The Kabbalah of Noach Noach אלה תולדות נח A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class onus. We're going to be learning a beautiful discourse from the Reb. The name of discourse is called the Reb said this discourse that year was the third day in the month of the year 45 years ago. So again the discourse is based on the verse in this week's Torah portion where it says this is the offspring of was a righteous person. The Reb says we know the question that's asked why does it say noyak twice told us noy and again no and the Reb says there's different explanations to this question and in the of the zor he explains as follows that every single saddic every righteous person has two spirits the spirit of nephesh and ru [snorts] and and what does that mean you have the spirit in this world and then you also have the spirit in the in the in the future world and and that and that's the zora says that we find by all the righteous people it says moa moa twice it says yakov a says twice why because again they have two spirits one the spirit from this world and one from from the world to come besides it doesn't say twice his name why because when he was put on the altar his soul left his body And he he basically had just the soul of the world to come. So what does the zoah say? That the reason why he says no twice is referring to his spirit of this world and the spirit of the world to come. That's what the zo says. The medra says that noyak is from the expression of like a very very calm spirit. And why does it say twice twice? because because he's calm on a spiritual level and he's also calm on a physical level or like the other expression would be he's calm for people for down here and he's calm on on a higher level. So two different insights. The zoya says why he says no twice is the for for his soul in this world the soul in the world to come and the medra says the the the cal in this world on a low level and kind on a higher level. You can say that these two different insights that in other words he has the spir the soul of this world and the world to come or on the physical level on the spiritual level they're really connected because kazal tell us that today our job is to do in the future we're going to get the reward in other words in this world is referring to on a lower level and where it says our job is to do and the f future world is obviously a higher level and in reference to that one it says we're going to receive the reward into the world to come. is we have to understand and he says in the in theic discourses they don't bring these questions but is going to ask the question as follows according to both insights the reason why it says no twice it's it's referring to his spiritual he's he's complete in a spiritual service this world the world to come on a low level on a higher level there's a spirit in this world and the world to come that's that means you're complete and he's also he's spiritually connected on a physical level on a spiritual level so if that's the days. Why does it say twice Noyak in reference to the offsprings of Noyak? You know what the content is? This is the offspring of Noyak. Like Rashi says that the main um offspring the main offspring of a righteous person is his good deeds. And know when when is that in his beginning of the work of serving Hashem? And over here it says twice no after the flood when Hashem smelled the the pre pleasing fra fragrance of of of his of his sacrifice which basically is the completion of his work. So seemingly if we're talking how complete was talk about the beginning of his life not the end and especially when it comes to Ara Yakov and Moshe that their names were were said double that says when they when they when they when they finished their spiritual work also we have to understand according to the insight that that it says twice noyak is because he he he was he reached um beauty on the higher level and the low level. So the fact is when he created a calmness on the lower level when did it happen? It happened after he went and he went and he brought the sacrifice and that's when that that's when he created that the world became a peaceful level as like the verse says there now there's going to be the different seasons and cold and hot etc day and night and everything's going to runs smoothly and God gave us the bond with with with with the with the rainbow. So when did this all happen? This all happened after the flood. So to should to should say this later says that even this the spiritual calmness that Noya created on a spiritual level also happened after the flood because when when did it create a calmness in on on a spiritual level when it became calm in this world and like tells reference to Hashem Hashem is also called a righteous person in the world know by reference. So, Hashem says, "I'm not going to come into Jerusalem on high until I come and it's peaceful in Jerusalem on low." And so, if that's the case, why does it say no twice when when when when he when he made the pleasing fragrance? No, seemingly either it should have said in part's brace just when he was born. No, he was born, boom, peaceful. And that when it speaks about his offspring when he when he when he when he either when he literally had children or or like Rashi says that when in his good deeds or it should have said at the end after Hashem did smell this pleasing fragrance. So if you're talking about the the completion it's either in the beginning you start out you're starting out complete or you're done and you're complete but in middle it's middle of the whole process also you have to understand it says in the based on the verse this verse opens up and he says the verse the whole nation are righteous people and they're going to inherit the land of Israel. So the Zoro says let's let's give a look. Every single person I'll say the words of the Zoe every Jewish person has a place in the world to come. Why is that? Because they took part in the bond to to keep the world to keep the world alive. So what do we see from there? That this that no was a sadic is connected also to every single Jewish person based on the zor. In other words, after the whole discussion in the words of the zoyar. So what's the connection of the bond of every of every Jewish person to the verse of chadik. So so what do we see from the zor that the chadic applies to every single Jewish person. So if that's the case and what says no twice has it applies to all the Jewish people as well and then the question is what is the connection of no twice with all the Jewish people. So will understand this based on what it says in which is explanation in the Torah portion that in no there's two parts there's no as a human being and then there's the ark of noyak and there's two insight the first insight is that the the ark of noyak is in the on the spiritual level it's the spherus of ammo that the ark itself is but amo and noyak is the the foundation of and that's why came into the ark and God says come into the ark which you're bringing in represents which is and he's bringing into the ark which is which is that's the first insight the second insight and it represents mostic discourses and also the discourse of the they only bring the first insight and that that the the arc is but however inra he also brings A second insight that the ark is and which is the six and this what came into the ark is to bring the six into so just to recap before we go forward this is saying that there's the there's no and there's the ark of no accring to the um which is and the and the second inside you is which is a six me and and and the arc is what and this one it says twice because in reference to the two two different levels of the ark know either it's like the first insight or malus so you need to have two different levels of to come into what level is it's either which is coming to and which is coming to it's a beautiful insight in why it says twice there's two levels of either which is going to or it's which is going to now these two levels in the ark of which is either the receiver or on a spiritual level. What is that referring to on a spiritual level? It's referring to either learning to or doing mitzvah. Why? Because learning which is use comprehension that's and what you have to do just by accepting just whatever wants that whatever wants you're ready to do. Now this idea that and is also known to what we say in reference when the Torah says what's revealed to us and our children. So viglo so niglo is revealed but it says v. So the niglo the v is referring to and the hey is referring to mitzv. Why? Because v is more the emotions and emotions are more connected to bina because bina we know is the the the the uh the mother of the children. So therefore tora which is the which is connected to the B which is mid is more connected to bina which is the first hey and the hey the last hey is referring to the mitzv because what what's the connection with hey with the mitzvoice because if you look at a hey it has the the the right the right side the top and they have the left side which is referring to the three uh ideas of thought speech and action and that's connected more to mitzv since both levels of of the of the ark which basically toyra mitzvo is obviously They're totally different. So you have to say when it says come into the ark with the two levels of toyra mitzvah obviously one is different than the other. So in other is explaining is that the spiritual significance of these two levels of the ark whether it's amo which is bino which is connected to me which is tora which is the and the second one which is hey which is mal which is more mitzvah and explains as follows. The idea is when it comes to learning Tory, so you have to expound in Toryra. Tory is not doesn't you're not in a box. You're expounding Torah. You're always learning because when when a person learns, you're creating a powerful union with God. And like it said Kazal tell us who are the who are the real leaders, who are the kings. That's the they're the scholars. So when you're learning, you have to comprehend. You have to try to understand it. And it's not to say, oh, I believe. That doesn't work by learning. In other words, that you believe that this is the word of Hashem. And it's okay to believe. And it's not enough like you know I have faith I have faith and know you you believe that it's the word of Hashem and therefore there's obviously an intellectual idea. No no you have to comprehend it you have to think about it you have to understand it and requires a lot of effort that you should be able to comprehend it. Now this you're going to say ah what a waste of time it's a there to go ahead and start to comprehend it because um because I'm sure it's true. Hashem's Torah is true and let I'll do I use my time for other things doing mitzvah is that I can do things but because the fact is learning requires a lot of effort. Now this what tell us that all right if this is what Hashem says I'll accept it and and and if there's if there's a understanding fine I would love to know it but the fact is when we say that if I'm ready to accept it that's actually the idea of saying that you're going to accept it that's an explanation that we heard person after person from and that which comes from Hashem and not only that even when it comes to faith and the the the the mitzvah to have faith in God you have to comprehend it Like the Ram says clearly that it's a commandment to understand godliness that he's hashem is the the first first thing that exists and you have to understand it intellectually and it's explained at length in the the of the and because that's the ultimate of expansion when you do understand things so is all about comprehension understanding and toiling in understanding not just accepting and not just faith even though it's important as well. However, when it comes to mitzvah is that you need to be totally accepting and you want to do the will of Hashem and the same thing also when even the the mitzvah to learn to yes what you're learning the the the the law of the Torah in order to do it you have to do it in a way of acceptance and you can't go into a whole discussion with Hashem how I should do things because even with a a king of a flesh and blood blood you're not going to go argue with the king why should I do it so and so because you're standing in front of the king you do what the king tells you to do so how much more when you're standing in front of Hashem And the same thing also when it comes to the mitzvah of learning Tory because learning is also a mitzvah and you have to do it in a level of acceptance as we know before you learn Torah you have to make the blessing and know what's the blessing that Hashm chose us and that comes before understanding and when you when a person goes ahead and has the proper introduction of accepting that's when Torah becomes a real blessing a blessing of life and that is obviously with the ingredients of true acceptance there this basic difference between learning ter Doing mitzvah learning to you have to comprehend it. mitzvah you have to accept and these two ideas on the ark of no that that every single person has to have know the spiritual work of learning to which means comprehending the spiritual work of doing the mitzvah which means accepting every single applies to every person whether you're you're sitting and learning you're a Torah scholar or you're a business person you're doing mitzvot and like it's like and it says clearly in reference to someone that learns terra if you say you only learn tra no it's you don't even have tra you have to also learn tra and do and the same thing also someone that does business and does mitzvah you also have to learn because you have to know what to do and you have to hear what to do and the the fact is everyone has an obligation to learn. Now in many disc in many discourses he explains the idea of the ark of noyak on a on a spiritual level is referring to the the the spiritual service of learning toyra and prayer and like the famous teaching of that the the ark which is called a ta is actually the words of toyra and prayer and what does it mean you should come into the ark is to bring yourself into the letters of toyra and prayer and you have to make a window for these letters know you to make that these letters of should be a window. It should be shining and know our our when we pray should be when we when we meditate we have an a for hashem we have love for hashem the same thing also when it comes to learning tora you have to do with tremendous feeling like the al says without I'll say it in Hebrew but actually without love and you're not flying anywhere and you need the wings when you're learning because through that you go ahead and fly now the pleasure of this service of of of learning Torah, comprehending, doing the mitzvah's acceptance or prayer that's going to be revealed when Msiah comes in the future. But how does that going to happen in the future? Through our work now. Because as we know the famous teaching based on the effort, that's the reward. And you read we the the the struggle causes the great elevation. And that's going to be revealed when the future of Msiah comes. the joy of our struggle today to learn and do mitzvo and pray and since when you're doing the work we know about the pleasure that's going to be revealed in the future Msiah comes so there and even though it's a hard work today and there's a lot of concealments and there's a lot of a lot of struggles but nevertheless when we know that in the future what's going to be revealed is this pleasure so we able to have now the pleasure now and especially we know a good thought. Hashem considers it as as done. And where place where a person is, that's where you are. So if you think about the future, that's where you're going to be. And that's why it says twice. No. No was a righteous person. What does mean like we explained that the main the main offspring is their good deeds. And when is that? That's obviously on a simple level. When you start working, it's all good. But nevertheless, it says no twice. Even in in the beginning of the beginning of his work before we he came to the completion where Hashem smelled and it was all good, you already have the noyak. You already have the pleasantness. You already have um the the the the good experience, the the the good feeling and the and the pleasure in your work. And why is that? Because even though you're in the middle and you're not at the end, because you know now what's going to be revealed in the future. And the same thing also when you when you start working you already have the pleasure because you know it's going to be in the future. You know you're going to create a pleasing fragrance for Hashem. And more than that says that we even have right now that pleasing fragrance that's going to reveal in the future like the like the med says clearly and that that we have already the experience right now. And like it says and and Rebi explains like the like the world of like the the water of um and what's the what's the po what's the what's the explanation that the water of was a revelation the way it's in this world but this is a revelation in this world is referring to ultimately the way it's going to come in the future. The Reb explains so beautifully why is it that middle AO is saying yes because even though it didn't happen yet and the ultimate is going to be revealed in the future but since you know now you're able to experience it now now even though we explained before that the revelation of the pleasure of the future comes through our work and our effort now that's only when our effort and our work is in a way that causes us its pain and it's a struggle up to the point that calls avoid this it's very hard work and based on the effort that's the that's the reward that you get but nevertheless since ultimately is really tora is a of kindness. So therefore, so on one hand, we're finite. We're limited. On the other hand, we know we're children of Hashem. We're we're Hashem's oldest child. And we know the teaching of that Hashem's love for the Jewish people is like the love of elderly parents. They couldn't have children. And they have an only child at an old age. And therefore, they love that child. So therefore there was you don't really need to have to work so hard and it's actually everything is ready for you and um and even in there God is concealing himself but but but that's also that's also considered working hard because that's obviously doing opposite our our nature. So what do we see from here? How much more so like the like like it says in the Talmud that that if a man does woman's work and a woman does man work that's called hard work and why because it's opposite of your nature and it's self understood that if you are an only child of God the king of the whole world the fact that God is concealed it's my father it's our father and God is concealed that's opposite of the nature and that is obviously very very hard in other words even though you have everything that you need for for for the for being as being the child of a king. For example, you have this, you know, like the Thomas has a horse to run in front of you and you have your servants and you have 50 people running ahead of you and obviously these are all the things that the son of a king needs because we and then you able to give it to if you don't have it, able to give it to you literally from charity and you're able to give him whatever you need and and even wealth that whatever the child of a king needs and you give him all the treasures, all the treasures that are hidden in the king's palace that they never even used and were totally concealed from anyone to see it. And even the king didn't use it. And like it's explained at L in the discourse of the previous that all is given to the son and the king. So in other words, even when you have all that and everything that you need and wealth, but nevertheless it's still considered hard work. Why? Because God's concealed. And basically what we don't have revealed says the expression is pmasic from the highest sphere. We don't have that revealed. And therefore what's lacking is it says in Psalms we want to see the face of Hashem. But on the other hand by doing our work what's going to be real in the future is the real calm of the spirit. We're going to have real calm real pleasure. And before even that we're going to have for all the Jewish people it's going to be light in our houses physically with children health. And we're going to be able to see on a physical level Hashem. And then we're going to have the beginning of the redemption. And then we're going to have the true redemption, the completely redemption with the coming of Messiah in our days. And literally, and we're all going to go to here. We have another beautiful powerful discourse. Let's hope and pray like never finishes off. We'll have the coming of Msiah. And next class will be inesh. Have a great and blessed week. Shabua to