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שיעורים לפי נושאים
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פרשת נח – השתדלות האדם

בפרשתנו נח מצטווה לבנות תיבה, אלא שברור לכולם שאם התיבה אמורה להכיל את כל מיני בעלי החיים, של הארץ והשמיים, ואוכל לכולם ליותר משנה, וכל זה בקומה אחת (על פי חז"ל) הרי שזו אמורה להיות תיבת ענק. אבל האמת היא שהתיבה הייתה קטנה מאד יחסית למה שהייתה צריכה להכיל: שלש מאות אמה אורך התיבה, חמישים אמה רוחבה, ושלושים אמה קומתה, מכיוון שאורך האמה הוא כחצי מטר (ואפילו קצת פחות), עולה שאורכה של התיבה היה כ-150 מטרים, רוחבה כ-25 מטר, וגובהה היה עשירית מאורכה, כ-15 מטרים.

אז איך ייתכן שהתיבה הכילה את כל מיני החיות, זכר ונקבה, את המינים הטהורים, שמונה זוגות (על פי רבינו בחיי ועוד), ואוכל ליותר משנה?

כותבים הראשונים (נביא את דברי רבינו בחיי):

"וזה אשר תעשה אותה. צווה ה' לעשותה כשעור הזה, ולריבוי המינים שיצטרך להביא בתוכה הייתה קטנה עד מאד כי יצטרך להביא שם בהמות ועופות טמאים וטהורים, וחיות קטנות עם גדולות, שנים מכל, ויש חיות גדולות כפילים וראמים, ולפי הטבע חמשים תיבות כיוצא בה היו קטנות מהכיל את המינים האלו כלם, אבל היה העניין נס גדול בלי ספק ומחזיק מועט את המרובה".

אבל מקשים הראשונים:

"ואולי תשאל בכאן כיון שהיה הדבר נס למה יצווה לעשות את התיבה מעץ הידוע, ובמידות ידועות באורך ורוחב וקומה, ולעשות ג' מדורים תחתיים שניים ושלישים, והקב"ה יכול להצילם מבלי תיבה ושילכו על פני המים או יכול להפריח באוויר, כי כל יוכל ולא יבצר ממנו מאומה".

"והתשובה בזה כי דרך התורה לצוות על האדם שיעשה כל יכולתו בדרך הטבע ומה שיחסר הטבע בהן ישלים הנס. וע"ד זה תמצא בכל הנסים בתורה אם תסתכל בהם, כי אע"פ שהם נסים מפורסמים יש בהם טבע במקצת, וזהו כעניין שתצווה התורה באנשי המלחמה שיצאו חלוצים לצבא. גם הכתוב שאמר (יהושע ח) שים לך אורב לעיר מאחריה. ומאחר שכל עניני מלחמותיהם של ישראל היו ע"י נסים גדולים מה יצטרכו למארב כמנהג האומות שמלחמותיהם נמשכות אחר הטבע, אלא בוודאי היו ראויים להתנהג בדרך הטבע וה' ישלים מה שיחסר, ועל כן באה המצווה בתורה בתקון המערכות ודברים רבים כיוצא באלה".

דברי רבינו בחיי הם יסוד בחיים, מוטל על האדם לעשות את כל מה שהוא יכול לעשות. אמנם לעיתים זה לא מספיק, לפעמים לא ברור איך זה יציל את המצב, אבל עדיין האדם נדרש לעשות מה שהוא יכול.

הכלל הזה הוא כלל חשוב, שכן לעיתים אנשים ניצבים מול אתגרים או מטרות שנראות גדולות ולא אפשריות, וההוראה שנלמדת מדברי רבינו בחיי כאן היא בהירה מאד: צריך להתחיל לעשות, להתחיל לפעול, גם אם האדם לא יודע כיצד להגיע למטרה הגדולה, עליו להתחיל לקדם ולפעול במה שהוא יודע ויכול. ופעמים רבות לאחר שיתחיל פתאום יגלה דרך, לפתע יצטרפו אליו עוד אנשים. זהו הסיוע האלוקי שמגיע למי שמתחיל לפעול ולעשות כל מה שהוא יכול (בדורות ראשונים בדרך נס, ובדורנו בדרך הטבע).

אבל נראה לענ"ד להוסיף סייג חשוב בהקשר זה. אין כוונת הדברים שאדם יעשה דברים לא הגיוניים. בניית תיבה קטנה, היא הגיונית בכל מקרה, שכן אם אי אפשר יהיה להציל את כולם אז אפשר יהיה להציל חלק. יש בזה הגיון ותועלת. אך אם אין בפעולה הגיון או תועלת אז אין לעשותה. אין ציווי לבזבז כוחות, ואין סומכים על הנס.

רבינו בחיי מביא טעם נוסף:

"ועוד יש בזה טעם אחר הזכירו רז"ל כי מתוך מעשה התיבה שיטרח בה תמיד כל היום בארכה וברחבה יראו הבריות וידברו בזה ויחזרו ויתעוררו לחזור בתשובה מדרכם הרע, ואם לא ישובו הנה הם רשעים קטני אמנה ראויים שתחול עליהם מדת הדין".

כלומר, לפעמים העשייה היא סוג של אמירה, מול המציאות ומול הציבור, העשייה אפילו שאיננה אפקטיבית היא סימלית, וממילא גם לזה יש משמעות חשובה.

יהי רצון שנזכה לפעול כל מה שבכוחנו, והקב"ה יסייענו לקדש את שמו בעולם כפי רצוננו, והרבה מעבר ליכולתנו.

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