Noach and Avraham Avinu lived ten generations apart. Noach was the progenitor of mankind following the Great Flood that decimated the world’s population. Avraham Avinu became the first Patriarch and father of the Jewish People. The Torah attests to Noach’s righteousness, calling him a tzadik and tamim, a righteous and perfect man. Regarding the Avos, however, the Netziv (introduction to Sefer Bereishis) explains that they were distinguished by an even broader designation: yesharim, individuals whose integrity, moral clarity and unwavering commitment to Hashem permeated every aspect of their relationships and conduct.
So, Noach was good; Avraham was apparently better. We can glean this from their respective legacies. Avraham’s legacy has endured throughout the millennia. We, as a nation who adhere to the Torah, are a living testament to Avraham’s teachings. Every Jew is a child of Avraham – a ben Avraham, Yitzchak v’Yaakov. Noach’s descendants are Bnei Noach, his influence limited primarily to his son, Shem, and, to a lesser extent, to Yafes. He seems to have failed in reaching out to Cham whose moral turpitude was his identity.
Clearly, Noach had to deal with a generation that was far more distant from morality and spirituality than were members of Avraham’s generation. Perhaps this is why he adopted a limited and reclusive approach to outreach. If he wanted to protect his immediate family from external evil, he had to remain home with them. This limited his kiruv efforts.
Avraham’s generation, albeit idol worshippers, were more morally and intellectually refined. This allowed the Patriarch to move freely among them. He also did not have children of his own at home until he had aged considerably.
I think, however, that we need to consider more. Noach and Avraham had varied foci in their kiruv approach. Noach reacted; Avraham was proactive. He did not wait for the people to come to him. He went to them: V’es ha’nefesh asher asu b’Charan; “The souls that they made in Charan.” Avraham created students. He taught, challenged and expected commitment. He was acutely aware that drawing close to Hashem is not a one-time deal. His was not a superficial “drive-by” approach. He expected commitment. As Targum Onkeles writes, D’shabidu l’Oraysa; “He obligated them to connect with the Torah.” It would not be easy. It would not be a quick fix, but nothing enduring comes easily.
The take away is: Inspiration is wonderful, but it does not change a person. It is like listening to a great speaker or listening to/participating in, emotional singing. These moments are moving, but do they last? People must be challenged to grow, or they will remain static. They must accept responsibility and commit to a higher standard. Otherwise, the day after the emotional inspiration, they return to business as usual.
Authentic outreach is not measured by how many attend a service, a Pesach seder, a Shabbos meal, but rather, by how many commit themselves to act differently. Our outreach must be accompanied by demands, or we will end up like Noach, saving ourselves and our immediate family – and not even all of them. It was Avraham Avinu’s boundless love and uncompromising expectations that transformed him from a righteous person into the Patriarch and father of our Nation.
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