The Advocate

“Noach was a righteous man, perfect in his generations …” (Bereishis 6:9)

Rashi expounds here that some of our Sages interpret the words “in his generations” favorably, i.e. Noach was righteous despite living among the very corrupt people of his generation. Others, however, interpret the words to be derogatory, i.e. Noach was righteous only in comparison to his generation, but not relative to those of other generations.

In fact, this contention is cited in the Talmud (Sanhedrin 108a) which reverses the order, advancing the unflattering understanding of R’ Yochanan first and then presenting the more favorable explanation of Reish Lakish.

Why does the Talmud choose to cite the negative explanation first, and then the positive one, as opposed to Rashi, who reversed the presentation? It is noted that R’ Yochanan was the rebbi of Reish Lakish. Thus, the Talmud first cited the words of the rebbi before his disciple. Rashi, however, is merely presenting the concept of interpreting the words of the Torah favorably or unfavorably, demonstrating the preference to look for an individual’s redeeming qualities rather than his shortcomings.

Sefer Mesillas Yesharim explains that there are two types of “fear of Hashem.” One is a lesser achievement, whereby the individual person is afraid to do an aveirah for fear of the punishment he will receive for transgressing. The second is a higher level – which is fear of the Divine Majesty, whereby one strives to abstain from sin because of the great honor and holiness of Hashem.

With regard to Noach, there is no disagreement that Noach was righteous. The question is merely whether Noach had acquired the superior level of fear of Hashem that our Sages advocate, and would have surely attained that level as well had he lived in the generation of Avraham Avinu. Or, was his fear of Hashem limited in that he was solely shaken by the terrible deeds of his generation and concerned about the ensuing punishment, and had he lived in the generation of Avraham Avinu he would have likewise been limited in his achievement of a more elevated level of “fear of Hashem.”

In general, we follow the Mishna’s dictum (Avos 1:6), “Judge everyone favorably.” Indeed, in suggesting a powerful recommendation for a favorable judgment in Heaven, R’ Chaim Shmulevitz cites this Mishna and the statement in the Talmud (Shabbos 127b), “One who judges another favorably is himself judged favorably.”

The Chofetz Chaim writes how important it is for a person to reinforce his middah (character trait) of judging others favorably, because it will facilitate his own advancement in attaining the level of a tzaddik, a righteous person. Conversely, there can be negative consequences for one who does not judge others favorably.

We find that some of the major prophets in Tanach were punished because their words suggested negative traits of the Jewish people. Yeshayah HaNavi said (Yeshayah 6:5), “I dwell among a people with impure lips.…” Moshe Rabbeinu said (Shemos 4:1), “But they [the Jewish people] will not believe me ….” Gidon, on the other hand, achieved greatness because his conversation with the angel was defensive of the Jewish people. He therefore merited to lead Klal Yisrael to victory, as Hashem told him (Shoftim 6:14), “Go with this strength of yours and you shall save Israel…”

It was before Sukkos in Berditchev and there was no esrog to be found in the entire city. Messengers were sent to all the surrounding cities to find a suitable esrog. It was days before one was finally obtained, and the entire community was filled with joy, as they would now be able to fulfill the precious mitzvah of netilas lulav.

The great R’ Levi Yitzchak of Berditchev carefully took possession of the esrog and lulav and set the esrog aside in a special place to keep it safe.

The night of Sukkos, the gabbai was sitting and thinking about the esrog which all the people would be using the next day to fulfill the mitzvah. He began to calculate at which point he would actually hold the esrog and lulav in his own hands and be able to make the beracha. After all, he thought to himself – first the tzaddik himself would make the beracha, then all the important people and rabbanim in the city would have their turn, then all the citizenry would get a chance to make a beracha on the esrog and lulav. Finally, he would be the last one to be able to perform the mitzvah of netillas lulav.

As the gabbai contemplated this scenario he was saddened. He realized that by the time he was able to do the mitzvah it would already be very late in the day. He was not happy to be the last one.

The gabbai decided that instead of waiting for the end of the day, he would get up as soon as it was daylight and, while the Berditchever was still engaged in his preparations for prayer, he would get the esrog and lulav and make the beracha first.

And that is exactly what the gabbai did. It was very early in the morning, and the gabbai hastened to access the esrog. As he took the esrog in his hand, he began to tremble with excitement and awesome anticipation to fulfill the mitzvah. The esrog fell from his hand, and the pitum broke off. The esrog was now invalid for the performance of the mitzvah!

Who can imagine the thoughts that ran through his mind as he looked at the esrog that was now pasul all because of some irrational thoughts that he had. Because of him, R’ Levi Yitzchak would not be able to fulfill the mitzvah of arba minim this year. The gabbai was deeply anguished and grew faint with fear of the tzaddik’s wrath which would be warranted.

Weak-kneed and with great trepidation, the gabbai approached the Berditchever and related all that had happened.

When the Berditchever heard the words of his gabbai he gently took the esrog into his hands, and hugged and kissed it. He then called out, “Elokeinu v’Elokei avoseinu – G-d, the G-d of our fathers! Look down from Heaven and see how great is Your children’s love of mitzvos. Because my gabbai was sad that he would not bentsch the lulav and esrog in the morning, and he was overwhelmed with his great desire to hurry to do the mitzvah, he took the esrog himself, and his strong emotions caused him to drop the esrog out of his hand to the ground.

“Look, merciful Father, at this pasul esrog that I hold in my hand. See how much Your children love Your mitzvos – to the point that they are incapable of waiting and they hurry to do it with great love and fear.

“May this pasul esrog – invalid esrog – be a meilitz yosher [advocate on our behalf in the Heavenly court] and tell of the great merits of Your nation, Bnei Yisrael.”

The great tzaddik continued to hold the esrog in his hand, as his face expressed the deep love and reverence for Hashem and His people.