לקוטי שיחות חלק כ׳ - נח ג

Parshas Noach

1. On the verse^[1] "And Elokim remembered Noach and all the living creatures …" Rashi focuses on the words "And Elokim remembered" and explains^[2]: "This name denotes the attribute of judgment, and it was transformed into the attribute of mercy through the prayer of the righteous. And the wickedness of the wicked transforms the attribute of mercy into the attribute of judgment, as it is said^[3], 'And Havayah saw that the wickedness of man was great … and Havayah said: I will blot out,' and that is the name denoting the attribute of mercy."

Now in the verse "And Havayah saw that the wickedness of man was great … and Havayah said: I will blot out" there is (as Rashi himself says here in his commentary) the same difficulty as in our verse —

— that the mode of conduct spoken of in the verse is seemingly not in keeping with the Divine name (and attribute) stated with it (with "and He said … I will blot out" (a matter of judgment and severity) the name Havayah appears — the name denoting the attribute of mercy; and with "and He remembered …" — Elokim, the name denoting the attribute of judgment) —

and nevertheless Rashi does not address it there. We must therefore understand: why does Rashi raise the matter on the later verse (in our parshah) and not on the earlier verse "And He saw …" (in Parshas Bereishis)^[4]?

Moreover: it is specifically here, in his commentary on "And Elokim remembered," that Rashi only then also explains what took place in the earlier verses "And He saw … and He said …" (that the attribute of mercy was transformed into the attribute of judgment)!

From this itself it is evident that there, in its own place, the verse does not compel this interpretation; and it is specifically from the verse "And Elokim remembered" that there is such strong proof for his interpretation (that the attribute of judgment was transformed into the attribute of mercy) that it comes to teach also about the earlier verses "And He saw … and He said …" — that there too it means that the attribute of mercy was transformed into the attribute of judgment.

One cannot answer that until the verse "And Elokim remembered" we do not know (in the way of the plain meaning) that the name Havayah is the attribute of mercy and the name Elokim the attribute of judgment (and so it would seemingly be implied by Rashi's wording, "This name denotes the attribute of judgment … and that is the name denoting the attribute of mercy" — the style of a novel point which Rashi derives from this verse) —

for (besides the fact that this itself needs explanation: how could one gain knowledge of the meaning of the names from the verse "And Elokim remembered" more than from the earlier verses "And Havayah saw … and Havayah said …") — further and most importantly: right at the beginning of the Torah, on "(Bereishis) bara Elokim,"^[5] Rashi already made this known in his commentary: "It does not say 'Havayah created,' because at first it arose in His thought to create it with the attribute of judgment, and He saw … and He gave precedence to the attribute of mercy … as it is written^[6], 'On the day that Havayah Elokim made …'"

2. This will be understood by first noting the precise wording of the above comment of Rashi (on "bara Elokim"): "And He saw that the world could not endure, and He gave precedence to the attribute of mercy and joined it with the attribute of judgment"^[7]:

From Rashi's wording "and He gave precedence to the attribute of mercy" it is evident that G‑d did not merely join the attribute of mercy with the attribute of judgment — so that the conduct of the world would be by both attributes in (equal) partnership — but that He gave the attribute of mercy precedence over the attribute of judgment (as in the order of the verse "On the day that Havayah (and afterwards) Elokim made …"); and this means^[8] that the attribute of mercy is the principal one. That is, when the world is in a state in which the scales are balanced as to whether it should be conducted with the attribute of mercy or with the attribute of judgment^[9], the attribute of mercy (takes precedence and therefore) decides^[10].

At any rate, it is understood that everything that takes place in the world must be in accordance with the decision and "ruling" of the attribute of mercy. Even punishments from Above cannot come about without the consent of the attribute of mercy (for if there could be conduct of judgment without (the consent of) the attribute of mercy, this would again lead to a state in which "the world could not endure").

[The attribute of judgment must also exist ("and joined it with the attribute of judgment"), for since the purpose of the creation of the world is — as Rashi explains^[11] — "for the sake of the Torah," which plainly means that (not only that there should be a Torah, but that) Jews — "for the sake of Israel"^[12] — should study Torah (and fulfill its mitzvos), there must be "judgment" (reward and punishment) to ensure that Jews will study Torah, which is what gives the world its "merit of existence";

nevertheless, in order for the world to endure, there must (also) be the attribute of mercy, and indeed in such a way that it is the principal and deciding one.]

3. In light of this it is plainly understood why Rashi does not dwell on the fact that the verse in Bereishis says "And Havayah saw … and Havayah said: I will blot out" — and not "Elokim":

Since He gave the attribute of mercy precedence over the attribute of judgment, and even punishments from Above cannot come about without the decision of the attribute of mercy, as explained above, the verse must use here the name of the attribute of mercy. For had it said "And Elokim saw … and Elokim said: I will blot out," it would have been astonishing: how could the decision and conduct of "I will blot out" come from the attribute of judgment (Elokim) alone — where is "He gave precedence to the attribute of mercy and joined it with the attribute of judgment"?

The verse therefore has to make clear that (although the actual judgment came from the attribute of judgment, Elokim) "Havayah said: I will blot out" — the decision and "ruling" of "I will blot out" came from Havayah, the attribute of mercy.

And though the actual "blotting out" came from "Elokim" — why then does the verse say "And Havayah said: I will blot out"^[13]? — one could answer that this is a "concise verse" (just as Rashi has already explained earlier^[14] that there are "verses which abbreviate their wording"), and it is as though it said "And Havayah said: I will blot out" through (consenting to) the name Elokim (the attribute of judgment).

This is indeed not such a smooth interpretation — but it is still smoother than to interpret "And Havayah said: I will blot out" as meaning that the actual judgment came from the attribute of mercy ("Havayah"), because it is altogether implausible (and especially in the way of the plain meaning) that a human being should be able (through his deeds and prayer) to transform the attributes of the Holy One, blessed be He!

One can understand that through prayer, repentance, etc., a person can arouse mercy from G‑d, or at the other extreme, that his undesirable conduct can cause the attribute of mercy to agree that punishment is due him (which is carried out through the attribute of judgment);

it is not reasonable, however, to say that the attribute of mercy itself should be transformed^[15] (and through a human being!) to the point of "exerting itself" to carry out judgment and punishment!

4. Interpreting "And Havayah said: I will blot out" in this manner (that the attribute of mercy agreed that there must be "I will blot out") can fit only when the verse speaks of the name Havayah (the attribute of mercy) — which "He gave precedence," and which is the principal and deciding one in all matters of the conduct of the world, as explained above — and therefore one can attribute to it even an act of judgment.

In the verse "And Elokim remembered," however, which speaks of conduct of mercy, the difficulty remains: how does it fit to say here "And Elokim remembered" — the name of the attribute of judgment?

Even if one were to say that something additional was accomplished here — that (not only did the attribute of mercy prevail over the attribute of judgment, but) "And Elokim remembered" means that the attribute of judgment consented to the "remembering" of Havayah — similar to what was said above regarding the verse "And Havayah said: I will blot out" — there is still seemingly no room to say "And (only) Elokim remembered," attributing the remembering itself solely to "Elokim"^[16], the name of the attribute of judgment.

Rashi must therefore explain that a novel thing is meant here — that the "remembering" came from Elokim (the attribute of judgment) itself; not only did the attribute of judgment consent to the "remembering," but it was brought about through "Elokim" itself — the attribute of judgment was transformed into the attribute of mercy.

And once one must posit the novel point that human beings can indeed transform the attributes of the Holy One, blessed be He, it is reasonable that the verse "And Havayah said: I will blot out" is likewise not a "concise verse," but that the "blotting out" came from Havayah (the attribute of mercy) itself^[17], because "the wickedness of the wicked transforms the attribute of mercy into the attribute of judgment."

5. This, however, still requires explanation: why was an abundance of prayer by the righteous necessary here, until "the attribute of judgment would be transformed into the attribute of mercy"^[18] — so that the "remembering" would be (from) "Elokim" — and the "remembering" from the name Havayah (alone) was not enough?

The explanation is: "And He remembered … Noach …" was the beginning^[19] of the covenant which G‑d afterwards made with Noach, that "there shall never again be a flood to destroy the earth"^[20], which ruled out the possibility of a flood in the future.

For this it was not enough that this (the conduct of "remembering") should come only from the attribute of mercy (with the attribute of judgment merely not "opposing," or even "consenting") — because then it would imply that the attribute of judgment, of its own accord, does allow room for a flood;

and therefore it had to be in the manner of "And Elokim remembered" — that the attribute of judgment itself was transformed into the attribute of mercy, and it is specifically this that rules out the possibility of a flood^[21].

6. The explanation of this in the inner dimension of the matter:

The verse "And Elokim remembered Noach …" is recited in the Musaf of Rosh HaShanah as one of (and the first of) the verses of Zichronos (Remembrances). This is not understood^[22]:

The content of all the verses of Zichronos concerns the remembrance of (the covenant that G‑d made with) the Jewish people. For although "You remember the deeds of the world and recall all the creatures of old"^[23], the (principal) remembrance of Rosh HaShanah is bound up with the Jewish people, and through the remembrance of the souls of Israel the remembrance of "all the creatures of old" is brought about^[24].

Why then do we say the verse "And Elokim remembered Noach …," a remembrance that concerns the general existence of the world (after the flood)?

The explanation given on this^[25] is that the remembrance (which preceded the making of the covenant) was principally (not in connection with the world, but) "regarding Noach in his own right, that is, by virtue of the essential virtue of the souls of Israel." This is why we say, "And Noach too You remembered with love," which means the "inner and essential love" (for the souls of Israel).

This, however, requires explanation: immediately after the words "And Noach too You remembered with love," we continue and say, "and You recalled him with a promise of salvation and mercy, when You brought the waters of the flood … therefore his remembrance came before You …," which means that the remembrance was in order that there be the covenant for the existence of the world?

The explanation of this is: the covenant with Noach for the existence of the world is not merely an assurance that the world will endure (and not be destroyed again by a flood), but that the world should be in keeping with the intent and purpose of its creation^[26]; and since the world was created "for the sake of Israel," it is understood that the covenant is bound up with the remembrance (which preceded and brought it about) "regarding Noach in his own right … by virtue of the essential virtue of the souls of Israel."

7. This point — that the covenant with Noach for the existence of the world means that the world should accord with the intent of creation — is reflected in what the covenant accomplished, namely that in the conduct of the world there should be no change or interruption — "while the earth remains … they shall not cease"^[27]:

The absence of change in the conduct of nature shows that there is invested in it a power that transcends limitation, an infinite power^[28]. For nature in itself (as with all created beings^[29]) cannot possess eternity — absence of change; rather, this is because there is within it a (G‑dly) power that is above change — "I, Havayah, have not changed"^[30].

It follows that this strength and firmness which was instilled into the existence of the world through the covenant is^[31] (not a matter of concealment and hiddenness, but the opposite) a revelation of the infinite power (which transcends the bounds of change).

8. With this we will also understand what is stated in the Midrash^[32] on the verse^[33] "And Havayah smelled the pleasing aroma" — which brought about the covenant with Noach: "And Havayah said … I will no longer curse the ground …" — that the "pleasing aroma" alludes to "the aroma of Avraham our father rising from the fiery furnace … the aroma of Chananyah, Mishael and Azaryah rising from the fiery furnace … the aroma of the generation of persecution." That is, the self-sacrifice of Avraham our father, of Chananyah, Mishael and Azaryah, and of the generation of persecution, evoked "And Havayah said … I will no longer curse …"

The question is asked on this^[34]: why was the pleasing aroma of Noach's offerings alone not enough to bring about the covenant for the existence of the world, and there was needed specifically the "aroma" of self-sacrifice (up to — the self-sacrifice of the generation of persecution), which is the most exalted level in the service of G‑d?

The explanation of this is: since the covenant brought about the existence of the world in the manner of "they shall not cease" — which (a) derives from the infinite power, "I, Havayah, have not changed," and (b) this power is revealed specifically (in and through) nature itself, as explained above — therefore the service (the "aroma") that brings this about must be of a similar kind (measure for measure): this is the service of self-sacrifice, and especially the self-sacrifice of "the generation of persecution," for self-sacrifice contains two elements:

Self-sacrifice shows that a person serves G‑d in the manner of "I have not changed"^[35] — nothing, not even the greatest concealments, can disturb or even weaken the service he performs with self-sacrifice;

on the other hand, the strength of self-sacrifice is revealed through the concealments themselves^[36], as is known^[37], that the power of self-sacrifice shines during the time of exile more than during the time of the Holy Temple, because the concealment and hiddenness of the time of exile calls forth the revelation of the power of self-sacrifice all the more.

It follows that the concealment and hiddenness itself, which (outwardly) hinders and obstructs the service of G‑d, is itself what^[38] brings forth a strengthening in the service of G‑d, up to the service of self-sacrifice that transcends measure and limitation.

And when a Jew overcomes the obstacles and trials and devotes his very soul to G‑d, he thereby nullifies the concealment and hiddenness, and it is revealed that the purpose of the trial^[39], concealment and hiddenness was to call forth from him a service that transcends measure and limitation.

9. And this is also the explanation of why the "remembering," which brought about the covenant, had to come from "Elokim" — the attribute of judgment itself had to be transformed into the attribute of mercy:

That nature itself should bring about the revelation of G‑dliness can be accomplished only when the name Elokim (the source of nature^[40], from which the concealment and hiddenness of the world derive) is transformed into mercy (whose essence is the revelation of G‑dliness^[41]).

And the first and principal reason that G‑d transforms the attribute of judgment into the attribute of mercy is — "And Noach too You remembered with love" — the remembrance of G‑d's "inner and essential love" for the Jewish people, "by virtue of the essential virtue of the souls of Israel," who are rooted in the innermost essence of the Infinite One, blessed be He, "who is not of any of these attributes at all"^[42]; and by virtue of this^[43] the attribute of judgment is transformed into mercy^[44],

and this descends to the very lowest level, until all the concealments and hiddenness affecting Jews and Judaism are nullified, so that not only do they not, G‑d forbid, hinder Jews in the service of G‑d, but on the contrary, they are transformed into helpers — they assist Jews in everything they need, in the manner of "and for all the children of Israel there was light in their dwellings"^[45] while still in the land of Egypt (Mitzrayim) — the place of constraints and limitations (meitzarim),

and this becomes the immediate preparation for the fulfillment of the promise "And strangers shall stand and feed your flocks"^[46], with the coming of our righteous Moshiach, speedily in our days, literally.

(From a talk and maamar of the night following Shabbos Parshas Noach, 5740)

Key Lesson

For the covenant that there would never again be a flood, it was not enough for mercy to overrule judgment; the attribute of judgment itself, Elokim, the source of nature and concealment, had to become mercy. That transformation comes from G‑d's essential love for the Jewish people, and it is drawn down through self-sacrifice, which no concealment can weaken and which the concealment itself only strengthens. When a Jew stands firm against obstacles, he reveals that they were there only to bring out his deepest strength, and the very forces that seemed to oppose Judaism become its helpers, preparing the way for the coming of Moshiach.