English translation — נח ג

1.

In the verse ¹

"And God remembered Noah and all the living things etc.^"

Rashi stands on "And God remembered" and explains²

: "This name is the attribute of justice and it was turned into the attribute of mercy through the prayer of the righteous.

And the wickedness of the wicked turns the attribute of mercy into the attribute of justice, as it is said³

And the Lord saw that the wickedness of man was great etc. and the Lord said I will blot out, and it is the name of the attribute of mercy."

In the verse³

"And the Lord saw that the wickedness of man was great etc. and the Lord said I will blot out" there is indeed

(as Rashi himself says there in his commentary)

the same difficulty as in our verse

- So the manner of conduct that is spoken of in the verse is,

at first glance,

not in accordance with the Name

(and attribute)

that stands next to it

(by "And He said etc. <b>I will blot out</b>"

(a matter of judgment and might)

stands the Name Havayah - the Name of the attribute of mercy,

and by "<b>And He remembered </b>etc." - Elokim,

the Name of the attribute of <b>judgment</b>)

And nevertheless Rashi does not comment there - one must understand: why does Rashi address the later verse

(in our portion)

and not the earlier verse "And He saw etc."

(in chapter Bereishit <sup>4</sup>?

And furthermore: specifically here,

in his commentary on "And God remembered" Rashi first explains also the matter in the earlier verses "And He saw etc. And He said etc."

(that the attribute of mercy was transformed into the attribute of judgment)

And from this itself it is proven,

that there in that place there is no necessity from the verse for this explanation; and specifically from the verse "And God remembered" there is such a strong proof for his explanation

(that the attribute of judgment was transformed into the attribute of mercy),

so much so that this comes to teach also about the earlier verses "And He saw etc. And He said etc.",

that also there it means that the attribute of mercy was transformed into the attribute of judgment.

One cannot answer,

that until the verse "And God remembered" one does not know

(in the way of the simple meaning)

that the Name Havayah is the attribute of mercy and the Name Elokim is the attribute of judgment

(and as it appears seemingly from the language of Rashi "This is the name of the attribute of judgment it is ..

and it is the name of the attribute of mercy" — a style of novelty that Rashi derives from this verse)

Because

(In addition to this which itself requires explanation: how can one from the verse "And God remembered" have knowledge in the matter

The names more than from the previous verses "And Hashem saw etc. and Hashem said etc." - is still and mainly:)

Immediately at the beginning of the Torah,

On "

(Bereishis)

created <b>Elokim</b>"<sup>5</sup>,

Rashi already let us know in his commentary: "And it did not say created <b>Hashem </b>because at first it arose in thought to create it with the attribute of <b>judgment </b>and He saw etc. and He preceded the attribute of mercy ..

as it is written<sup>6</sup>

on the day that Hashem Elokim made etc.<sup>"</sup>.

2.

One will understand this by prefacing the precision of the language in Rashi's commentary the<sup>״</sup>

l

(on "created Elokim")

- "and He saw that the world does not endure and He preceded the attribute of mercy and joined it to the attribute of judgment":

from the language of Rashi⁷

" <b>and He preceded</b> the attribute of mercy" is evident,

that the Most High did not only <b>join</b> the attribute of mercy with the attribute of judgment - that the conduct of the world should be from both attributes in a

(equal)

participation - rather He gave to the attribute of mercy a precedence over the attribute of judgment

(as the order in the verse "on the day of Hashem's making

(and afterwards)

Elokim etc.")

- and this means⁸

that the attribute of mercy is the <b>primary</b>.

That

is

when the world is in a state where it is weighing,

whether the conduct should be with the attribute of mercy or with the attribute of judgment⁹,

the attribute of mercy

(precedes,

and consequently)

decides¹⁰.

In any case, it is understood,

that everything that happens in the world must be according to the decision and "ruling" of the attribute of mercy.

Also the &lt;b&gt;punishments&lt;/b&gt; above cannot be without the consent of the attribute of mercy

(Because if there can be a conduct of judgment &lt;b&gt;without&lt;/b&gt;

(the consent of)

the attribute of mercy,

then this will again lead to a state of "the world cannot endure").

The attribute of judgment must also be

("and He partnered the attribute of judgment"),

because since the purpose of the creation of the world is — as &lt;b&gt;Rashi&lt;/b&gt; explains&lt;sup&gt;11&lt;/sup&gt;

— "for the sake of the Torah",

which simply means,

that

(not only that there is a Torah,

but that)

Jews — "for the sake of Israel"&lt;sup&gt;12&lt;/sup&gt;

— should &lt;b&gt;study&lt;/b&gt; Torah

(and fulfill its commandments),

must there be a "judgment"

(reward and punishment)

to ensure that Jews will study Torah,

which gives the world its "merit of existence";

But nevertheless,

in order that the world should have an existence,

must

(also)

be the attribute of mercy,

and on the contrary in a manner that it is the main and decisive].

3.

Based on this it is understood simply why Rashi does not dwell on that which the verse says in Genesis "And the Lord saw etc. and the Lord said I will blot out" — and not "Elokim":

Since that &lt;b&gt;He preceded &lt;/b&gt;the attribute of mercy to the attribute of judgment,

and also the punishments from above cannot come without the decision of the attribute of mercy,

as above,

therefore the verse must use thereby the

name of the attribute of mercy.

Because if it would have stood "And &lt;b&gt;Elokim &lt;/b&gt;saw etc. and &lt;b&gt;Elokim &lt;/b&gt;said I will blot out&lt;sup&gt;"&lt;/sup&gt;

- it would have been a question: How can it be that from the side of the attribute of judgment

(Elokim)

alone should be the &lt;b&gt;decision &lt;/b&gt;and conduct of "I will blot out" - where is the "&lt;b&gt;He preceded &lt;/b&gt;the attribute of mercy &lt;b&gt;and joined it &lt;/b&gt;to the attribute of judgment"?

Therefore the verse must declare,

that

(although the law &lt;b&gt;in practice &lt;/b&gt;came from the attribute of judgment,

Elokim - is)

"And &lt;b&gt;Havayah &lt;/b&gt;said 'I will blot out'" - the decision and "ruling" on "I will blot out" came from &lt;b&gt;Havayah&lt;/b&gt;,

the attribute of mercy.

And although the "I will blot out" &lt;b&gt;in practice &lt;/b&gt;came from "Elokim" - yet why does the verse say "And &lt;b&gt;Havayah &lt;/b&gt;said 'I will blot out'"&lt;sup&gt;13&lt;/sup&gt;

- one could answer,

that this is a "concise verse"

(as Rashi already earlier&lt;sup&gt;14&lt;/sup&gt;

explained that there are "verses that shorten their language"),

and it is as if it stood - "And Havayah said 'I will blot out'" through

(the addition of)

the name &lt;b&gt;Elokim &lt;/b&gt;

(the attribute of judgment).

This is indeed not such a simple interpretation - but this is still simpler than explaining that "And Hashem said 'I will blot out'" means that the judgment &lt;b&gt;in actuality&lt;/b&gt; came from the attribute of mercy

("Hashem").

Because it is

entirely not understandable

(and especially in the plain sense),

that a &lt;b&gt;human being&lt;/b&gt; should

(through his deeds and his prayer)

be able to &lt;b&gt;transform&lt;/b&gt; the attributes of &lt;b&gt;the Holy One, blessed be He&lt;/b&gt;!

One can understand that through prayer,

repentance etc. a person can arouse mercy by the Most High,

or in the other extreme - that his undesirable conduct can cause that the attribute of mercy should consent that he deserves a punishment

(which is carried out through the attribute of <b>judgment</b>)

It does not, however, lend itself to say,

that <b>the attribute of mercy itself</b> should be <b>transformed</b> ¹³

to the point of "inserting" itself to carry out judgment and punishment!

4.

The explanation of "And Hashem said I will blot out" in this manner

(that the attribute of mercy argued that it should be "I will blot out")

can only be consistent when it speaks about the name of Hashem

(the attribute of mercy)

- that "the attribute of mercy preceded" and it is the main and decisive in all

matters of the conduct of the world,

as above - and therefore one can attribute to it even an act of judgment.

But not so in the verse "And God remembered",

where it speaks about a conduct of mercy,

it remains difficult: how does it fit here to say "And <b>God</b> remembered" — the name of the attribute of judgment?

Even if one would say,

that here was opened up a matter of miracle,

that

(not only did the attribute of mercy overcome the attribute of judgment,

but)

"And God remembered" means that the attribute of judgment agreed to the "And He remembered" of <b>Havayah</b> — in the manner discussed above in the verse "And Havayah said 'I will blot out'" — but it has no place,

apparently,

to say "And remembered

(only)

God",

to attribute the remembering itself only to "Elokim"¹⁶,

the name of the attribute of judgment.

Therefore Rashi must explain that here is meant a novel thing - that the "Vayizkor" came from Elokim

(attribute of judgment)

Itself; not only did the attribute of judgment consent to the "Vayizkor",

but this was <b>revealed</b> through "Elokim" itself - the attribute of judgment was transformed into the attribute of mercy.

And after this, that one must innovate that there is a reality that human beings can transform the attributes of the Holy One, blessed be He,

it is logical,

that also the verse "Vayomer Hashem Emcheh" is not a "shortened verse",

rather the "Emcheh" came from Hashem

(attribute of mercy)

Himself¹⁷,

because

"The wickedness of the wicked turns the attribute of mercy into the attribute of judgment."

5.

But further explanation is demanded: why was there need for many prayers of the righteous until the attribute of judgment should be transformed into the attribute of mercy*¹

- the "And He remembered

(let it be of)

Elokim" - and it is not enough the "And He remembered"

(only)

of the Name Havayah?

So the explanation in this: the concept of "and G‑d remembered Noach etc." was the beginning¹⁹

of the covenant that the Almighty later made with Noach,

that "and there shall no more be a flood to destroy the earth"²⁰,

which negated the possibility of a flood in the future.

And for this it is not enough that the

(the conduct of "and He remembered")

should be only from the attribute of mercy

(and the attribute of judgment should only not "oppose",

or even "agree")

- because then it would mean that the attribute of judgment in itself gives a place for a flood;

And therefore it had to be in the manner of "And God remembered &lt;b&gt;Elokim&lt;/b&gt;",

that the attribute of justice itself was transformed into the attribute of mercy,

and this specifically negates the possibility of a flood&lt;sup&gt;21&lt;/sup&gt;.

6.

The explanation of this in the inner dimension of the matters:

The verse "And God remembered Noah etc." is said in the Musaf of Rosh Hashanah as one

(and the first)

of the verses of Remembrances - is not understood²²

The content of all the verses of Remembrances is about the remembrance of

(the covenant that the Most High made with)

<b>Israel</b>.

Because although "You remember the deeds of the world and recall <b>all</b> the creatures of old"23 - but the

(<b>main</b>)

remembrance of Rosh Hashanah is connected with Israel,

and through the remembrance of the souls of Israel the remembrance of "all the creatures of old" is aroused²⁴

Today why&lt;b&gt;*&lt;/b&gt;&lt;sup&gt;24&lt;/sup&gt;

does one say the

verse "And God remembered Noah etc.",

and how is the remembrance relevant to the collective existence &lt;b&gt;of the world &lt;/b&gt;

(after the flood)?

Stands upon this the explanation²⁵,

that the remembrance

(which was <b>before </b>the covenant of the cutting)

was primarily

(not in relation to the world,

but)

"about Noach from his own side,

namely from the side of the essence of the quality of Neshama SheiYisrael"; and therefore one says²³

"And also Noach <b>with love </b>You remembered",

which means the "inner and essential love"

(to Neshama SheiYisrael).

But it demands explanation: immediately after the words "And also Noach with love You remembered" one continues and says "and You appointed him with a word of salvation and mercy when You brought the waters of the flood etc. <b>therefore his remembrance comes before You </b>etc.",

which means,

that the remembrance is <b>in order that </b>there should be the covenant of the cutting for the existence of the world?

So the explanation is this: the covenant with Noach regarding the existence of the world is not merely a guarantee that the world will have an existence

(and not be destroyed again by a flood),

but that the world should be in accordance with the intention and purpose of its creation&lt;sup&gt;26&lt;/sup&gt;.

And since the world was created "for the sake of Israel"&lt;sup&gt;12&lt;/sup&gt;,

it is understood that the covenant is connected with the merit

(which preceded and brought it)

"of Noach in himself..

of the essential virtue of Neshama Yisrael".

7.

This very matter — that the covenant with Noach regarding the existence of the world is that the world should be suited to the purpose of creation — is reflected in the fact that the covenant was made so that there should be no change in the conduct of the world

And the pause - "Yet all the days of the earth etc. shall not cease"&lt;sup&gt;27&lt;/sup&gt;

The absence of change in the conduct of nature shows that in it is clothed a power above limitation,

a power of the Ein Sof&lt;sup&gt;28&lt;/sup&gt;.

Because nature in itself

(as in all creations&lt;sup&gt;29&lt;/sup&gt;)

cannot have a matter of eternity - the <b>absence</b> of change; rather this is because in it there is a power

(Divine)

that is <b>above</b> changes - "I the L-rd have not changed"&lt;sup&gt;30&lt;/sup&gt;.

It turns out,

that the strength and force,

which was invested in the reality of the world through the covenant of circumcision,

is ³¹

(not a matter of concealment and hiding,

but the opposite)

a matter of revelation of the power of the Infinite One

(above the category of change).

8.

With this one will also understand what is stated in the Midrash³²

on the verse³³

"And the Lord smelled the pleasing aroma" — that which the covenant of circumcision with Noah effected: "And the Lord said, etc. 'I will no longer curse the ground, etc.'"³³

— that the

"The satisfying aroma" alludes to "the aroma of Avraham Avinu ascending from the furnace of fire...

the aroma of Chananyah, Mishael, and Azaryah ascending from the furnace of fire...

the aroma of the generation of persecution".

That is,

that the self-sacrifice of Avraham Avinu,

Chananyah, Mishael, and Azaryah, and the generation of persecution brought about the "And Hashem said...

I will no longer curse the ground etc."

One asks about this³⁴

: Why was the satisfying aroma of Noach's offerings alone not sufficient to effect the covenant for the existence of the world,

and it required specifically the "aroma" of self-sacrifice

(until - the self-sacrifice of the generation of persecution),

which is the highest level in the service of Hashem?

The explanation in this is: because the covenants of the covenant brought about the existence of the world in a manner of "they shall not cease" - which

(a)

this derives from the power of the Ein Sof,

I the Lord have not changed,

and

(b)

the power is revealed specifically

(in and through)

nature itself,

as above - therefore there must be, corresponding to this,

(in the measure that a person measures)

the service

(the "fragrance")

which brings to this; and this is the service of mesirut nefesh,

and especially the mesirut nefesh of "the generation of persecution,"

which mesirut nefesh has within it the two matters:

Mesirut nefesh shows that he serves his service in a manner of "I have not changed"³⁵

- nothing,

even the greatest concealments,

can hinder,

or even merely weaken his service which he does with mesirut nefesh;

On the other hand,

the essence of the mesiras nefesh is revealed through the <b>concealment itself</b>³⁶.

And as is known³⁷

that the power of mesiras nefesh shines in the time of exile more than in the time of the Temple,

because the concealment and hiding of the time of exile brings out most of all the revelation of the power of mesiras nefesh.

It turns out,

that the concealment and hiding itself,

which

(in externality)

prevents and obstructs the service of G‑d,

is <b>it itself</b>³⁸

brings out strengthening in the service of G‑d,

until the service of mesiras nefesh which is above measure and limitation.

And when a Jew overcomes the obstacles and trials and sacrifices himself for the Above,

he thereby itself nullifies the concealment and hiding and it becomes revealed that the intention of the trial³⁹

and concealment and hiding was to

arouse in him a service that is beyond measure and limitation.

9.

And this is also the explanation for- that the "Vayizkor",

which brought the covenant of circumcision,

had to be from "Elokim" - the attribute of judgment itself had to be transformed into the attribute of mercy:

The concept,

that nature itself should bring about the revelation of G-dliness,

can occur only through that the name Elokim

(the source of nature⁴⁰,

from which comes the concealment and concealment of the world),

becomes transformed into mercy

(whose concept is <b>revelation </b>of G-dliness ⁴¹).

And the primary and essential reason for this that the One Above transforms the attribute of judgment into the attribute of mercy,

is — "And also Noah <b>with love </b>I remembered" — the remembrance of the "inner and essential love" of the One Above for Jews "from the aspect of the essential virtue of Neshama She'B'Yisrael",

that they are rooted in the innerness and essence of the Ein Sof, blessed be He,

"and not from all these <b>attributes </b>at all"⁴²,

and from this aspect⁴³

the attribute of judgment becomes transformed into mercy⁴⁴,

And this comes down to the lowest level,

until all concealments and obstacles upon Jews and Judaism are nullified,

so that not only are they not preventing,

G-d forbid,

Jews from

Service of G‑d,

but,

on the contrary,

they become transformed into helpers — they help bring out Jews in everything that they need,

in a manner that “and for all the children of Israel there was light in their dwellings”⁴⁵,

still in the land of Egypt — Egypt and its borders,

And this becomes the immediate preparation for the fulfillment of the promise “and strangers will stand and shepherd your flocks”⁴⁶,

with the coming of Mashiach our righteousness,

speedily in our days, literally.

(From the sicha and maamar of Motzaei Shabbos Parshas Noach 5740)