Noach 5785

At the beginning of Parshas Noach, G-d resolves to destroy the world because of the sins of the generation of the flood. What was the nature of these sins? The Torah tells us (Beraishis 6:11) that “the earth was corrupt before G-d and the earth was filled with wrong-doing (חמס). When Hashem decides to destroy the world, He tells Noach (6:13) “The end of all flesh is come before Me for the earth is filled with wrong (חמס).” The Torah uses the term חמס to describe the sin that seals the dire fate of mankind. What is “חמס” ? Rashi tells us that חמס refers to robbery. He quotes the Gemara in Sanhedrin 108a: ולא נחתם עליהם גזר דינם עד שפשטו ידיהם בגזל (“The sentence to destroy them was only sealed when they extended their hands and engaged in robbery.”).

It makes sense that G-d would destroy a world that was steeped in murder and immorality. But why should the world be destroyed for robbery, which granted is a bad thing, but not nearly as evil as murder and sexual immorality? Moreover, the Talmud Yerushalmi specifies that the robbery was for very small amounts. (Yerushalmi Bava Metzia 4:2).  Does it make sense that G-d would destroy the world because of such minor robbery?

The Talmud Yerushalmi describes the nature of the robbery. The seller had a box of lupines. Each person came by and stole less that the value of a perutah, which is an amount so small that the robber cannot be brought to court. At the end of the day, the seller had lost his merchandise and had received no money. Yet he could not prosecute the robbers.

Rav Shimshon Raphael Hirsch ZT”L explains that although חמס is a wrong that is too petty to be judged in court, nevertheless if it is committed regularly, it will gradually ruin society. Society becomes corrupted in stages. The first step is the gradual corruption of morals, which initially has little impact on everyday life. Stealing small amounts will seemingly not have a major impact. But eventually the “underhand dealing by cunning, astute dishonesty, craftily keeping within the letter of the law” will cause society to fall apart. Man’s conscience will be weakened, and consequently the institutions of commerce, law and society will deteriorate. As it says in Yechezkel (7:11): ”Lawlessness (החמס) has grown into a rod of wickedness.” Unfortunately, we see unchecked petty crime and signs of such lawlessness in America today.

We learn from the Torah that it is critical that we always maintain the highest standards of morality, even when only small matters are involved. We need to resist the temptation to find sneaky or clever ways to avoid paying what we know is due. The Torah tells us (Devarim 6:18): “You shall do what is right and good in the eyes of Hashem.” The Ramban explains that one should attempt to refine one’s behavior in every form of activity in order to always do what Hashem would consider “right and good.” In contrast to Noach’s generation which took advantage of every opening or loophole, we should attempt to do what Hashem would want in every interaction, large or small. In that way, we can build a world where Hashem will rejoice over His people. As it says in Shir Hashirim (4:16): “Awake, O north wind, come, O south wind! Blow upon my garden, that its perfume may spread. Let my beloved come to his garden and enjoy its luscious fruits!”