In Parshas Noach we learn about the rise and fall of two wicked generations. We learn about the generation of the flood and about the tower of Babel. What is most interesting about looking at these two generations side by side is the way Hashem dealt with them. They were both terribly wicked generations-so bad that they both needed a collective punishment that would change the course of history. But as we know, the generation of the flood was totally destroyed while the generation of the tower was merely dispersed. Why were the two generations treated differently? Why did the generation of the flood deserve to be totally wiped out, while the generation of the tower was spared? These questions become stronger when we consider the fact that the generation of the tower was more entrenched in idol worship than was the generation of the flood. As Rashi teaches, the generation of the tower actually wanted to wage war with Hashem. So why was Hashem more lenient with that generation than with that of the generation of the flood?
The Alter of Slabodka answers this question by quoting the Medrash that says “even if B’nei Yisroel are worshiping idols, if there is shalom among them Hashem says “since there is peace among them I can not harm them”. The Alter explains that the Medrash is teaching that when there is peace among people there is a protective bubble around them that even Hashem will not penetrate. This is the reason why the generation of the flood was totally destroyed and the generation of the tower was not. As Rashi explains, one of the main sins of the generation of the flood was theft, which is a bein Adam lechavero sin. It created discord and disunity among the people of the generation. On the other hand the Torah says that there was achdus among the generation of the tower, and they all got along. They were, in a sense, more wicked that the generation of the flood in that they actually wanted to wage war against Hashem. They were using their achdus for the purpose of banding together to fight against Hashem. Nevertheless, they were spared because there was peace among them, and as we learned in the Medrash, when there is peace among people they can not be harmed.
We can take this one step further. The Alter continues by asking that if this was the case, that the generation of the tower had achdus and was spared for this reason, then why were they punished at all? Why wasn’t the protection of their achdus enough to forestall any punishment? The Alter answers that their achdus was tainted by personal motivations. They were outwardly nice to each other, and got along well enough to work together, but it was really for their own purposes of building the tower. Deep down they didn’t really care about each other. While this was enough for Hashem to spare them from total destruction, it wasn’t enough to forestall all punishment. In fact, we see that had they achieved complete achdus through really looking out for each other for the benefit of their friends, they would have been spared. This is mind boggling. These people were incredibly wicked and were planning to wage war with Hashem. They were more wicked than the generation of the flood that Hashem felt the need to totally destroy. Nevertheless, they would have avoided all punishment if they truly cared about each other.
This is truly an amazing idea. People are constantly davening for peace in Eretz Yisroel, for health, and for Hashem to watch over us. In truth the power is in our hands, not Hashem’s. If we would be able to be at peace with one another then Hashem would forestall punishment and no harm could befall us. It is the ultimate segulah. It is so effective that it worked for some of the most wicked people who ever lived. If Hashem was willing to spare the generation of the tower because there was peace among them, than how much more so would we be protected by being be’achdus.
The Alter concludes by pointing out that true achdus is not possible among non-G-d fearing people. The reason why this is true also explains why achdus and treating people properly is so important to Hashem and fundamental to our service of Him. The Torah’s perspective on what it means to treat someone properly is radically different than what we would come to on our own. The Torah’s ideals are based on the fact that all people are created in the image of Hashem and have a very great inherent value. Therefore, when we come to recognize the greatness of Hashem, we should likewise recognize the greatness of the people around us. The greater understanding we have of Hashem and recognition of His awesomeness, the greater our respect for the people around us should be. Similarly, when we show people respect we are not just honoring them, we are honoring Hashem himself since they are created in His image. If we can make this connection then our interactions with the people around us will become totally different. People aren’t just people, they are G-d like and must be treated accordingly. This is why non G-d fearing people can not achieve true achdus; they are limited to an earthly appreciation of what a human being is. When we study the Torah and begin to comprehend what Hashem is, our appreciation of the greatness of people will also increase. The usual refrain we hear when someone wants something is, do they deserve it? What did they do to earn it? What have you done for me lately? These comments are based on a worldly understanding of human interactions. In the eyes of Hashem, the starting point of human interactions is that all people are worthy and deserving of our respect honor and royal treatment because they are created in the image of Hashem. Everyone makes mistakes and no one is perfect. If we remember that Hashem created everyone in His image and with amazing potential and middos we will be able to be more patient, kind and understanding.
This idea is displayed most clearly in the Torah by Abraham. We all know the story of the three angels who appeared to Abraham as people. Abraham interrupted his conversation with Hashem, ran out to great them and treated them like kings. Even though Abraham was a very great person, he felt it was a personal honor to serve these strangers himself. Not because he thought that they were angels but even greater, they were human beings created in the image of Hashem. No matter what their station in life was, and Abraham in fact suspected they were idol worshipers, he invited them into his home and treated them like kings. Abraham didn’t look at the negative aspects of his guests; he saw that their greatness greatly outweighed the negative. He went on to not only invite them into his house but gave them a royal treatment.
When we look at the world today we see that it is very similar to what was described about the generation of the tower. There is an outward effort to be inclusive, accepting and respectful, but this only seems to extend to people who hold similar ideas and values. Once someone steps outside a person’s circle of influence they are often cast off and disregarded. This is because the foundation of respect and acceptance is not based on Torah values. True achdus must extend to all people of all walks of life, not depending on their circumstances. Each person was created by Hashem and deserves our utmost respect.
What we see from all this is that achdus is a tremendously powerful force, and is valued by Hashem more than anything else. We also have the power to insulate ourselves from punishment by treating others properly and with honor. However if we want true success in our relationships with each other and with Hashem, our motivation must come from a proper place. Using people as a means to an end as the people of the tower did, even if in the interim everyone is getting along, will eventually fall apart. If we predicate our personal interactions on the idea that all people are created in the image of Hashem and deserve our utmost respect we will be able to achieve true achdus and meaningful lasting relationships. It is the best segulah for our protection and is in our hands.