05 Nov The Real 20/20 Vision

When it comes to learning Torah, one of the more popular yeitzer haras , evil inclinations, is the BTDT syndrome: the Been There Done That temptation which whispers in our ears, “Why do you have to review this portion? You know the Bereishis parshas backwards and forwards. Why don’t you dedicate your precious learning time to new frontiers?” To demonstrate how fallacious this way of thinking is, let me show you a Rashi. This Rashi is read by the entire world one way, and the great Rebbe of Varka, zt”l, zy”a, shows us an entirely different way to interpret it. The posuk states, “Vayavo Noach… el hateivah mipnei mei hamabul – And Noach came… into the ark because of the waters of the Flood.” Rashi addresses the obvious question. The posuk seem to intimate that Noach entered the ark only because of the fierce rain, and not because there would be a Flood as Hashem had said. Rashi answers “Af Noach miktanei amana hayah maamin v’eino maamin sheyavo hamabul, v’lo nichnas lateivah ad she’yavo hamayim.” The global understanding of this Rashi is that Noach also was of little belief in Hashem’s Word. He believed, but he didn’t fully believe that the Flood would really come and therefore he entered the ark only when the rain forced him to do so. The obvious question on this approach is, How can we say this about Noach, who the Torah testifies was a tzadik and a tamim, he was righteous and perfect, and furthermore, “Es HaElokim his’halech Noach – That he walked with God.” He had just spent one hundred and twenty years building a boat. How could it be that Noach was dubious about the Flood? The Rebbe miVorka masterfully explains this Rashi by moving a comma. He interprets Rashi as follows. “Af Noach miktanei amana hayah maamin – Noach believed in the people of small faith,” i.e., Noach gave the generation of the Flood credit that they would come around at the last minute, and therefore “V’eino maamin sheyavo hamabul… He did not believe that ultimately Hashem would destroy the world.” As the Rebbe elaborates, Noach trained himself to see the good in all people and therefore he was even able to see the good in the degenerate people of the generation of the flood. This is in sync with what it says in the beginning of the parsha. “Eileh toldos Noach, Noach – This is the account of Noach, Noach.” Regarding the repetition of Noach’s name, the Medrash testifies that Noach was noach b’elyonim and noach b’tachtonim, he was easygoing with Heaven and easygoing on earth. There is a well-known book entitled How to Get Along with Difficult People. Noach mastered this science. It is an enviable trait to be able to see the good in all people. Indeed, such a person is the wise man or woman of whom the Mishna in Pirkei Avos speaks. “Eizahu chacham? Halomeid mekol ha’adam – Who is wise? One who is able to learn from every man.” Most people cannot do this. They can’t absorb from an angry person or a slob, or someone who talks in shul. They don’t respect them. But, the person who has the ayin tova, the good eye to see what is good in each person will be able to find the quality nuggets in every person. Such a person will be less tempted to speak lashon hara because they don’t zoomin on what is bad but rather on what is good. This kind of training helps people enjoy life much more. When they go to hotels, they don’t notice what is missing but rather enjoy all that which is extra and wonderful. They notice the advantages that they get from their spouse rather than what their mate is lacking. The Torah teaches us this way of life when it says, “Mi ha’ish he’chofeitz chaim?” Who is the man that wants the experience life? “Oheiv yomim?” Who wants to love his days to the fullest? “Liros tov.” The one who trains himself to always focus on the good. Indeed, as we said, this attitude engenders one to abstain from lashon hara, as the posuk itself concludes, “N’tzor l’shoncha mei’ra us’fasecha midabeir mirmah – Guard your tongue from speaking evil and your lips from uttering deceit.” May it be the will of the Hashem that we should be able to adopt such an optimistic and benevolent way of looking at people, and in that merit may Hashem bless us with good health, happiness, and everything wonderful.