At first glance it seems the offering Noach brought after surviving the deluge was so overwhelmingly pleasing to G-d that He promised He would never destroy the world again.

Yet the verse goes on to attribute G-d's pledge to the fact that 'the inclinations of man's heart is evil from his youth' — man is at a disadvantage, since the instinct to engage in evil begins at birth and the good inclination only kicks in at adulthood, at the age of thirteen. G-d seems to be saying that He can't hold man responsible since He created man with a handicap.

Which one is it?

What was so special about Noach's offering that it is the only one that in all of Torah is known for its ריח הניחוח — 'the' most pleasing scent? Elsewhere the simple termריח ניחוח, pleasant smell — absent the 'ה' הידיעה, the definite article — is used to indicate G-d being pleased.

The Midrash Rabba sees in this emphasis an allusion to a very defined future 'scent'.

G-d smelled ריח הניחוח — the pleasing aroma” — He smelled the [future] ריח —aroma of Avraham our forefather emerging from the fiery furnace. He smelled the aroma of Chananya, Mishael, and Azarya rising from the fiery furnace… he smelled the aroma of the generation of persecutions… (ב"ר לט ד)

How are we to understand the connection between these three future displays of heroic devotion in the context of Noach's presenting an offering? Was Noach's 'sacrifice' somehow the catalyst to motivate them?

In Pirkei D'Rebbe Eliezer it asserts that the offering of Noach was a קרבן תודה —thanksgiving offering. After all Noach survived a difficult and dangerous journey at sea, one of the four categories of dangerous situations one endures that compel one to bring a thanksgiving offering.

One who survives a life-threatening experience is transformed. After facing death and being saved one realizes that we are placed on earth not merely to survive but to devote ourselves fully and unconditionally to promoting כבוד שמים — honor of Heaven in all we do.

The presenting of an animal offering upon an altar is symbolic of our sensing the need to devote ourselves completely as well, in our relationship with G-d, even at the expense of our lives if that is what is called for.

Noach introduced into the DNA of the new world he was tasked to recreate, an ability to step back and contemplate one's existence and defy the instinct of evil, which is inherent from birth, and commit our entire being to fulfilling G-d's will.

Noah was the first to introduce this notion of an offering whose aroma was especially pleasing to G-d. Unlike Hevel whose offering was in tribute of G-d's providence in his life; unlike Adam whose sacrifice was given as contrition for a sin, this was an act expressing total submission to G-d.

It was from within this seed that sprouted the willingness of Avraham, Chananya, Mishael, and Azarya to fearlessly and defiantly jump into the furnace of their tormentors in a remarkable display of sanctifying G-d's Name. But they miraculously survived. It was the many future generations of martyrdom when our ancestors valiantly gave their lives declaring before the world 'Hear O Israel, Hashem is our G-d, Hashem is the One and Only', that will enthuse a world with their scent.   

This resolves our original dilemma. It was this new reality that was introduced into the world, that now allowed it to eternally exist, never again to be destroyed, even though man has an inherent disadvantage of being born with an evil inclination.

There is now assurance that the descendants who inherited this trait will inevitably continue to defy the odds of their handicap and prevail so remarkably time and again, until such time that the entire world will be swept up within this reality.

A woman in Israel, a former classmate of my eldest daughter — when we merited to live in Israel over thirty years ago — shared with her a remarkable perspective on our roles as Jews considering this past year, and current events. I would like to share a segment of her essay.

A person loses their closest relative, and on that fresh grave, with a heart broken into a million pieces, what does one say?

Yisgadal V'Yiskadash Shmei Rabba!

But how? At this moment He took from us our most beloved. We just covered his grave with dirt, how is it possible?

How can we disconnect from the pain; detach from the trauma; forget maybe even our anger? How can we ask that His Name grow exalted and be sanctified in the world?

We can, because it is an instant where we confront the absolute truth!

When a Jew departs this world, ascending upon high, there is no more appropriate time to remind those he left behind, not just why did he die, but for what did he live, and why is there 'life' still!

We are all here on this earth to grow exalted and sanctify His Name. This is the message we accompany the deceased on his journey upward. We are here, remaining on earth, remembering. We will continue the mission, his path, his all, to sanctify His Name. 'Your life was not in vain, your death fortifies our memory of you, and this merit will stand by you there, in the place you are heading.'

A year ago, twelve-hundred Jews were murdered. All for one reason. They were Jews.

For three-thousand and five-hundred years we are being killed for being Jews. We were and still are scattered throughout the world. We could have assimilated. But we didn't. Those who chose to are no longer part of us. But we have continued. We faced riots but kept going. We endured blood libels but didn't stop. We were expelled but didn't give up. We encountered pogroms and survived. We suffered Auschwitz and persisted. We always continued. Because we have a destiny. Because we have Torah. We chose to suffer rather than abandon or weaken our resolve. It was our source of life, our oxygen, our atmosphere. It granted us vibrancy and joy. It was worth experiencing pain if we have our Torah, because it is the taste of life itself.

Precisely this year, after all the tragedy, a year of anguish, amidst a battle for our existence, more than any other time is it appropriate to recommit our allegiance to Torah. To fortify anew the wellspring of life, the sense of mission, and rejoice in that privilege that we are so fortunate to be a part of. Yes, despite the price. Yes, despite the pain. Yes, despite the tears, and our inevitably pinched hearts. Despite it all, we are ready and happy to pay whatever price, to merit a life of Torah, an elevated existence, a holy life. More than any other year may we embrace the Torah and dance! A year where we have seen how those who have no Torah have stooped to the lowest and most vile of levels. Who more than we know how fortunate we are, and how we must rejoice over that fact.    

The Holy One blessed be He will say to His entourage on high, "Look at my beloved children, who forget their own suffering, and engage in my delight!"

Yisgadal V'Yiskadash Shmei Rabbah!

May our joy be a merit for the souls of all our brothers and sisters!

באהבה,

צבי יהודה טייכמאן