Parshat Noach
by Rabbi Avi Billet
One of the early instructions given to Noach is to make a “Tzohar” for the Ark. What is Tzohar? While many people are likely familiar with what Rashi says (which we’ll get back to), it is interesting to note that Rashi’s presentation (though he’s really noting different opinions) is not exhaustive.
The discussion surrounding what Tzohar (spelled צהר) means is based in the question of what the original Hebrew refers to. For example, צהרים refers to the light of midday, as even in modern Hebrew, whether one is לפני (before) the צהרים (in the morning) or אחר (after) the צהרים (afternoon) is a clear distinction in time that is based on High Noon. Does צהר come from צהרים?
The Gemara in Sanhedrin 108b says it does! צהר תעשה לתבה, אמר רבי יוחנן: אמר לו הקדוש ברוך הוא לנח: קבע בה אבנים טובות ומרגליות, כדי שיהיו מאירות לכם כצהרים. Rabbi Yochanan explains that God told Noach to take precious stones that would illuminate like the day (צהרים).
Rashi’s summary notes two views of what צהר means, either a window (as noted) or a precious stone that illuminates – both of which are meant to have us understand that צהר refers to some kind of light source.
The second interpretation Rashi mentions is harder to connect to a root word – after all, צהר does not mean a stone! Rabbi Ovadah MiBartenura suggests that the word צהר is equivalent to זהר (which means light, or illumination), based on a very simple principle in Hebrew that allows for equating letters that are formulated using the same part of the mouth – in this case, זסשר"ץ. [Anyone familiar with his style could predict that Rav Shimshon Rephael Hirsch would do the same thing – and he does!] He even extends the interpretation beyond זהר, suggesting that a זהורית is actually the name of a precious stone which illuminates!
Rashi’s summary, however, is not precise, as there are questions which need attention. One window? More? One stone? More (like the Talmud says)? What kind of stone? Is there any significance to the stone?
To the last question, Targum Yonatan suggests that Noach was told to go to the “Pishon River” (see Bereshis chapter 2) and procure a special stone from there, specifically for the purpose of illuminating. R’ Yaakov Kaminetsky pointed out that this particular river was noted for the special stones that could be found there (2:12) – the Bedolach and the Even HaShoham.
Midrash Aggadah – like the Talmud – refers to many illuminating stones that would “give light for them like daylight.” The Midrash there also offers a second opinion referring to a single window through which Noach would be able to see what was going on outside.
R Levi in the Pesikta offers that it was a window in which he’d hang precious stones (expanding on what we’ve seen until now). When the light illuminated them, he’d know it was daytime; when they were dull, he’d know it was nighttime. (This leaves unclear where the root צהר fits in.) Why he couldn’t just look at the window – without any stones – is not made clear, unless the window was translucent, and not transparent.
Ibn Ezra notes the possibility that there were a number of stones (the text just doesn’t go into that kind of detail), but he also jumps on the words ואל אמה תכלינה מלמעלה to note that a single stone would have been rather large – 1 cubit by 6 cubits. Noting that the word צהר comes from צהרים (in Tehillim 91, and as we’ve seen), he also opens the door to it coming from יצהר, which means oil, a fuel commonly used for illuminating dark places (to state the obvious). He also rejects the notion that some suggest, namely that the צהר is the opening of the Ark referred to in the same verse.
Radak, in noting the three options thus far presented (window, stone, oil), shows a clear preference for the oil interpretation, saying ובאמת הכין נח שמן לנר בהכינו כל צרכיו, under the assumption that a window was otherwise above them (some kind of skylight), which would likely be useless during the 40 darkened days of rain, as well as at night.
Chizkuni also mentions the יצהר (oil) connection, while suggesting (as does Malbim) that any window would have been protected by some overhang, and would have hardly been used to allow light in, but would be used more for allowing the birds to be sent out later on.
Ro’sh offers two gematrias, that צהר (295) equals לאור האבן – to the light of a stone (Baal Haturim says this one too, based on the Gemara quoted above). Or that צוהר (spelled with a ו, now 301) equals אור חלון – the light of a window. These are meant to support the opinions Rashi records, while not specifically picking a side.
Bringing together all of the opinions noted thus far, Rabbi Baruch HaLevi Epstein, in his Torah Temimah, compares Noach to Lot and his wife, who were told not to turn around on account of their being unworthy of seeing the downfall of the people in Sodom. Similarly, Noach is presumed to be worthy to himself be saved (along with his family) but not to see the wicked of his generation meet their doom.
This view follows the opinion of R Yochanan that is דורש לגנאי, that says Noach was only a צדיק in comparison to those of his generation.
The goal of any illuminating stones would only be to give light to those who are inside. A window would allow (minimal) light in, but would also allow those inside to see what was going on outside. The “minimal” note in the previous sentence is simply because he doesn’t feel that one window would do much, when considering how large the Ark was. Were there an actual window (per that point of view), Torah Temimah writes, there would have been a need for MANY windows, and the notion of the word being used in the singular would be no different from when Yaakov said in the singular (at the beginning of Vayishlach) “I have an ox and a donkey,” or when the Torah describes the plague of frogs, noting that “a frog” came out of the river.
It is the insight of Torah Temimah which “opens the window” for our own takehome lesson.
The jury is out on Noach as to whether he did all he could or didn’t do enough to save the people of his generation. Surely, their being doomed to die in a flood was God’s choice, but the question is always whether there might have been a chance to reverse God’s decree. We know from the story of Yonah that the people of Nineveh were given that choice and that chance, and they changed their ways to produce an outcome in which they were not destroyed. Could Noach have had that same success? We don’t know, as we don’t know what he did, or whether it could be considered sufficient.
But we do know that he was told to make a צהר, and virtually everyone agrees that in some form or another, he was instructed to have light in the Ark, and that light was because there is a need to prepare to be able to illuminate the darkness.
When we speak of light, and when we refer to darkness, we are not preparing for a flood. But we have to take the instruction given to Noach, and ask ourselves how we are preparing to illuminate. Are we bringing light to those who are experiencing darkness? Are we doing what we need to in order to bring ourselves out of the darkness we are experiencing?
Whether it is support for people suffering in Israel, or those on the ground who can help those in need – that is one kind of light for the darkness. If we are at a standstill in our relationships, taking important steps to rekindle the flame of connection, whether with a spouse, a child, a parent, a sibling – that is bringing light to the darkness. And if it is in our relationship with God which feels stale, bringing in Torah, re-embracing the experience of Tefillah, reading about it, wanting to challenge oneself to rise and to grow, that too is bringing light into darkness.
Noach was told צהר תעשה – which literally means “You must make the Tzohar.” No one can do it for you, Noach. You must make it happen yourself.
Surely there are others who are capable and willing to be of help. But ultimately, the Jew knows that our existence is defined by each of us taking personal responsibility for where we are individually headed. A community is an amazing resource! But in the end, אין הדבר תלוי אלא בי means that I must take the bull by the horns, and create my own light – to shine on others, and to illuminate my own path in the road of life.
