Today, the 17th of Cheshvan, on the day the Flood began, we offer our readers the article “The Spiritual Ark,” prepared by Rabbi Mendel Fogel for the magazine “Derher.” Through the story of Noach and the teaching of the Baal Shem Tov, the author reveals the profound meaning of the ark as a spiritual refuge that helps a person preserve a connection with Torah and prayer even in difficult times. But the main thing is to learn to carry this light further, into everyday life, filling the world around us with holiness.
The Spiritual Ark
THE GREAT FLOOD BEGAN ON THE 17TH OF CHESHVAN IN THE YEAR 1656 (א’תרנ”ו). THE ALMIGHTY SENT IT TO PURIFY THE EARTH OF PEOPLE SUNK IN DEPRAVITY. THE ONLY ONES WHO SURVIVED WERE NOACH, HIS FAMILY, AND REPRESENTATIVES OF EVERY SPECIES OF LIVING CREATURE, WHO FOUND REFUGE IN A SPECIALLY BUILT ARK. A YEAR LATER, ON THE 27TH OF CHESHVAN 1657 (א’תרנ”ז), THE EARTH HAD COMPLETELY DRIED, AND THE ALMIGHTY COMMANDED NOACH TO COME OUT OF THE ARK.
COMPILED BY: RABBI MENDEL FOGEL
“Teivah” (ark), as the Baal Shem Tov explains, also means “word.” In order to overcome life’s trials and not drown in the “waters of the flood” of material concerns that constantly threaten to engulf us, one must enter into the “word,” immerse oneself in the words of Torah and prayer.
The ark also symbolizes the revelation of Divinity that we will see with the coming of Moshiach. In the ark, wild and domesticated animals, predators and herbivores, lived in peace. The same will happen in the days to come, as the prophet says: “And the wolf will live alongside the lamb” (Yeshayahu 11:6).
Based on the above, it might seem that the situation in which we fulfill the command “Enter the ark, you and all your household” (Bereishis 7:1) is ideal for spiritual growth. However, the truth is that we enter the ark with the purpose of leaving it – “Come out of the ark” (Bereishis 8:16).
Although the ark represents a safe refuge conducive to spiritual growth, it is intended not only to protect those within it but also so that a person emerges from it strengthened. Just as the Almighty commanded Noach to enter the ark so that he might survive, He then gave him the instruction to come out of it. This symbolized a new stage in Noach’s spiritual work: to restore the ruined world and exert influence upon it. Similarly, our spiritual refuge and elevation in Torah and prayer must help us return to the world stronger and more resolute, in order to bring to life our mission – to build a dwelling place for the Almighty in the material world.
For this to happen safely and successfully, one must first carry out the command “enter the ark” – that is, immerse oneself in the words of Torah and prayer; and only then fulfill the next instruction – “come out of the ark.”
This dynamic is especially manifested in the contrast between the months of Tishrei and Cheshvan. Tishrei is the time when a Jew rises above his natural reality, “is inside the ark,” and it is precisely in this way that his spiritual work proceeds in this month. But the ultimate goal is the service of Cheshvan, when he is to return to his natural state, in order to build a dwelling place for the Almighty precisely in the lower worlds.
However, the sequence is of decisive importance: the service of Cheshvan will bear fruit only if we have worked properly in Tishrei. This guarantees that even after emerging from the “ark of Tishrei” and returning to the everyday materiality of “Cheshvan life,” a person will be able to influence the world and bring light into it – including the light and revelations that were manifested in Noach’s ark, as mentioned above, and will be visible and tangible in the era of Moshiach.
In the story of the Flood it is noteworthy that Noach was required only to fulfill the command of the Almighty: to build the ark and feed the animals in it – and everything else happened “by itself.” Those who tried to prevent Noach from entering the ark did not succeed, and the animals entered there on their own, and all of them lived in the ark in peace with one another.
The Sages said: “I was created to serve the Almighty.” When a Jew does what the Almighty has commanded him, everything necessary is brought about by itself.
This idea is illustrated by the following story about the Baal Shem Tov. Once he needed money, and he set out for the home of a wealthy Jew. The Baal Shem Tov knocked on the door but did not wait for it to open, but immediately turned and walked away. The owner of the house, having opened the door, ran after him and himself offered him help. When the Baal Shem Tov was asked about the reason for his action, he explained: sustenance comes from the Almighty, but the Torah says: “The Almighty will bless you in all that you do.” Fulfilling “in all that you do,” he took an action – he knocked on the door. Having carried out his part, he relied entirely on the Almighty to fulfill His.
Given that far from all the stories about the Baal Shem Tov have reached us, the very fact that precisely this one was preserved testifies to its value and the lessons it carries for our lives.
The lesson is that a Jew can attain a state in which his entire being is concentrated exclusively on serving the Almighty. And if he devotes himself to this, the Almighty will take care of everything else without additional effort on the part of the Jew.
Conclusion. Just as Noach’s ark protected not only him but also his family and representatives of all living creatures, so too the protection and guidance that we find in the words of Torah and prayer must extend not only to ourselves. We are obligated to bring our families into this spiritual “ark” and, ultimately, to elevate the entire world. All this will be completed with the coming of Moshiach – soon, in our days!
(Based on a talk at the conclusion of Shabbos Parshas Chayei Sarah 5740 and a talk on Shabbos Parshas Noach 5745.)
