The Ark of Shabbat

Parashat Noach, Genesis 6:9–11:32

Rabbi Isaac S. Roussel, Congregation Zera Avraham

In this week’s parasha, God commands Noah to build an ark for his family and for all the land animals to avoid the coming destruction of the flood. The word used for ark is Te-vah (rhymes with “say ma”), which literally means a box or container. This word, Tevah, is also used in connection with the story of Moses. He is placed in a basket, but it is called a Tevah. 

Water in the Torah is often a symbol of the forces of chaos. The ark became Noah’s safe haven from the raging waters of chaos, storm, and sin. 

During Shabbat, we can think of ourselves as being in a Tevah. We are sheltered, in a way, from the ravages of the storms of life. As we are in worship and prayer, the world continues to swirl around us. We are free from the mundane trials and tribulations of daily life. We are free from the troubles and pressures. We don’t think about paying the bills, or getting that project done, or how mad we are at our boss. We are in a Tevah. 

I always have this sense on Shabbat, but especially when Jewish holy days fall on weekdays. As I immerse myself in the observance of the day, I forget that to the rest of the world it is just an ordinary day. Which I realize when I leave shul and head home. I am suddenly confronted with passersby that are caught up in the hectic storms of life; storms that I am free from for at least a day in my lovely Tevah. 

This image becomes even more poignant for us when we realize that while Tevah means “box” in the Torah, in the Talmud it is also used to mean “word.” Tractate Menachot discusses the proper way of writing a Torah scroll, and it refers to words as Tevot. I don’t really know why the text does this. Perhaps it is because a word acts as a container for an idea. Or perhaps it’s because a word constitutes a “box” on the page, one that has to be placed properly. Or perhaps it is because Torah scrolls are stored in an ark. We usually use the word “aron” but sometimes it is referred to as a “tevah.” 

In any event, the Baal Shem Tov uses this linguistic fact to picture God calling us into the Tevah of the word; of prayer and Torah study. This is the place where we can find refuge from the storms of life and be strengthened. I certainly experience this. When I enter the liturgy, it feels like I am easing myself into a hot tub. I get that same feeling of “Ahhh” when I enter prayer that I do when entering those warm waters of goodness. 

We certainly can draw solace from the words. From a special time with Hashem. A time to renew ourselves, our relationship with him, and with others. We are indeed in a Tevah built of our prayers and devotion to Hashem. 

But notice that Noah did not stay in the ark. When the time was right, he left. He had to go out into the world and build it anew. As much as he wanted to, he could not stay in the comfort of the Tevah. It served its purpose in protecting and preserving him, his family, and the animals, but now he had to continue with this mission. 

A midrash relates that Noah did not want to leave the ark. “Vaydaber Elohim el Noach lemor, ‘Tze min ha-tevah.’ And God said to Noah, ‘Go forth from the ark’” (Gen 8:15–16a). The midrash points out that God uses the command, “tze,” “Go!” It also points out that this is the first use in the Torah of the word davar (in vaydaber). It is similar to the word amar—both mean to speak—but davar has a harsher connotation. Thus, God had to thrust Noah out of the ark. Perhaps Noah was afraid of facing that new world. Perhaps he enjoyed the comfort of that womb-like Tevah a bit too much.  

So it is with us. Each week we enjoy our time of renewal, but we have a mission to accomplish as well. Hashem commands us to go forth out of the Tevah of Shabbat and bring the light of Torah to the world. We cannot forever dwell within the womb of prayer and Torah study. We all have our own tasks to bring about God’s mercy and justice into the world. We have been renewed and restored, and there is work to be done. 

Additionally, if we see our prayer and study as an immersion into the Tevah of the Word, then we should see that Messiah Yeshua as the Living Word is also the Living Tevah! We are sheltered from the storms of sin and death within him because of his life, death, and resurrection.  

And we should follow his example. As we recite from Philippians daily in the Aleinu, we get the sense that he eagerly left the Tevah of heaven in order to do his Father’s bidding, “Who, though existing in the form of God, did not consider being equal to God a thing to be grasped. But he emptied himself—taking on the form of a slave, becoming the likeness of men and being found in appearance as a man.”  

And he constantly declared that he had to be about his Father’s work and that he only did what his Father commanded him. We, too, should have this attitude. We go forth today from the Tevah of Shabbat into the new week, asking ourselves and God how we can properly serve him. How can we be about our Father’s work in the midst of our daily lives? 

And we are working towards another Tevah. Someday, when our work is done, we will be with Messiah Yeshua and Hashem in that Tevah of the New Jerusalem, a place where indeed our work will be done and we will have eternal rest. But until then, we must be about our Father’s work. 

May we draw strength and be renewed in the Tevah of Shabbat. May we be healed and reinvigorated. But let us not make Hashem thrust us out of this ark, unwillingly. May we instead be like Messiah Yeshua and eagerly spring forth to bring healing, mercy, and justice to our world that is often swirling waters of chaos.

Illustration: Shutterstock