The Rav on Parchat No’ah: Did the Flood Solve Anything | Rabbi Dr. Aaron Adler

Today for parat no I'm going to touch on something that some of you may have heard a point or two uh two years ago. So u this is going to be a a good test to see how our memory is uh working for us or working for us less. But that's okay. U I had a sixth grade rebby in Yeshiva to the uh mythological rabbi gelworth who used to say if you don't you forget if you don't review you're going to forget. So there's nothing wrong with reviewing a point or two, but it was said in the context. I'll give you the first hint when we began the series two years ago on uh holy poetry and put kesh. So the first item that I did was these from the ziro of yona matak which was then the shabbat after was ready towards paratak this year and we dealt with that. So if you just look at the second side of the page, the [clears throat] last item we'll begin with that just uh put us in the proper framework from the uh one stanza the relevant stanza from Yona Mozabano. We mentioned then it was from Rabud the Halevi uh and his name Yehuda was spelled out in the acrostic the Yona was the Yehuda. We say and I'll translate the nation that is moving and like a lost sheep. I mean this is an expression of Israel in galut in the diaspora in in different places. Let me just say that Rebi told us Zerov told us many times over he didn't like the word diaspora. He said it was too kind of a word and uh and spoke of legitimacy. When you say well they're Jews and is Israel Jews and the diaspora diaspora sounds very refined of a word. He preferred the word golus, galut, which means exile. Because when you say exile, you mean detached from your homeland. And if you're in the diaspora, you don't really get that sense of detachment. And if there's no sense of detachment, there's no desire or any hope of return. So you have to have um uh that type of sensation. And I recall when the RV spoke about and there is mitz and these are the names of the children of of of am basically it was the children of Jacob uh who are coming into each one came with his family with his household. So the puk has the present tense habim is coming and ends in the past tense bau came. The Ramban tells us that the first part of the P is nothing but a quotation from where there in the context of Jacob coming down to it indeed says it makes a lot of sense the present tense because it was said in the present tense and here is simply a quote that's cut and pasted out of placed in the first of but the RV said that the medish says why is it in the present it says says Ruven Shimon Shimon Allah that is each one went down to Mitzim and each one went out of Mitsam that's not to say that's the same Ruven Shim le Yehuda children of Yakov actually came out of Mitzim in the days of Moshe but the RV explained that each one they they had the sensation as if they just got there their new you know refuge refugees and and they didn't, you know, set in and they didn't get organized already and and and to say that all right, you know, this is our new homeland that even three, four generations later, they they were new migrants to to Egypt and that's the only way that you might have a sensation that you have to you want to leave. If you don't have that, you're not interested in leaving. And Duff said this even about himself sitting in Boston and New York and for all of uh uh world jewelry wherever they may be. They're in galut. It's exile. And you have to remember that it is exile. So see here Rabud Levy who clearly had that sense in the 11th century in Spain that he was in exile who makes a heroic attempt the end of his life to make it ter Israel. And as we said two years ago according to some he succeeds and according to some he makes it only to Egypt. But there's no question that in his book and in his poems like we say on you see where his heart was and what direction he was taking in in life. So here in this poem of Yona Manoaka na from the word nanad you know the the punishment to cen you'll you'll just be a nomad without any uh without being grounded in any particular land like just sheep lost sheep >> lost sheep lost sheep thank you should remember that he will remember us p andor are synonymous terms in the Torah. They mean not 100% the same thing, but right remembered the covenant and the oath that nothing catastrophic should ultimately happen is saying that we have a a a promise a an oath by that will never be annihilated. That's the mik will never be elihilated as you swore on the waters of Noah Noah. So this already connects us now to the para and um I'll I'll mention that the rough said actually in the shar that the zohar the zohar the cabalistic zar asked the question why is it called may no the may of noaka was actually saved from the water. So why is the water the flood called in his name Mayo? You want to say the waters in the days of Noah. But Mayo means he's in the water. He's also in the water. But one second. Was he in the water or was he not in the water? So we will see that there are two takes. Not that he was wet in the water, but we will see that being in the in the m was also considered being in the water on some level. But it most probably most probably uh connects to this first source. Yeah. >> They say after so they say he was >> mayo. So could you also therefore say that the sin of Noah was that he didn't prevent made Noah okay he caught that he didn't speak to his generation and prevent >> right so that Rashi says already I remember this from first grade there's a that you don't forget right first grade Tyra that um you know really had it out for Noah um because Rabenu intercedes in behalf of Isel where he does say he says Yeah. Yeah. Strike me from the record if you don't want to save the people. Noah had a chance. And the medish sets it up as a dialogue between Moshe and Noah. And Moshe lets Noah have it. He says, "Why don't you say the same thing? Why why don't you stand up for the generation?" You know, said, "I'm making the I'm going to save you in an arc." And so what he does, he builds the ark. And it's a insurance policy. He he himself was struggling whether it's going to happen or not. Kazal point out he doesn't go into the ta until the rains start falling he was am there was something a little lacking in his own faith but let's look at source number one on the first page says a brighter in the name of Ishmael when gave the ruling that the he's going to destroy the entire world population. Noah was part of that calculation as well. That means he he did something or lived a life that uh that warranted total annihilation for himself and his family. But here comes the big but. So how do we translate favor? Favor. Yeah. A person as okay we use that word modern Hebrew as well. So what does that mean? Kind of liked him. What does that mean? What do you mean liked him? That means that there was a deliberation about everybody including about Noah with every got to everybody else. There was there were no redeeming features and therefore they had to go with Noah. Kadu found some redeeming features. Okay. It wasn't my father once said about somebody at sadic. He wasn't you know completely at sadic but he wasn't outright Russia. He wasn't outright. So we'll give him a break. We'll give him a break. As it says I regret God says that I made the world. is the last of that with okay favor. You know when we use the word in what the root is which means we the braha is that even if a kadu finds us faulty but one second there have to be some good features about us that a kadu should allow those good features to tip the scale in our favor. Yeah. as >> Noah ye have here. [laughter] >> Yeah, >> but it's all it's only a question of relativity. >> Okay, but okay. Right. It's relative. Correct. So says every human being has something in the file that's not good and you know you don't have to challenge him on that. He knew no doubt but basically teaches us and this is really the root of what's going to happen here in parat Noah is not a religion of all or nothing. If it's all or nothing, then he could have closed the bust already a long time ago. That that's for sure. That's for sure. It's predicated upon the fact that people will slip and will fall um with the ability to rebuild constantly pick yourself up and rebuild. That's the message of Yadud. I remember DV spoke once uh on before Yam Kippo in one of his uh really celebrated chuvid rashes. He said, "Yad never came to teach us never to fall into the pit. It came to teach us that if you fell into the pit, don't fall into the same pit the second time. To try to prevent falling into that pit again. You might fall into another pit, but at least that one you learn your lesson. Learn the lesson. Now, we're going to see what kind of lesson learns from the from the whole experience. So, in source number two, it says This is the story of Noah. Noah was virtuous. He was a sadic. He was complete. Tamim means complete in his in his generation. So we're going to see in a moment in his generation. Obviously in his generation he wasn't Tamim in somebody else's generation. This is becoming very significant now in trying to understand who Noah was. But first let's just look at those first three words and then the fourth word of the pug. How is it read? So where are the ka? No, it's not. It's it's clearly yet having said that in the world of homalytics you can somehow sidetrack the grammar. No, I'm saying this in a positive sense. Now, uh they have quite a few illustrations of this. Um if you look at the toatim not the toatah of kasher zatalan kasher in 1944 put out this encyclopedic work of kish with every kazal every saying of kazal that was said about any particular puk and um it's it's an encyclopedic work that has over 50 volumes to it he himself lived to see the end of vayikra paratai He was blessed with wonderful capable children who continued the work until it was finished. Yet before he passed away, he puts out one volume on one puk from Sepharim. Just on that puk, it's an entire anthology of medish that was said about the and that's how he leaves the world. He leaves the world with a gift of Israel. It's really unbelievable. But ultimately it uh my grandfather Osham told me he remembers Rabman Kasha in 1944 in New York going doortodoor like a salesman knocking on the door and asking people to subscribe to buy volume one and then you get a deal you know if you going to buy volume two and three and and so on. This is 1944 and he does this. So Raman Kasha was one of the great of New York City at the time obviously hailing from Europe. And um in his uh one parat Noak when he gets to this Pot no he has a string of medashim entitled Noak. Now that's against the grammar clearly Noah Noak. Now what does that mean? It means that there's a split screen here on Noah. There are two ways to see Noah. And this triggered me a long time ago to go back and retrace the rough steps in the famous article lonely man of faith from Sephora Brashid because there the RV contrasted Brashid chapter one and Brchett chapter 2. Chapter one, day six which was the creation of man and chapter two which was the restatement of the creation of man with in great detail and note the basic differences that we have. Uh the roy pointed out that the Bible critics of the 18th century would take note that Hashem's name is different. In the first chapter it's Elohim. In the second chapter, the shame is joined with the shame v that we don't speak out. We don't articulate. Um and and they have a whole theory of of different authorships of the text of the Torah because they don't believe in Torah. They never believed in Torah from Sai from Akadoshim and Shamayim and and Moshenu was a great author and maybe there were other authors and there were the Kanim and there were the Nim and that's how they see that this is the the the main main thrust of Bible critics and and and so on. So the Bible criticism was already attacked and defend and and our Masuro was properly defended by people of the likes of David Vhoffman from Berlin and Rafaim Heler and and others who did a good job defending the you know the case but u but addressed this issue and he said we're not talking about two traditions of authorship of literature we're talking about two sides of human personality so there's a brachet perk olive side and a brachet peric bedside and the RV uses the names alim and as the trigger but then he talks about other things the difference between and two different phrases of creation he talks about the purpose of man of as opposed to in inbet and so on but but he has this dichotomy in understanding human existence and basically says that we flip from being connected to the natural world which is brach perf that's where we are as an integral part of the continuity of the creation of animals and there's human there are human beings there as well and and and do things similar to what human beings do and that is look for animal world do and that is procreate and look for food and so on take any animal in the world whether it's the flies and birds and dogs and cats out there and and any other animal, what they're busy doing is surviving. And surviving on two levels. One is nutrition and the second is procreation. And that's what they do, right? They're not going to college for degrees and uh they're not studying and they're not intelligent and so on. And human beings do that too, but we do more because we have as the Rambam defined this as human intellect. So that the the human intellect puts us into a completely different league of the of the creation of the world. And uh that side of connecting with the kadosh is a brachit bet phenomenon not alf. You don't see Adam and who don't even have names yet in brach. They're simply male and female. And the voice said that that natural man um knows that progress can only be made by cooperation with other people. You can't get the job done by yourself. one man can't physically build a car or an airplane. You need a factory and a lot of workers and you need specialists and engineers and this and that and and and what happens is the the name of of the product is the name of the company that's also something that's not you know just not human. The people who work there, they don't sign. It's not like a piece of art that is something unique and you sign it. You say this piece of art is, you know, ply been ply. It's it's a it's a name of a person. You know, every the person who design who made a piece of furniture, that person's name who worked in the factory, you know, was cutting wood and so on is not there. So, it's he's lost. He's just zahar just male and female anonymous people. Whereas init these are people with with with identities with purpose and and the and they're communicating with and they the rough said that the whole nature of prophecy and the andah is basically the same line of communication. The only question is who's doing the dialing and who's doing the the the talking and the listening and so on. But uh and that's why the RV said that when nvoir comes to an end at the very beginning of the second beta mikdash era that's when standardized trila comes into being a formal schmanray and and so on three times a day and and it's not an accident it's not a historic accident but amisol wanted to keep that communication line open even if a kadosh bahu is on the on the other side but not communicating with us so that's all a peric bit so you have this idea of with the ruff called Adam one and Adam 2 and and after thinking of and and that's the the gist of the article lonely man of faith of Adam 2 Adam one is not lonely at all he's got a lot of people with him but Adam 2 is a lonely existence and when the rub wrote that article in 1965 he was looking in the mirror he was really a very lonely lonely person and very not sad lonely >> it was sad to see the movie >> right the movie lonely man of faith >> terror deceit >> that he was a lonely individual right he had acquaintances no doubt but u and he was surrounded by all the time who challenged him and he loved that the um he was a lonely lonely figure no doubt about that the um so when the med says no so what came to my mind was Noah one Noah 2 on some level an extension but taking it a little bit to a different direction. So let's look at source number three. So here Rashi says he was complete a complete person in his generation. There's some of our who saw this positively. I mean he's in a wicked generation and he was still at Can you imagine if he would have been with Abrainu or others it would have been even greater. But it's a testimony to the fact that even in a generation of of desolate of of despondent not of of decadent people he was at so it's a tremendous thing and then it says they saw the downside of this only relative to his generation was it because everybody else was was really you know zeros had he been in generation of he would not have a, you know, been a shining star at all. Nobody would have taken note of him. I mean, it's like, you know, if if you put a flashlight on in a in a perfectly dark room, you're going to see the light. If you put the flashlight on, when when there's the hole is illuminated, you're not going to notice that there's a flashlight on. That's basically what Rashi is saying. I once heard from Rabbi Mayer Burglas who was the one among other things the the founder of the midet who had a of teaching there for seven years here in line. So Rables he may have quoted somebody I don't remember but I remember him saying it that they were raenu who saw the positive take and there were others who saw the downside it doesn't say raotenu it was a very nice thought that was a nice douch that was a nice amic insight you know people who are raotenu they see things positively you know others see the downside side of everything. It was the u you know Leitzuk from Vadichv who said should always see the cup half full and not half empty. It's the same thing right half full half empty. I I remember when uh at the the meteorological service in the United States gave instructions never to say partly cloudy to say partly sunny. Partly cloudy and partly sunny is the exact same thing. But when you hear the word cloud you you get depressed. You know, of course, unless you're here in Swallow, you know that Gisham is a day of joy. Is really a day of joy. You know that. But in it's a nasty day. So partly cloudy means a nasty day is coming. Partly Sunday, oh, it's going to be a nice day. You know, it puts you into a better frame. They said psychologically, they did studies that this little subtle change was actually very very uh interesting. So you have here uh Kazal take having two takes on Noah whether it was a positive or a negative and it like in many other cases of Kazal there's no need to be decisive here but rather to say both are trueim Noah was both a tremendous sadic and on the other hand he was also um someone who could have been better let's for lack of better words, he could have been better. Both are true. And then what happens in the para itself, the story of Noah at the beginning is told and then retold once with shame elohim and then once with shame shame restated everything is. So if you look at source number four, the the very first of of the para which I don't have on the page. I'm just going to quickly flash through [snorts] here says this is the end. and and and you should make for yourself ava and and and and uh and he tells them you you should go into the and take um pairs take pairs of everything in the animal kingdom and that's who you're going to take. And then it's it ends with the next is and it's source number five. Doesn't say little Kim. It's a change. You should enter the because you are the only in this generation. The only one I found in this generation. One second. They're the first sukim. There's no mention of why kadosh tells Noah to build the it's theim that really has a a search warrant out to get Noah as well. And yet he's telling him to do this and he's telling him to have pairs of animals. In the second section of Shemashem, he now says, and then he says, He doesn't talk about pairs. And there's a distinction here between those animals that were theorot which be to wrote. So Kazal interpret this that which we're all going to figure out in with the laws of with the laws of and and then it says there you take pears the non-cooser variety of animals but the kosher variety you take seven interesting that's a split and then kazal come along and teach us a wonderful idea of ethics. Don't even talk negatively even when you have to say something negative. The Torah could have gotten away by saying the impure. You said and now using the opposite. It says no no and that's not and then it says later that's using extra words. You know Torah doesn't waste extra letters. So that comes to teach us it's found this is found in the first two pages that that teaches us proper manner that don't use the negative even if you have to say something negative. Try to phrase it. You package it in the positive language which means this is a a no that's that's that's very very that can be very close. Okay. And then if you just uh uh take that down a few in section five in another seven days I'm going to make it rain on the world of 40 days 40 nights I'm going to destroy eradicate all the everything that exists and then this is a restatement of source four but four the name was elim here it's v And then it says he was 6600 years old. And then it says and they came into the they went into the because of the rains which this where were triggered. This is the the who's wanting who wasn't 100% sure. Oh, it's a good idea to build the TVA, you know, just just in case just in case what said is actually gonna happen. You know when he goes into the when he's getting wet when he's already getting drenched from the downpour and then he says the Torah reports all the animals that were taken and and so on and then it restates his age and in the the second month and by the way it's a whether it's or or I mean makes sense in terms of the season but all Right. And it was the 17th day opens up the heavens and the deluj begins the um again he's we're told that he's 600 years old. In other words, there's a ending of the Noah with Hashem and an ending with the Noahim. This is very consistent. The Torah is teaching us a a twoprong story of Noah and we get to know who Noah was. Now let's see what happens in source six and those who came into the already tells us that what's going to be in this section is the that's deserved to be part of the mabul the main noak the waters of Noah and the doors are closed The borders are increasing and getting you know rising mean the waters are rising and the is now lifted up because the rising waters and it's it's lifted from off the ground. The waters are even becoming stronger and the ark is now moving on the waters. We are told enormous amount information of the movement of the tvan. Why? Who cares? I mean the big story is that Noah was told to make a TV go into the rains fall and Noah is safe because ultimately he leaves the TVA. Why do I have to have a description here? It's raining 40 years and it's coming down hard by your buay and the TVA is now beginning to be lifted up in the water and it's now moving in the water. You know, it's like you're following along. Why do I have to do this for? It didn't sink because it was built properly. My wife showed me this morning. Um that something from Kentucky that there was a TVA built about 25 years ago and and I said I'm going to be in Cincinnati in two weeks, but I'm not going to miss a shear. Okay? Not going to miss a shear. I'm telling you that you know. So because I told my son I got to get back on Tuesday to vote and the shear is on Wednesday as far as I remember. I remember the shear is on Wednesday. So um so I will be here. So we we're not going to So So Cincinnati, I want to see how far it is from this Kentucky. It's right not even far. Not even far. But for senior tickets, they won $55. I have to go see this for $55. [snorts] But it was nice to see it. And uh it was a some, you know, evangelist group, whatever. It took them six years. They said it took 120 years to make the TV in the days of Noah. And took six years technology. They made it in six years. And it's really furnished nicely. And there's a c there's a cafeteria inside. [laughter] Right. >> I didn't say if there was a didn't say it was a >> I once saw a page of uh of all different hashkas, you know, if you're going to and the last one was a kadosh. There was the okay and the and the and the star k and then there was yudk vafka of a kadu. Uk. Okay. The the but you do see that Noah is moving with the TVA. This is important that the TVA is in the water. It the Torah is teaching us that the Noah of Shamalim was the Noah that actually deserved to drown as well. And and that's the Noah. But there was a problematic side to Noah. And we get to see that what said that Zardin that he should have gotten it also and that's why the the Zar says that in in where it says Mayo and that's where picks it up for the poem it means the Noah's water he was there too in the water except that he was protected by the but he was not because could have done something easier much easier why don't you just take a deserted island somewhere and put Noah there and not have the mobble come to this deserted island and start all over again. Why have Noah in the water in the TVA? So I just said two things in the water that's no in the no to be to be yeah wanted to say so about the animal >> the word is not at all look and so the kosha varieties are called tora that's the biblical phrase of uh it's to eat it's pure to clean It's okay to we kasher kasher is is it's biblical but it's not used in kashwazal use it already in kashw these animals weren't the ones that were >> correct you're jumping the gun that's why it's 77 that's why it was 77 there's already preparation for having no being allowed to bring corbanote at the end so if he's going to bring corbanote from an animal variety that the only thing left was the zakar in kva then after the sacrifice that that species is going to be extinct so there had to be a supply of corbanote and we'll we'll see this you you you jump no no no it's good it's good good you saw it okay now let's look at what happens uh in so 7 erases everything that was created from man to animal. In other words, let's take everything of gracious and just push the delete button here and everything was eradicated. It's restated the word which is eradication. Everything but what was left and anybody in the only one left >> and the fish. So Kazal say the fish weren't destroyed. The fish weren't destroyed. They didn't have to be in the in a in a fishbowl in uh because where you going to put the whale? You know >> what? >> Right. >> Okay. So you're hitting the word. So what does the saying about? What all my ladies know? It says when the Torah uses the word you split it in half and that's where understood the first half of Pesak you can still eat and the second half of Pesak you can't eat KTS that the word that by noon time biblical noon time you'd have had to eradicate all yours from your house and and word a means it's split day of the 14th of Nissan is split into two. said is the first half and the second half and look at they're saying something about Noah exactly in tune with what I just said no there's no and there's no which means that if you think the flood solves something for Noah you're making a big mistake because the same double-edged before the marvel is riding the TV as well That's shocking. That's shocking that to go through this experience and you don't see uh a process of of Noah transforming perhaps into an Aramavu type of figure. >> No question. The psychiatrist would have a field day of post trauma here. That's no question about it. We're going to see this. Let's see what happens in source eight. The the the marble is over. And no enter exits the with the family. And it says this is postmble. I'm sorry. I'm sorry. I'm sorry. I'm sorry. I'm sorry. I'm sorry. This is preobble. This is This is Berius Perigv. This is before the marble. It's the end of everything was wicked. Every inclination of man was bad all the time. There was nothing redeeming about human ex human beings. And now jump to nine. This is the postmble. This is his corbanto. Corbanto. When you when do you have corbanto? If you want to know when you have corbanto, the answer is when you have an obligation to say bkata gome. That's the answer because it's really the other way around. When do you have an obligation to say bkat gale? is if there would be beta mikdash when would you have to go to beta mikdash and offer a kurban toad. So the gumar says for four reasons for four occasions. One is a travel the high seas and one is certainly no qualified that one. If you travel the high seas, if you travel the desert and you get to the other side safely, if you are healed from some illness, and if you're uh if you're freed from jail, freed from jail. So the said many times over, the common denominator of all four is a you are in a youthing situation and thank God you got out of it. Thank God you got out of it. That's a life-threatening which means if you have a cold in the winter and after 10 days of chicken soup and tea cold is okay you don't have to bench going a cold in the winter is not a life-threatening situation you can have a situation where two people have pneumonia where for one it is a life-threatening situation person can play an elderly person where person is generally weak and survives a a bout of pneumonia we know I don't have to say this here but the The big killers of elderly people is falling and pneumonia. Those are two big ones. You don't want to get pneumonia. And that's why if they offer you a pneumonia shot, you should take it for sure in vaccination. Or if somebody's 30 years old, he gets pneumonia and he's perfectly healthy. So he gets antibiotics for 5 days and he goes back to work even though he still has to finish the antibiotics for another five days. That's that person doesn't have to bench go. The first person does. They have to be in a life-threatening situation. This is what led the rough to say in a normal normal flight, you know, there's no need for GMO because it's a mode of transportation. If you happen to have been on flight Dubai two and a half weeks ago, it would be a good idea. I mean, the people got up and went to shul the next day because that was a go. So, so offers a so you see now why he had spare animals and they were kosher animals and this is like a a type of uh in Hebrew we say lraid a sneak preview of what beta mdash is going to have miss and these what'll be >> I don't know I don't I didn't see the partial name on the seven seven is the cabalistic number we say that and they brought that's a phrase straight out of straight out of right [snorts] and he said and said okay what does that means thought it's like like what does the gar say on that. What did they interview Hmon? He said by the way what was on your mind means Hmon thought. >> So what were you thinking? Did they interview him and get the word? So Kazal say here you see that there was divine inspiration in the writing of Migillatere. Here it says had on his mind. Obviously this is human language thought I will never again curse the land as I did here because of human action. Man is bad. One second. So if man [snorts] is bad, why promise he won't do it again? Just the opposite. You did it because man was bad. If you look at source eight again and that's why you made the and now you're saying I'll never do it again. Why? Because ban is bad. >> So the roof said, "Yeah, you want to spill the beans?" >> No, I'd like to hear it. Yeah. I just see like an absence of um when a parent has children, you expect the parents to educate the child, to discipline the child, to um show him how to behave, >> right? >> And then you hope for and then you hope for the best and then you you hope for the best. >> That's exactly what is saying here and the rough pointed out. Let's let's contrast the before and the after. before it's right only evil throughout the day. In other words, there's nothing good. There's no good here at all. It's But what happens after the mul? There's actually a market change. It's not. It's not entirely his inclination. There are other inclinations, not just this one. It doesn't say, it says evil, but there's an option for other type of behavior not. But when he's young, when he's young, you know what that means? You can be educated. You can be trained. And a kadosh saw that even though there going to be plenty of faults in human beings down the road [clears throat] there will be many many redeeming features and therefore this will never have to happen again. It's not the says you know what I did it I got to do it again. I'm never gonna have to do it again because human beings will never never ever go down, you know, succumb to that kind of behavior as happened before. Man has improved on some level. Flip the page. So on source number 10, now you have Elohim playing. Before that, it was Hashem. Hashem who accepted the Qurban of of Noah and gives him the promise that this will never happen again because there will be redeeming features in Adam. Meaning there's still going to be no but the second Noah of Adam of of the second type of Noah personality is going to prevail even though he's still going to have lagging dragging along with him. Noah one to make him stumble here and there but it's going to be good enough to continue. So no does not exit the TVA 100%. But it's an it's certainly an improved product for everybody else. He will be able to give over this message. And that's why the first thing tells him again is prov to procreate. Make sure that message is now carried through the generations. But and he gives him the the idea. Here's where he gets the prohibition against murder to protect human life and also to be of a decency not to eat aai uh a limb from a a a live animal and so on. He gets he he's now given a measure of morality and ethics. And this is all coming from Elo Kim. how to act in a natural fashion. But then he stumbles in a man of the land and he and he plants a vineyard and he becomes intoxicated and he gets drunk. I mean this same Noah who understood to make a and have and accepts the promise that this is never going to happen again stumbles not long after the Noah the story and it's it's a very very um dangerous scene for the children who see this um there are different explanations there in Medish exactly what they saw in the nakedness of their father. But obviously it wasn't good saw this reports this to the brothers and the sheph they they cover up the um Noah the father and they turn around. They don't want to see him like this out of cavota's protection of the dignity of the father. Noah awakens in he he wakes up from the drunkenness and and he has bad words to say about who isan and then has something more positive to say to thee which is a speech in itself where beauty in a positive sense I'll say Greek culture emanates from this in a positive sense and Shem becomes actually the favorite son at the end of the day. And then we get the the postcript in Noah Noah lives after the another 30 350 years. and he lives entirely 950 years. The Torah pulls us into the arithmetic class of Kito alf to teach us that 350 and 600 is 950. Why do we have to know that if not to teach us that the same Noah of the first 600 is the same no after in the last three. It's the same Noah Noah. He's still Noah one and Noah two. And I got news for you. This goes on until this carries on for another nine generations to isavina's father and it comes to maturity in the days of that's where it finally matures. It takes another 10 generations for a kadosh bahul to finally after 20 generations of briatam to finally have somebody who he can do business with and start with and um so yeah. Yeah. >> What do we know about the character of his sons before the marble? >> Not much. Not much. The question is what do we know about the sons of Noah before the mobble? We don't know much. But we do know that Shem becomes the favorite son because he is the one who picks up on the good side of Noah for sure and and that ultimately the concept that Khazal talked about yes shem we called because of a and shem the concept it wasn't the formal yeshiva I wondered if they had a dormatory and what the what the >> two >> one she one sha whatever these are The the Ram talks about the fact that they were intelligent people who gave a lot of thought and so on. Rammon believed they were philosophers, you know, Aristotles and Plato's walking around and and to them Ramavinu had encounters with and and Yitzk and Yakov. This is what they they packaged it in a language of Kazal. Yeshiva yes. Yeah. >> I'm always about the different that survived that each one in its time. >> Where did they come from? >> Okay. Each one have to understand whether Melikabashan was around already at the time but he was somehow attached to the TA maybe from the outside you know said these are speeches in itself okay let me just finish up with the source number 12 and that's the haftyra the haftyra from Yeshaya it's perk nunal so let's just say a word about perk nuniml perk nuniml 53 in Isaiah is the chapter of the suffering servant The Catholic Church went to town with that chapter and said that it pro prophesied Yeshu in chapter 53. And you know the Catholic Church believed that the covenant between Akadoshu and AmIrael came to a bitter end with the destruction of the first beta mikdash. And they believed that the entire second beta mdash was a spiritual bluff. And they even prove as if to say from sources that we have there was no our own Brit in the Beni the theatumim of the coadul did not function there was no prophecy you see kadesh bahu pulled the plug and he wasn't there and we were just going through the motions it was what they call in gone a model sader that's all it was it was not real and so on the problem is they didn't read the next chapter of if they just would have continued to turn the page to chapter 54 they would have seen this poke says momentarily. I left you momentarily, right? Regga. I love that word reggga because it's the first word that olim khadesim learn in the pan. Most important word to know in this country because when the bus is pulling out of the station and you have to get that bus and you're banging on the door and you use that first word rea right and the drive pulls away and then you use the second word that that you learned in old pan. Right. So maybe 2,000 years. It's just a moment. A moment means temporary. I left you momentarily. A second time. Just a moment. I turned away from you. I am promising you. I'm coming back. Just like the waters of Noah. I swore I'd never bring this kind of flood again into the world. I have sworn never to be angry at you. That level of anger of total annihilation. I will never end the covenant. That's how Tory is going to end. And on this line writes the poem, the nation that was in mo motion and and the stranded. They're just lost sheep, right? And the word only translates in Yiddish. You know, those who know Yiddish know exactly what I just said. They're lost. Totally lost. They didn't have ways. Okay. Remember us in the covenant and in the oath will never never cause total annihilation. And that's why it is for obviously obviously because it sets the stage for the uh commitment the everlasting commitment of Israel. No matter what no matter what understands that there'll always be redeeming features for Israel and and and that's why uh you know we we've it's been proven historically by Hashem and here we are. Yeah. So for sure >> for sure for sure in Zonote the the second of Musf of Rashashana. So the um so while the key the key theme is going to be the nevertheless of remembering that is one of the is clearly no and and there what we say in so there you have and interchanged right and there it says Um is looking at is taking a peak until the end of the generations. So the ruff said what's that why is that important that is taking a peak on rashana till the end of generations. So he he said that um in in the poem that we explained here several times ago before Rashana that we say at the beginning of Musf on Rashashana uh the took with regard to who deserve death at that's it finished it's over to say is you can eat from this you're going to die but he doesn't die he goes on to live another 930 years so what is this all about took peak 20 generations down the line and he saw a ravenu and said you know what it's worth keeping around and everything that's going to happen the next 19 generations so we get to an aroma and what we say on rashashana is we ask all right maybe we're not deserving maybe maybe but you know what take a peek down the road there's going to be a melash there's going to be a type of goulash in order for that to happen you got to keep us around because we're the link. We're the link to this and and and it obviously works. It obviously works because we're still here with all our shortcomings and and so on. So, so Noah is is the persona who's not perfect, okay, but good enough good enough to carry on. And uh so am does not come from Noah comes from Abramavinu but nevertheless nevertheless he is an integral chain in the bridge between Adamarishon and Abramavinu to keep us riding and um and that's why the para Noah ends with the emergence of Abrahamu as well. Okay, we said something about Noah. So, who remembers what I said when we learned a poem? [laughter]