After spending 120 years building the ark, Noach finally enters it. He did not enter in response to Hashem's command, but because the flood waters had reached his ankles and he fled inside. The commentators criticize Noach for this delay, calling him a man of small faith. Did Noach really not believe that the flood would come? The
Shaarei Derech
explains that there is a difference between faith based on intellectual knowledge and faith that contains emotional certainty, which propels the person to live and act by that faith. Certainly, Noach knew that Hashem would flood the earth, but he never internalized that belief. In order to act, Noach needed an external stimulus, the waters at his ankles. Rabbi Gifter focuses on this point, that absolute faith requires no external stimuli. And this is precisely the challenge we face today, notes Rabbi Frieman. Many Jews observe Torah and mitzvot, but much of this observance is external, without the inner passion and joy that true faith and commitment would evoke. This may be compared to someone who seems perfectly healthy on the outside, but has an illness that other do not know about. We must feel the joy of Judaism in our "kishkes." As Rabbi G. Rabinowitz points out, we all know there's a Creator, but do our everyday actions in business or society reflect that knowledge? Has it penetrated our inner core?
How do we bridge this disconnect? Rabbi Frieman suggests we be consistent in our davening and in our learning. We will begin feeling the connection to Hashem, and every time we pray or study Torah, we will strengthen that connection. But it is not enough to have the perspective of a life based on faith; one must actualize it, notes the
Sefat Emet
. Our goal should be to feel happy every time we do a
mitzvah
, writes
Mizkeinim Etbonan
citing the Steipler. The
Ohr Doniel
cites an analogy from the Steipler. The Torah compares man to a tree of the field. As long as it is attached to its roots, a tree can bear fruit. However, once it is cut off it can no longer grow. Similarly, we must feel the nourishment coming from our roots, providing our lifeblood and our excitement in doing
mitzvot
. This excitement is what we must transmit to our children.
This passion was missing from Noach's faith. This disconnection from his roots was why Noach did not succeed in influencing his generation to change, unlike Avraham Avinu who created many converts.
Rabbi Y. Berkowitz discusses love and awe of Hashem and how they are interconnected. We are commanded to believe that Hashem loves us, but we must be careful not to let that undermine our fear of the Almighty and expect Hashem to forgive our transgressions. A good parent must often dispense "tough love" to teach a child that his actions have consequences. General permissiveness does not express love, but rather weakness. Similarly, Hashem wants to prepare us for the ultimate joy of spending eternity in His presence, and therefore punishment comes as a consequence of sin, not as revenge. It is meant as a corrective measure, so that we will merit the ultimate pleasure of eternity in
Gan Eden
.
Although Noach was full of love for Hashem, continues Rabbi Berkowitz, his lack of faith was in fear of Hashem, for he could not fathom that Hashem would carry out his decree and enforce the consequences of sin.
Rabbi Pincus explains further that faith is beyond our understanding. How can One who has infinite love also punish so consummately? This was Noach's dilemma. Noach didn't pray for his generation because he couldn't reconcile these two aspects of Hashem. Since he did not pray the prophet refers to the flood as, "the waters of Noach." Contrast this with the rent clothing and prayers of Mordechai as soon as he heard of Haman's evil decree. Certainly, Mordechai understood God's unlimited love, but he also feared Hashem and the consequences of sin.
We must work on developing this fear of Hashem, for we are inclined to rely on God's love and His desire to forgive us. Fear and awe of God is grounded in one's ability to follow Hashem's command - even when it goes contrary to our personal logic.
When a person believes in the power of free will but discounts the negative consequences of our poor choices, he can get caught in a constant inner struggle between faith and lack of faith. Do I really believe the world was created for me, and if I cause a group to curtail their Torah study five minutes early, there will be ripple effects throughout the universe? Conversely, do I believe that my one act of kindness also has such cosmic ripple effects? If we can internalize these concepts and live our lives constantly with these thoughts, we will achieve true, full faith.
The
Divrei Yisroel
writes that the description of Noach as one of little faith refers not to his faith in Hashem, but rather in his lack of faith in his own merit to be saved. Noach had no doubt Hashem would bring the flood, but he waited until the flood waters reached his ankles because he had little faith in himself and his own worthiness. Full faith and belief in our Creator takes many forms, including faith in ourselves as reflections of His image. Perhaps the greatest challenge of every Jew is to internalize the faith we are born with so that we can truly attain our potential as human beings and as God's emissaries on earth.