Midrash Rabbah (29:5, end of Parashas Bereishis) teaches us an intriguing lesson concerning Noach. We find that Hashem acts with kindness to the people of later generations in the merit of people of earlier generations. (Z’chus Avos would be a classic example.) We can infer an important concept from the pasuk, V’Noach matza chein b’einei Hashem; “Noach found grace in the eyes of Hashem.” In what merit did Noach find this unusual grace (which spared him from death with the rest of humanity)? The answer is: B’zchus toldasav, “in the merit of his offspring.” Apparently, the juxtaposition of Noach finding favor upon the pasuk which records Noach’s offspring is reason to posit that Noach was saved due to the righteous descendants that would one day descend from him.
At first glance, the righteous offspring to which the Midrash alludes must be the many righteous people who, over the years, would descend from him. Since this Midrash derives this idea via juxtaposition, however, it must be referring to Shem, Cham and Yafes, Noach’s three sons. Shem was truly righteous; he even founded a yeshivah in which he and his grandson, Eiver, taught Torah. Indeed, Yitzchak Avinu and Yaakov Avinu were alumni of this yeshivah. Although he was not known for his righteousness, Yafes was probably a refined and decent, respectable human being. Cham was far from worthy. This is evidenced by the shameful manner in which he treated his father during Noach’s state of intoxication. His offspring were no better, certainly nothing to write home about. In what merit did Noach’s three sons save him?
Horav Yaakov Kaminetsky, zl, analyzes the words, tamim hayah b’dorosav, “perfect in his generations,” which has catalyzed much debate in Chazal. Was Noach perfect only in comparison to his contemporaries, or had he lived in a period during which society was G-d-fearing, morally upright and ethically correct, he would have been a superstar? Chazal compare Noach’s ability to isolate himself and his family from the noxious spiritual odor which permeated the inhabitants of that generation to one who has a flask of balsam sealed as tightly as possible, which is found in a graveyard. If the odor of the graveyard does not affect the sweet-smelling balsam, it indicates that the fragrance is of a very high caliber. Clearly, if the flask would be situated in more agreeable surroundings, its pleasant fragrance would be even more discernable.
The Rosh Yeshivah understands the debate concerning Noach’s perceived righteousness as resulting from his failure to reach out to the members of his community successfully. What kind of tzadik is successful in only protecting himself? His failure to save his generation is a stain on his spiritual identity as tzadik. Others contend, however, that conditions in the streets were so morally depraved that he could not chance integrating himself — and certainly not his family –into the world-at-large. Noach was like the tightly sealed flask of balsam which could not tolerate any breach in its seal for fear that the noxious odor of the environment would contaminate it.
What were the results, the fruits of Noach’s overprotecting his family? He had fine offspring. Thus, he sacrificed what might have been minimal success in outreach to save his family. Thus, his three sons and daughters-in-law would now propagate the world anew with a healthy, spiritual and moral standard for living. For Noach, this was an amazing accomplishment considering where and when he lived. It was this achievement that secured Divine compassion, sparing him and his family from certain death. Noach was saved in the merit of the manner in which he succeeded in raising his sons during a period in history when no one seemed to care about anything but themselves.
How did he do it? Parents throughout the globe who dedicate their lives to Jewish outreach, to establishing yeshivos in areas yet to be inhabited by a community of Orthodox Jews, do so with much mesiras nefesh. It means watching your children like a hawk, monitoring their friends, observing whom they see and where they go. At times, children may resent being “different,” but, in the end, it is the only appropriate way. The home becomes the mini teivah, ark, that separates one’s family from the many adverse influences that permeate a non-Torah centered community. My wife and I did it, successfully raising a Torah family from which we are blessed with incredible nachas. In the end, these same children who miss out on a plethora of frum friends and all of the positive fare that occurs in a frum community develop a greater sensitivity to all Yidden – especially those who are not as frum as they are.
At the end of the day, the mitzvah/obligation of v’shinantam l’vanecha indicates that our children take precedence. Successful outreach at the expense of one’s children is flawed and irresponsible. We have options and varied guidelines, all under the advice of daas Torah. No on questions that kiruv is not just valuable – it is crucial to the continuity of Klal Yisrael. Like every endeavor, it understandably requires seichel, common sense, and adherence to the direction and rules which our gedolim established. Veritably, one whose seichel quotient leaves much to be desired should really not be in kiruv in the first place. He can do more harm than good. The most important point is that it can be done, and it has been done successfully. One must be sincere in his goals and work ethic. Hashem will take care of the rest.
