת נח נח איש צדיק THESE ARE THE PROGENY OF NOAH: NOAH WAS A RIGHTEOUS MAN — Since the text mentions him it sings his praise, in accordance with what is said, (Proverbs 10:7) “The mention of the righteous shall be for a blessing.” Another explanation is: since after stating “These are the progeny of Noah”, it does not at once mention the names of his children but declares that he “was a righteous man”, Scripture thereby teaches you that the real progeny of righteous people are their good deeds (Genesis Rabbah 30:6).

אלה תולדת נח נח איש צדיק THESE ARE THE PROGENY OF NOAH: NOAH WAS A RIGHTEOUS MAN — Since the text mentions him it sings his praise, in accordance with what is said, (Proverbs 10:7) “The mention of the righteous shall be for a blessing.” Another explanation is: since after stating “These are the progeny of Noah”, it does not at once mention the names of his children but declares that he “was a righteous man”, Scripture thereby teaches you that the real progeny of righteous people are their good deeds (Genesis Rabbah 30:6).

בדורותיו IN HIS GENERATIONS — Some of our Rabbis explain it (this word) to his credit: he was righteous even in his generation; it follows that had he lived in a generation of righteous people he would have been even more righteous owing to the force of good example. Others, however, explain it to his discredit: in comparison with his own generation he was accounted righteous, but had he lived in the generation of Abraham he would have been accounted as of no importance (cf. Sanhedrin 108a).