The Light of Judaism

In contemplating this week’s annual Torah portion, which is Noach (Noah) I have considered some interesting points for reflection. First, the “three brothers” (Shem, Ham, Japheth), these represent three races of humankind but not in the sense of ethnicity or physical characteristics rather the Kabbalist's teach us that these “races” are three types of consciousness:  the bestial or material, the faithful or psychic, and the spiritual or elect, the latter representing the Community of Israel – spiritual humanity. Ham, as you might imagine, the one Noah curses, holds the place of Cain, whom the Creator cursed and exiled, and made to wander the earth like a beast of the field. Thus, Noah’s three sons teach us that these three races of humankind remain after the flood, and are integral to the revelation and realization of the Mashiach (Messiah) Consciousness. Indeed, for they are gradations in the development and evolution of human souls towards the Highest state of consciousness (mochin d’gadlut), and at the outset, though souls may incarnate in human form, until they become spiritual and are chosen, touched by the Holy Light and Spirit of the Infinite, they are not a true human being, the image and likeness of Adam (True Humanity).

Note: This story is not about physical things rather it is all about creative evolution, and the progression of the evolution of life, material and spiritual towards its fruition in El Elyon, the Supreme (Keter).

Quite naturally, this evolution proceeds in a wave-like motion (gilgulim) through progressions and regressions, the flood being a very severe regression; but in the midst of any regression, what’s needed for the next progression is worked out and made manifest, and therefore the progression transpires, moving further forward than before.

For example,  Noah was a great tzaddik (righteous man) in his generation, in his time and place; but he was an imperfect tzaddik, and in a greater, more righteous generation, he would not have even been considered a holy tzaddik at all, but rather, perhaps a benoni (average man), an intermediate soul, neither righteous nor wicked. He is a “tzaddik” in comparison to his generation of the wicked, or evildoers, not in a generation of righteous and holy ones, or souls of a higher grade. Thus, indeed, he becomes drunk, falls into sin and does not resemble the truly great tzaddikim that will come after him, not even close!

Consider Abraham and Sarah, the grandfather and grandmother of all of us – spiritual humanity; Noah and his wife does not hold this place, but they do, the first true tzaddik and shechinah consort. Abraham guards the sign of the covenant, entertains archangels, and when he is informed of the impending heavenly decree or judgment against the cities of the wicked, he prays and speaks with God, invoking mercy and compassion, seeking to nullify the heavenly decree. Noah, however, does not guard the sign of the covenant, nor entertain archangels, nor plead for mercy or do anything to try to nullify the heavenly decree – truly he was not a tzaddik, a righteous and holy one!

From the patriarchs, to Moses and the great prophets, we see an evolution of holy tzaddikim of greater and greater gradations of spiritual realization, Mochin d’Gadlut and Chabad, and in between these progressions there are regressions, though not as severe as with the generation of Noah and the flood. If Noah was a “tzaddik” of his generation, then clearly we understand the need for a purging and a complete restart!