Parshat Noach - Two Generations of Tzaddikim

 BH

🖨

In Likutey Moharan, Part 2, Lesson 2, Rebbe Nachman teaches that two seemingly different practices possess the power to help a person emerge from danger and difficulty: giving thanks to Hashem and learning Halachah.

Both bring a person closer to Hashem and connect him to the light of the World to Come. Yet despite their similar spiritual effects, Rebbe Nachman teaches that we need both.

This presents a challenge. People who devote themselves to Halachah are often accustomed to a precise, intellectual approach, distinguishing between what is permitted and forbidden. For them, entering the more expressive world of prayer and thanksgiving can be difficult.

Conversely, someone who is deeply involved in davening and giving thanks may find it challenging to concentrate on the detailed requirements of Halachah.

How can a person develop both qualities?

An unusual explanation of the covenant with Noach, brought by Rashi, offers a remarkable insight into this question.

Thanksgiving and Halachah: Two Paths to Salvation

Rebbe Nachman explains that when a person faces danger, the distress affects the heart and the circulation of blood. He describes the limbs pressing blood back toward the heart, causing it to pound as it struggles with the increased pressure.

Learning Halachah and giving thanks to Hashem possess the spiritual power to restore the proper flow of blood and help a person emerge from danger.

Through these practices, a person connects to the World to Come and gains an extraordinary awareness of Hashem. That connection enables him to draw miracles, kindness and salvation from the World to Come into this world.

Thanksgiving is already woven into Jewish daily life. We begin each morning with Modeh Ani, thanking Hashem for restoring our soul, and our daily prayers contain numerous passages of praise and gratitude.

But Rebbe Nachman also encourages us to thank Hashem in our own words, for the particular kindnesses we experience.

He related that when he was young, he would not content himself with reciting Birkat HaMazon after a meal. He would continue thanking Hashem for each individual food he had eaten.

If he had been served a radish to stimulate his appetite, he thanked Hashem for the radish. He thanked Him for the coffee and cake, the bread and each course of the meal.

The idea is to develop the habit of noticing Hashem’s kindness and expressing gratitude for it.

Yet Rebbe Nachman emphasizes that thanksgiving alone is not sufficient. Even though giving thanks and learning Halachah accomplish something similar, both are necessary.

This distinction is hinted to in Rashi’s commentary on the covenant Hashem made with Noach after the Flood.

The Generations That Did Not Need a Rainbow

Following the Flood, Hashem promised Noach that He would never again destroy the world through such a catastrophe. He established the rainbow as the sign of this covenant.

The rainbow serves as a reminder that even when the world deserves punishment, Hashem will uphold His promise not to destroy it.

The Torah states:

“Vayomer Elokim, zot ot habrit asher ani noten beini uveineichem uvein kol nefesh chayah asher itchem ledorot olam” – “God said: This is the sign of the covenant that I establish between Me and you and every living creature that is with you, for everlasting generations” (Genesis 9:12).

The covenant encompasses mankind and the animal world, which had also been implicated in the corruption preceding the Flood.

Rashi notices an unusual feature of the word ledorot, meaning “for generations.”

Ordinarily, the word is written with two letters vav. Here, however, both are missing.

Rashi, quoting the Midrash Rabbah, explains:

“Sheyesh dorot shelo hutzrechu le’ot” – There are generations that did not require this sign.

These generations were so righteous that a rainbow was unnecessary. Their conduct did not warrant the warning represented by the rainbow.

Rashi identifies two examples of such generations, describing them as Tzaddikim gemurim, completely righteous.

The first was the generation of Chizkiyahu, King of Yehudah.

The second was the generation of Rabbi Shimon bar Yochai.

What distinguished these two generations?

Chizkiyahu: A Generation of Halachah

Chizkiyahu HaMelech brought his generation to an extraordinary level of Torah knowledge.

Chazal describe how he compelled the people to study even the most difficult areas of Halachah, particularly the laws of Tumah and Taharah, ritual impurity and purity.

These laws are especially complicated. Although many are not practically applicable today without the Beit HaMikdash, they were essential to Jewish life when the Temple stood.

Chizkiyahu ensured that men, women and children throughout Eretz Yisrael became knowledgeable in these laws.

His determination was extreme. Chazal describe how he placed a sword in the study hall and declared that anyone who refused to study Torah would face death.

Through this uncompromising insistence on Torah study, he brought his generation to such mastery of Halachah that even the most difficult laws of purity and impurity were widely understood, all the more so the laws of Shabbat and Yom Tov.

The merit of this devotion to Halachah made his generation exceptionally worthy.

According to Rashi, it was among the generations that did not require the sign of the rainbow.

The challenge is to approach both Halachah and prayer with excitement, energy and simcha

Rabbi Shimon bar Yochai: A Generation of Prayer

Rashi’s second example is the generation of Rabbi Shimon bar Yochai.

The Midrash and Gemara record Rabbi Shimon’s extraordinary statement that he could exempt his entire generation from judgment through his merit.

But how does the merit of a Tzaddik accomplish such things?

Rebbe Nachman teaches that whatever Tzaddikim accomplish in the upper and lower worlds is accomplished through their prayers.

Their spiritual achievements are not automatic. They devote themselves to davening, and through their prayers their merit becomes effective.

This is also why people visit the graves of Tzaddikim and ask them to pray on their behalf.

The Gemara in Sotah describes how Kalev ben Yefuneh went to the graves of Avraham, Yitzchak and Yaakov and pleaded:

“Avotai, ha’atiru ba’adi shelo ekashel ba’atzat meraglim” – “My fathers, pray for me that I should not stumble through the counsel of the spies.”

Kalev understood the power of the Tzaddikim’s prayers to protect him from the damaging influence of the spies who intended to slander Eretz Yisrael.

Likewise, Rabbi Shimon bar Yochai’s ability to exempt his generation from judgment was connected to his extraordinary power of prayer.

Unlike Chizkiyahu, who brought his entire generation to mastery of Halachah, Rabbi Shimon bar Yochai influenced his generation through the merit activated by his davening.

And Rebbe Nachman teaches that the foundation of prayer is thanksgiving.

We begin the day with Modeh Ani, and in the morning prayers, immediately after Baruch She’amar, we begin Pesukei D’Zimra with Mizmor L’Todah, Psalm 100, a song of thanksgiving.

Before making requests, we acknowledge Hashem’s kindness and thank Him for what He has already given us.

Through this foundation of hoda’ah, prayer becomes a powerful means of bringing salvation.

Thus, Rashi identifies two generations of complete Tzaddikim: one distinguished by its mastery of Halachah and the other by the extraordinary power of prayer.

Why Did Mashiach Not Come?

These two examples raise a striking question.

Chazal teach that Mashiach can come in a generation that is entirely meritorious or entirely liable.

If the generation of Chizkiyahu was so righteous that it did not need the rainbow, why did Mashiach not come then?

And if Rabbi Shimon bar Yochai could exempt his entire generation from judgment, why was the final redemption not brought in his time?

Both generations were described as Tzaddikim gemurim. Why did the world not reach its complete tikkun?

Instead, history continued. Following Chizkiyahu’s generation came further decline and ultimately the destruction of the Beit HaMikdash. Even after the generation of Rabbi Shimon bar Yochai, the long exile continued, accompanied by suffering and difficulties for Am Yisrael.

What was still missing?

Based on Rebbe Nachman’s teaching, we can suggest that the answer lies in the need to combine both spiritual qualities.

Chizkiyahu’s generation excelled in Halachah. Rabbi Shimon bar Yochai’s generation was distinguished by the power of prayer.

But the complete tikkun requires both.

A generation must be devoted to learning Halachah while also being deeply connected to prayer, praise and thanksgiving.

The two approaches are complementary, and neither should come at the expense of the other.

This may explain why even these extraordinarily righteous generations did not bring the final redemption.

The Two Missing Letters

We can now return to the unusual spelling of ledorot in the verse describing Hashem’s covenant with Noach.

The word is missing two letters vav, which the commentaries associate with the two generations that did not require the rainbow.

Each missing vav may hint to the particular spiritual achievement of one of these generations.

The numerical value of vav is six.

In Halachah, we find six fundamental categories, consisting of three pairs: permitted and forbidden, kosher and non-kosher, pure and impure.

The six orders of the Mishnah also correspond to this framework of Halachah.

One vav can therefore hint to the generation of Chizkiyahu, whose outstanding achievement was its mastery of Torah law.

The second vav can be connected to prayer.

The letter vav is known as vav hachibur, the connecting vav. Its elongated form also resembles the neck and throat, through which a person’s voice emerges. The shofar likewise has an elongated form through which sound is produced.

This second vav can therefore represent the generation of Rabbi Shimon bar Yochai, whose merit was activated through prayer.

And at the foundation of effective prayer is thanksgiving.

When approaching a king with a request, a person first brings a gift or expresses appreciation for what he has already received. Recognizing the king’s previous kindness makes his request more acceptable.

Similarly, when we approach Hashem, we begin by thanking Him. Through that gratitude, we prepare ourselves to make our requests and seek His compassion.

The two missing letters thus hint to two different pathways of serving Hashem: the clarity and discipline of Halachah and the expression of prayer and hoda’ah.

Both are needed for the complete rectification of the world.

Bringing the Two Together

The practical lesson is to cultivate both qualities in our daily lives.

Someone who loves learning Halachah should also make time to speak to Hashem, praise Him and give thanks for His kindness.

Someone naturally drawn to prayer and thanksgiving must also devote himself to learning Halachah and understanding how Hashem wants him to live.

Rebbe Nachman does not present these as competing approaches. They complement one another, and together they connect a person to the World to Come and open the way toward salvation.

The challenge is to approach both with excitement, energy and simcha.

May we be zocheh to develop a genuine love for Halachah alongside a constant practice of thanking Hashem. Through the combination of these two forms of avodat Hashem, may we merit the complete tikkun of the world and the coming of Mashiach, speedily in our days.

 

Shabbat Shalom u’Mevorach.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/2-generations-of-tzaddikim/ 

For a video presentation of this article: https://youtu.be/tfRFqfY4hQk

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Parshat Bereishit - The Voice of Hevel’s Blood

 BH

After Kayin murders his brother Hevel, Hashem confronts him with a remarkable statement:

“Kol demei achicha tzo’akim elai min ha’adamah” — “The voice of your brother’s blood cries out to Me from the earth” (Genesis 4:10).

Why does the Torah describe Hevel’s blood as having a voice? And why was the earth itself involved in the punishment for his murder?

These questions reveal a deeper understanding of the purpose of mankind, based on Rebbe Nachman’s teaching in Likutey Moharan, Part 2, Lesson 2, and Reb Noson’s explanation of the power of thanksgiving.

Adam, Blood and the Purpose of Speech

The Torah tells us that the first man was called Adam because he was created from the adamah, the earth. These words share the same Hebrew root, but they also contain another significant hint.

The name Adam can be divided into two parts: alef and dam.

Dam means blood, while alef represents Hashem, the One and Only.

Blood is the life force of the human body. The nefesh, the lower level of the soul, resides in the blood, which sustains a person’s physical existence and enables him to move, act and speak.

The word dam also hints to two contrasting possibilities. It is connected to dom, meaning silence, while its letters reversed hint to modeh, acknowledging or giving thanks.

Thus, the blood that sustains a person also provides him with the ability to speak. But that ability can be used either to express gratitude or remain silent.

Rebbe Nachman teaches that one of mankind’s greatest accomplishments is to give thanks to Hashem.

There is a distinction between shevach, praise, and hoda’ah, thanksgiving. Praise is associated with the bones, as we say in the Shabbat and Yom Tov Nishmat prayer, “Kol atzmotai tomarna, Hashem mi kamocha” — “All my bones shall say: Hashem, who is like You?”

Hoda’ah, thanksgiving, however, is particularly connected to dam, the blood, through its association with modeh (gratitude).

The purpose of Adam—alef and dam—is therefore to use the life force contained in his blood to recognize Hashem and give thanks to Him.

Revealing the One Within the Many

Reb Noson explains that our mission in this world is to discover Hashem’s unity within the enormous multiplicity of creation.

The world contains countless activities, events and experiences. People are occupied with business, work, society, current events and the ordinary concerns of daily life. Amid everything happening around us, Hashem’s presence is not always apparent.

A person needs to develop the ability to recognize Him within it all.

When someone notices a kindness, an unexpected opening or a breakthrough in his life and says, “Thank You, Hashem,” he is identifying the Divine source behind that particular event.

He is taking something from the multitude of creation and reconnecting it to Hashem’s unity.

This is a tremendous accomplishment.

Ordinary human reasoning understands one and many as distinct. A single unit is one, while multiplicity involves additional units. Yet emunah enables a Jew to recognize that the countless events of creation all originate from the One.

Rebbe Nachman teaches that this recognition, expressed through thanksgiving, is so significant that it draws the light and vitality of the World to Come into this world.

Speech becomes the bridge between them.

Through thanking Hashem, a person connects the many back to the One and draws nourishment and blessing into creation.

This is especially meaningful when a person is experiencing distress. In difficult circumstances, it is natural to become overwhelmed by fear, confusion or panic. Yet even then, a person can search for whatever kindness or opening he is able to recognize and thank Hashem for it.

Even when the gratitude is not wholehearted because of the suffering he is experiencing, the act of recognizing Hashem remains precious.

Thanksgiving Opens the Way to Prayer

Reb Noson explains that giving thanks is also the proper preparation for crying out to Hashem.

Chazal teach:

“Modeh al ha’avar v’tzo’ek al ha’atid” — A person gives thanks for the past and cries out concerning the future.

Before asking Hashem for what he needs, he should acknowledge what Hashem has already given him.

This does not mean that a person in distress should ignore his suffering. Rather, even while facing serious difficulties, he begins by identifying Hashem’s kindness and expressing his gratitude.

Having recognized Hashem’s help in the past, he can now ask for further assistance.

His prayer comes from a place of appreciation rather than from the feeling that Hashem has never helped him. That recognition opens his speech and makes his prayers more acceptable.

This order is already reflected in our daily davening. Much of the prayer service consists of praising and thanking Hashem. Only afterward do we proceed to our requests in the Shemoneh Esrei.

According to Reb Noson, this practice of thanksgiving is central to mankind’s mission: revealing Hashem’s unity and connecting this world to the World to Come.

With this introduction, we can understand the story of Kayin and Hevel more deeply.

Kayin and Hevel: Two Different Approaches

The name Hevel means breath, including the breath used in speech.

His very name therefore hints to the power of expressing oneself before Hashem.

Kayin, by contrast, is associated with the idea of a ken, a nest—something enclosed within itself. This hints to a more inward, constricted character, less inclined toward expression.

This distinction is reflected in their offerings.

Kayin brought an offering from the produce of the earth. Indeed, he was the first to initiate an offering to Hashem. Hevel, however, brought an offering from his flock, and Hashem accepted Hevel’s offering rather than Kayin’s.

To understand the difference, we must return to the relationship between mankind and the earth.

The earth supplies the sustenance necessary for human existence. Vegetation grows from it, animals depend upon it and mankind receives nourishment from what it produces.

That nourishment sustains the blood, which enables a person to live and speak.

The earth therefore contains the potential for mankind’s thanksgiving. Through the food it provides, a person receives the strength to recognize Hashem and express gratitude.

But the earth had already been cursed following the sin of Adam and Chava.

That sin involved several blemishes of speech.

The snake spoke falsely to Chava, claiming that eating from the Tree of Knowledge would give her godlike creative powers. Chava added to Hashem’s command by saying that they were forbidden not only to eat from the tree, but also to touch it. Adam, when confronted, blamed the woman Hashem had given him.

Each had damaged speech in a different way.

Because the earth provided the nourishment that sustained their capacity for speech, these blemishes also affected the earth.

Its potential to support mankind’s expression of thanksgiving had become damaged.

This helps explain the difference between the offerings of Kayin and Hevel.

Kayin offered produce directly from the earth, which had already been blemished. Hevel chose to bring from animal life, a higher level of creation and a step closer to mankind. He recognized that animals would eventually be offered as korbanot in the Beit HaMikdash.

His offering therefore represented a movement beyond the earth toward a higher form of Divine service.

Hevel, whose name evokes the breath of speech, chose an offering more closely connected to expressing praise to Hashem.

When Hashem accepted Hevel’s offering, Kayin became jealous and murdered his brother.

When a person uses his mouth to speak to Hashem, pray and express gratitude, he is accomplishing!

Why Did Hevel’s Blood Cry Out?

After the murder, Hashem asked Kayin:

“Ei Hevel achicha?” — “Where is Hevel your brother?”

Kayin replied:

“Lo yadati. Hashomer achi anochi?” — “I do not know. Am I my brother’s keeper?”

This was another blemish of speech: Kayin lied to Hashem.

Hashem responded:

“Meh asita? Kol demei achicha tzo’akim elai min ha’adamah” — “What have you done? The voice of your brother’s blood cries out to Me from the earth.”

Why does the blood have a voice?

We explained that dam, blood, is connected to modeh, thanksgiving. The blood contains the life force through which a person can recognize Hashem and speak to Him.

But Hevel’s blood had been spilled, cutting off its ability to express that thanksgiving.

Instead, it was now crying out from the earth, demanding rectification.

Ordinarily, a person first thanks Hashem and then cries out concerning his needs. Here, however, the blood could no longer express hoda’ah. Its voice had become a cry without thanksgiving.

This is the deeper significance of the voice of Hevel’s blood calling out to Hashem.

Why Was the Earth Punished?

The Torah continues:

“V’atah arur atah min ha’adamah asher patztah et piha lakachat et demei achicha miyadecha” — “And now you are cursed from the earth, which opened its mouth to receive your brother’s blood from your hand” (Genesis 4:11).

The earth itself was involved in concealing Hevel’s blood.

The commentaries describe the manner in which this occurred. Tosafot explains that the earth absorbed the blood so completely that no visible trace remained. Ordinarily, spilled blood leaves some indication before it is absorbed, but Hevel’s blood disappeared.

The Meiri describes an even more extraordinary possibility: the earth opened like a mouth, swallowed the blood deep inside and closed over it, resembling the way the earth later swallowed Korach.

Why would the earth conceal the blood, and why should it be punished for doing so?

Reb Noson’s explanation of the multiplicity of creation helps us understand.

The earth is the source of countless different activities and forms of life. In spiritual terms, it represents the multitude of creation, within which Hashem’s unity can become concealed.

When people become absorbed entirely in ordinary worldly activity—business, entertainment, pleasure and the endless concerns of life—they can lose sight of Hashem altogether.

Everything becomes part of the mundane world, without any awareness of its Divine source.

The earth’s swallowing of Hevel’s blood expressed this same tendency.

Instead of allowing the blood, with its potential for thanksgiving, to remain visible, the earth absorbed it completely into the multitude of creation, concealing its spiritual significance.

For this, it was punished.

Hashem told Kayin that the earth would no longer provide its produce to him as before. No matter how hard he worked it, it would not yield its strength to him.

Kayin had destroyed Hevel’s blood, thereby cutting off its ability to express hoda’ah. In response, he lost his direct access to the earth’s nourishment—the very nourishment that sustains the blood and enables mankind to give thanks.

A Midrash describes how the earth became closed off to Kayin, so that he could no longer receive sustenance directly from it and had to find other, indirect means of surviving.

His punishment thus corresponded to the spiritual damage caused by his crime.

The Tremendous Damage of Bloodshed

The murder of Hevel was not only the destruction of an individual life. It destroyed the possibility of that life expressing Hashem’s unity through thanksgiving.

This is why bloodshed is so severe.

The blood is the life force through which a person can recognize Hashem, speak to Him and reconnect the multiplicity of creation to His simple unity—achdut hapashut.

When Kayin spilled Hevel’s blood, he damaged that connection. When the earth swallowed the blood, it concealed that potential within the multitude of creation.

The rectification is to use our own life force properly.

Rather than allowing our speech to become silent—dom—we must become modeh, people who acknowledge and thank Hashem.

This is the practical lesson of the story.

Keep the Mouth Moving

In Breslov lore and literature, the mouth is compared to a millstone.

As long as the millstone continues turning, it grinds wheat and produces flour. When it stops, it produces nothing.

Our speech works similarly.

When a person uses his mouth to speak to Hashem, pray and express gratitude, he is accomplishing something.

But when he stops speaking and becomes absorbed entirely in his thoughts, worries and doubts, he can become overwhelmed.

Rebbe Nachman emphasized the importance of speech and described his mission as teaching people how to pray.

And the opening to that prayer is thanksgiving.

A person should accustom himself to recognizing Hashem’s kindness and expressing it aloud. Even when circumstances are difficult, he can begin by thanking Hashem for the good he has received and then ask for the help he still needs.

Every such expression reveals Hashem’s unity within the multitude of creation.

May we be zocheh to use the precious gift of speech properly—to praise Hashem, thank Him and speak to Him continually. Through our thanksgiving and prayer, may we rectify the damage caused by Kayin, reconnect the world to Hashem’s unity and bring creation toward its complete tikkun.

 

Shabbat Shalom.

Meir Elkabas

This article also appears on the BRI breslov.org website: https://breslov.org/the-voice-of-hevels-blood/. 

For a video presentation of this article: https://youtu.be/ZlIPWXIQqRI:

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