Noah is often criticized, especially when compared with other biblical characters. The greatest disappointment however, may be that he could not fully live up to his own potential.
Noah’s beginnings are filled with hope, with word-plays on his name hinting at relief and grace: His father names him “Noah,” saying, “This one will provide us relief (yenachameinu),” though his name actually means “rest.” Noah (נח) also finds grace (חן) in God’s eyes. Living ten generations after Adam and before Abraham, he echoes Adam, who was tasked to “work and preserve the land.” Noah emerges from the ark and becomes “a man of the land.” Yet, both of them sin and are punished by God.
Noah is introduced as “a righteous man in his generation,” yet the midrash questions if this was only relative. He “walked with God,” but had he lived with Abraham—who walked “before God”—he might not have stood out. The Zohar contrasts the two sharply: Noah never prays to save others, while Abraham pleads with God on their behalf.
The midrash also compares Noah to Moshe. This at first seems far-fetched. However, their stories contain the only two mentions of a tevah (ark) in all of Tanach, both of which were built to save people’s lives. Yet, their paths diverge when it comes to their spiritual growth. Bereshit Rabbah teaches: Noah shifts from “a righteous man” to “a man of the land,” while Moshe transforms from an “Egyptian man” to “a man of God.”
Noah’s story is a poignant tale of great promise that took a tragic turn. He lacked what Abraham and Moshe possessed: optimism about humanity’s potential and faith in the Jewish people. This outlook enabled them to become their best selves and great leaders. Shabbat Shalom🇮🇱 -Karen Miller Jackson
Karen Miller Jackson 