The Torah mentions last that Noach "walked with G-d." This virtue of walking with G-d is a very great virtue indeed, a virtue which is superior to perfection. It is possible the opening verses in Parashat Noach are intended to praise Noach in three stages, each stage being superior to the preceding one. In other words, the accumulated merits of the fathers are a source of benefit for their children in the eyes of G-d. This is analogous to G-d saying in Shemot 20:6 that "He will perform kindness to thousands of generations of descendants of the righteous." This is applicable in the event that their ancestors performed the mitzvot from a sense of love for G-d, whereas a different statement in Devarim 7:10 in which G-d is portrayed as extending kindness to one thousand generations refers to ancestors who performed G-d's mitzvot only out of a sense of awe and fear of the consequences if they would fail to do so. The foolish person is the exact reverse of the wise man.Īs to the second half of the verse in Mishlei 20:7 quoted previously, "happy are the children who come after him" Shlomo refers to the ability of parents to confer merits on their children after them. What Shlomo meant was that the person who is truly wise gets hold of G-d's mitzvot with his hands and performs them without speaking about this with his lips. "The wise in heart will accept the mitzvot, whereas the one who speaks foolishly will be afflicted" (Mishlei 10:8). It is the mark of a righteous person who walks in integrity with his G-d that he does not boast about his virtues and the good deeds he has performed. Anyone who does tell about this and claims credit for such good deeds is actually considered as a sinner. In fact, he should endeavor to refrain from even mentioning that he has performed such deeds. It is appropriate for man to perform good and kind deeds to the best of his ability without bragging about them. What is this "integrity" which Shlomo talks about here? It means that one performs G-d's mitzvot because of love and reverence of Him., not because one hopes to benefit by this in the eyes of one's peers and by attaining honor in their eyes. Shlomo told us in this verse that a person cannot be considered as righteous ( tzaddik) until he has walked in integrity when serving Hashem. "The righteous man walks in his integrity happy are the children who come after him" (Mishlei 20:7). he was righteous, perfect, and he walked with G-d. Noach ish tzaddik - Noach was a righteous manĪccording to the Peshat of the text the reason that Noach's name is mentioned three times in this verse is because of the three levels of perfection he had attained, i.e. This is why Torah describes Noach as tamim "free from blemish." Mum is a Hebrew term which describes a character defect in human beings. Even two hairs of a different color disqualify such an animal from fulfilling its designated purpose - "an animal which is without blemish" (BaMidbar 19:2). The Torah applies the term tamim to the parah adamah (red heifer), i.e. His second virtue was that he was tamim (perfect), that he was consistent and thorough in the way he practiced his virtues. The Torah stated in v11 that his generation was guilty of random violence. Being a tzaddik, a righteous person, meant not engaging in violent means to gain one's objectives.
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the three virtues which Noach practiced as opposed to his peers. These words are read as belonging to what the first verse told us, i.e.
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The word toldot refers to "happenings" it is what is described in Mishlei 27:1 as "for you do not know what the day will bring." This is based on the verse following in which Noach is described as Vayoled Noach (Noach fathered/begot). Noach was a righteous man, flawless in his generation Noach walked with G-d. 6:9 Eleh toldot Noach Noach ish tzaddik tamim hayah bedorotav et-ha'Elokim hithalech Noach