English translation — נח ג

A.

In this week's parshah it is told that "And in the second month, on the twenty-seventh day of the month, the earth was dry"<sup>1</sup>,

and that the Almighty said afterwards to Noach: Go out of the ark, you and your wife, etc., all the animals, etc., that are with you, etc.<sup>2</sup>.

It is not understood: Since it was already "<b>dry</b> land" — completely dry,

as Rashi<sup>1</sup>

explains that "dry" means "it became crusty <b>as it should be</b>"

(because "the waters had dried up from upon the earth" — "it became like a kind of clay, etc."<sup>3</sup>

— was already from before)

— why did one need to say to Noach<sup>4</sup>

"Go out of the ark"?

And furthermore: It was not enough the command in relation to Noach,

but there was a <b>special</b> command regarding the animals — "all the animals, etc., fowl and cattle and every creeping thing, etc., that are with you, bring out"!

In the Midrash⁵

it stands: When the waters rested, Noach should have left the ark,

rather he said: With the permission of the Holy One, blessed be He, I entered, for He said to me⁶

Come you and all your house into the ark, and now I will not go out except with His permission.

But

(in addition to this — that Rashi does not bring this matter,

is)

according to the plain meaning

(and Rashi explains explicitly⁷)

it comes out seemingly,

that that which the Almighty said to Noach "Come etc. into the ark" is

(not a granting of permission,

rather)

because Noach did <b>not</b> <b>want</b> to go into the ark.

In simple terms, one can say,

that the need for this command is not

(so much)

regarding the actual exit,

but regarding the <b>manner</b> of the exit — "

(Go out of the ark)

you and your wife and your sons and your sons' wives with you",

as Rashi explains on this: A man and his wife — here He permitted them marital relations

(unlike while in the ark — it was "the men alone and the women alone" because "they were forbidden in marital relations"⁸).

And likewise regarding the animals,

that they needed to be preserved

(as the verse⁹

concludes)

"and swarm in the earth and be fruitful and multiply upon the earth",

and as Rashi explains: and not in the ark, indicating that even the animal and the bird were forbidden in marital relations.

But from the plain sense of the language of the verse it is implied that the command is

(also)

regarding the actual leaving — "Go out from the ark."

And very strongly it is emphasized regarding the animals etc.,

that "הוצא is written ..

If they do not want to go out, you take them out"¹⁰

— that the animals will

(possibly)

not want to go out of the ark,

there is the command ,

"you take them out"

(against their will)¹¹

B.

One of the explanations in this:

It is explained in several places¹²,

that in Noah's ark there reigned a state of peace,

just as it will be in the future to come — "And the wolf shall dwell with the lamb, etc., they shall not harm nor destroy, etc."¹³.

In Noah's ark there were indeed all kinds of animals and beasts together — also predatory and ravenous beasts — and nevertheless "they did not¹⁴

do harm to one another at all, nor did they destroy one another."

And this is also necessary in the plain sense of Scripture,

for although on the verse¹⁵

"You shall make compartments [literally: nests] for the ark" Rashi explains "compartments, compartments for every animal and beast" — that each

(species¹⁶)

animal and beast was separated from all others¹⁷

— nevertheless:

a)

It is difficult to say,

that one can

(according to &lt;b&gt;nature&lt;/b&gt;)

confine wild animals in a place

(dwelling)

extremely limited in size for a &lt;b&gt;whole&lt;/b&gt; &lt;b&gt;year&lt;/b&gt;,

and yet there should not occur cases&lt;sup&gt;18&lt;/sup&gt;

that a wild animal should cause harm etc.

b)

One sees tangibly

(in a "zoo")

that in order to manage a great multitude of &lt;b&gt;wild&lt;/b&gt; animals,

a great multitude of people is required to be able to "handle" them.

And here in Noah's ark the few people

(Noah and his sons and their wives)

managed all kinds of wild animals&lt;sup&gt;19&lt;/sup&gt;

etc. throughout the entire world!

is compelled to say,

that being in the ark,

the nature of the predatory animals was <b>changed</b>²⁰,

in the manner that it will be in the future,

that in such a state "a young lad²¹

leads them."

And there is no question: at first glance Rashi should have noted somewhere that in the ark such a great miracle occurred

(in the manner that it will be in the future — when it will be "and the earth will be filled with knowledge of the L-rd")

Because one must say,

that this is already warned from <b>Rashi</b> <b>above</b><b>²²</b>

that into the ark came only "those that cleaved to their species and did not corrupt their way and of themselves came, and whatever the ark received they brought into it."

And from this one sees,

that: a)

only the choicest

(who did not corrupt their way)

came into the ark.

b)

<b>Already</b> <b>in their walking</b> to the ark the predatory animals did not harm,

c)

the very coming,

and d)

the entering into the ark were entirely in a manner of <b>miracle</b>:

So consequently it is no wonder,

that also afterwards,

entering into the ark the miracle was <b>drawn</b>²³

(in relation to the absence of corruption of the animals),

that the nature of the predatory animals was changed to not harm another living creature and beast etc.

3.

And this is also the reason why after “the dry land appeared” one had to arrive at a command “Go out of the ark” — because Noach did not want to go out of the ark²⁴

; he was in a place where there was a state of the future to come,

that the change of nature of the animals in Noach’s ark came from this, that there shone there such a high Divine light

(— somewhat like it will shine in the future to come)

which effects the matter of peace],

And because of this, the leaving of the ark was a descent relative to the state in the ark²⁶.

And all the more so regarding the predatory animals themselves,

in which there was indeed the change of nature in Noah's ark,

they, from their own perspective, did not want to leave the ark,

to...

become again predatory and harmful animals!

And therefore they had to specifically announce to Noach "All the living things that are with you etc. bring out with you",

because there is a place to differentiate: for Noach

(with his wife and his household)

the going out from the ark was necessary,

in order to engage in the world outside the ark.

And therefore the descent is worthwhile

(Go out from the ark)

for the sake of the benefit of the world outside.

But not so letting out the predatory animals from the ark would cause in them a <b>descent</b>

(they will be as before the entry into the ark),

and in the world there will again be predatory animals!

They told Noach,

that nevertheless — "&lt;b&gt;All&lt;/b&gt; the living thing etc. bring out with you."

From this it is understood, however,

that through this "Go out from the ark ..

bring out with you" is brought about an elevation relative to the state that was in the ark.

4.

What is the explanation in this?

Is this hinted in the very thing that the verse says "Go out of the ark, you and your wife, etc.",

which shows

(as above)

that "He permitted them, etc.".

And likewise regarding the animals etc. — "Bring out with you &lt;b&gt;and let them swarm&lt;/b&gt; in the earth &lt;b&gt;and be fruitful&lt;/b&gt; &lt;b&gt;and multiply&lt;/b&gt; upon the earth".

From this that this is the &lt;b&gt;first&lt;/b&gt; thing that one told Noach in connection to the exit from the ark is understood,

that this is not a side matter

(since that earlier in the ark "they were prohibited etc.",

one therefore at the exit from the ark had to permit again&lt;sup&gt;27&lt;/sup&gt;),

rather &lt;b&gt;this&lt;/b&gt; is the purpose and goal of the "Go out from the ark".

In this consists the task of "Go out from the ark".

And simply the matter: What was lacking in the life in the ark — that which in the limited place of the ark could not be the matter of "be fruitful and multiply"

(and "and subdue it" — the land),

and especially in a manner that would bring to "fill&lt;sup&gt;28&lt;/sup&gt;

the earth".

And this is the intention of "Go out from the ark" — that after there was the flood when "&lt;b&gt;And He blotted out&lt;/b&gt; all the universe etc."&lt;sup&gt;29&lt;/sup&gt;,

was the mission of Noach to return to build a universe,

through be fruitful and multiply and fill the earth.

And as it says immediately afterwards in the portion,

that the Most High said to Noach&lt;sup&gt;30&lt;/sup&gt;&lt;sup&gt;&lt;/sup&gt;

— as a blessing and as a command — be fruitful and multiply

(and fill the earth).

Heh.

Every matter in physicality is descended from its matter in spirituality.

And likewise in our matter,

that that which in physicality was the going out from the ark was because of "be fruitful and multiply and fill the earth",

it is descended from the spiritual matters.

The action of "be fruitful and multiply" is — that in this is revealed the power of the Ein Sof down here³¹.

Because in this matter of procreation there is no limitation,

it is until without end,

generation after generation.

And this is the difference between the state in the ark regarding the state going out of the ark:

In the ark,

not looking at the high revelations that were illuminating there

(until that this had effected³²

a change of nature in the pattern of the future to come,

as above),

it was only a matter of ascent and pleasure of <b>the created being</b>,

and consequently it is with a limit.

But not so through the service in the world,

outside the ark,

and as the world is <b>in its nature</b><b>³³</b>

specifically — this lowest world, below which there is no lower³⁴

— here,

in the lowly ones

(specifically),

is brought about the dwelling place for Him, may He be blessed³⁴,

a dwelling place for <b>His very Essence</b><b>³⁵</b>

And therefore specifically in <b>this</b> service is revealed the unlimited one,

inheritance without borders³⁶.

6.

The lesson from this in divine service:

There are those who think that one can lock oneself into one's own four cubits and occupy oneself all day with Torah and it should not at all be relevant what is happening in the world around them.

Need one even mention if he will occupy himself all day with the inner dimensions of the Torah,

the³⁷

the God of your father,

then there will be for him a state similar to how it will be in the days of Mashiach,

and as the Rambam rules at the conclusion and seal of his book³⁸

"And at that time there will not be etc. and there will not be an occupation of <b>all</b> <b>the world</b> except <b>to know God</b> alone"

He can argue: For what need does he need to go out from his four cubits to occupy himself with spreading Torah and Judaism,

up to the spreading of the wellsprings outward,

in order to bring the “poor one riding on a donkey, King Mashiach,” and through this one merits

(And all the world)

to occupy oneself with “to know God only”

that the Torah of Mashiach is “the secret of the reasons and the hidden

mysteries,”

the inner dimension of the Torah]

— He has “your world you will see in your life”⁴¹

He is already occupying himself now with “to know God only”!

About this is the instruction — “Go out from the ark”: One must go out from the ark and bring light into the world.

There is indeed the order of “Come etc. into the ark”⁴²

— that when there reigns a situation of flood outside,

and there is a concern that one will become sunk in the “waters of arrogance” of the floodwaters,

one must protect oneself from it through “Come etc. into the ark,”

as the Baal Shem Tov explains⁴³

: Enter into the letters and words of Torah and prayer — but one must know,

that eventually a time must come of “Go out from the ark,”

because the purpose and goal is to bring light into the world that is outside of your ark.

And one should not think that one must do it only because one must forgo one's own good for the sake of the other's good — rather, this pertains to one's own perfection and good.

Not looking at all the advantages that can be attained through the "service in the ark,"

all this is a matter of measurement and limitation.

Through "go out from the ark" becomes the "be fruitful and multiply,"

the multiplication without end,

until in a manner of "and these are the generations of Perez"⁴⁴,

generations full⁴⁵

— the "and you shall spread forth to the west and to the east and to the north and to the south"⁴⁶,

an inheritance without borders⁴⁷,

which will be revealed at the coming of our righteous Mashiach,

"the breaker goes up before them"⁴⁸.

7.

Another lesson that one must take out from this is — in the matter of "be fruitful and multiply" in its simple sense:

The <b>first</b> duty of a person after a flood,

a state of "and He wiped out all existence etc.",

is — "be fruitful and multiply and fill the earth",

to rebuild the world anew⁴⁹.

And this is the special lesson for our generation,

which has gone through a flood, may G‑d spare us,

and a very very important and great part of the Jewish people has, may their memory be for blessing, been wiped out physically — one must know,

that first of all the responsibility lies⁵⁰

(and merit)

upon those who, by the kindness of G‑d, were saved from the flood and also upon their descendants,

to rebuild the Jewish people <b>physically</b>,

and then there is with whom to do <b>spiritually</b> — "to the children of Israel" must have <b>first</b>

(precede⁵¹)

the children of Israel.

Ch.

There are those who make calculations:

Having children is a tremendous responsibility.

One must feed them both physically,

both <b>spiritually</b> — to educate them in the way of Torah and mitzvos.

And who knows if it is in his power to raise children properly,

that they should grow up to be healthy children,

healthy physically and healthy spiritually?

Therefore: first one must be properly certain about one's own physical state and spiritual state,

and only then will one think and then fulfill "Be fruitful and multiply"!

Also on this there is a lesson from Noach,

as follows.

9.

Although the Almighty commanded Noach "Go out of the ark, you and your wife" — "a man and his wife here He permitted them etc."

(as above),

But the Torah relates,

that in practice "And Noach went out, and his sons, and his wife, and the wives of his sons"⁵²

(not — "a man and his wife").

And as the commentators

explain

(according to Rashi

that this is because "Noah was concerned to engage in procreation".

And the explanation: Noah made a calculation: what will be the benefit of having children?

It could again become the same situation that they will be sinners "and the waters of the flood came and swept them away"

— and therefore the Almighty had earlier promised him "not to destroy the world again"

and only afterwards commanded "be fruitful and multiply".

And although the Almighty had indeed commanded "go out of the ark, you and your wife",

how does it come that Noah,

who was "a righteous man, perfect"

should, out of calculations, want to do, heaven forbid, contrary to the command of God?

It is no question,

because Noach thought that the statement of Hashem "Go out of the ark, you and your wife"

(a man and his wife)

is only a &lt;b&gt;permission&lt;/b&gt;&lt;b&gt;&lt;sup&gt;59&lt;/sup&gt;&lt;/b&gt;

— as the precise wording of &lt;b&gt;Rashi&lt;/b&gt; "Here &lt;b&gt;He permitted&lt;/b&gt; them" — but not a command&lt;sup&gt;60&lt;/sup&gt;.

Therefore afterwards the Almighty added,

that the intention in this statement is not only a permission,

but a command,

that it &lt;b&gt;must&lt;/b&gt; be "be fruitful and multiply".

It remains however not understood: The Almighty warned that He would no longer bring a flood,

but by Noach the main thing was certainly the spiritual state of his children.

So if there is the concern of "lest they continue to sin"&lt;sup&gt;61&lt;/sup&gt;

— then it is not at all sufficient that they are not punished — they are after all in the same state

(spiritual)

as the generation of the flood!

So from this the clear lesson is,

that "with the secrets of the Merciful One, why [do you need to meddle]?"

A Jew must do all that is incumbent upon him

— to fulfill the commandment of being fruitful and multiplying and afterwards to educate his sons and daughters according to the instructions of the Torah — and not to hold himself back from fulfilling the command of G-d because of his own calculations.

— The Sages relate

regarding King Hezekiah,

how he saw through the Holy Spirit that from him would come forth "unworthy children" and therefore he did not engage in procreation.

G-d punished him, may it not be said,

because "with the secrets of the Merciful One, why do you [need to meddle]?

What you are commanded, you should do"!

One sees from this,

that even when one knows &lt;b&gt;with certainty&lt;/b&gt; where it will be etc., one may not refrain from fulfilling the command of HaShem&lt;sup&gt;65&lt;/sup&gt;

; all the more so when this is only a &lt;b&gt;concern&lt;/b&gt; from one's own calculation

And to add — also in Hezekiah's case, there were later born Josiah, about whom it is stated&lt;sup&gt;66&lt;/sup&gt;

"And like him there was no king before him who returned to HaShem with all his heart etc., according to all the Torah of Moses, and after him none arose like him," and [there were] other righteous kings like Jehoahaz&lt;sup&gt;67&lt;/sup&gt;

and Zedekiah&lt;sup&gt;68&lt;/sup&gt;

— On the contrary: fulfill the command of G‑d that is incumbent upon you,

with joy and complete confidence that the Almighty will surely⁶⁹

help and grant success in your efforts in the education of the children⁷⁰

(and especially in the merit of this very thing that one fulfills the command of G‑d of be fruitful and multiply without any calculations).

Yud.

All of the above is said regarding worries about the spiritual state of children,

which is dependent primarily on the parents,

to whom the Almighty gave the commandment

(and merit)

to educate their sons and their daughters in the way of Torah and mitzvah,

and gave them the free choice to carry out this command.

When it comes to worries about material livelihood — one makes calculations that the state of livelihood does not allow that one should occupy oneself with being fruitful and multiplying — it shows that one is of little faith

And below this.

Livelihood is not dependent on one's own choice.

A Jew was indeed commanded "in all that you do"

— but his "doing" is only

a matter of making a vessel for the blessing of God; the influence of food and livelihood comes from above,

as everyone says in the Grace after Meals: Who nourishes the entire world with His goodness, with grace, with kindness, and with mercy.

And since the Almighty commanded a Jew "be fruitful and multiply",

it is certain,

that together with each child⁷⁴

that is born,

a <b>new</b> <b>channel</b> is opened for G‑d's blessing,

for the flow of food and sustenance,

(also)

for the newborn child,

and in a manner of "in His goodness, with grace, kindness, and mercy",

His full, open, holy, and broad hand.

Yes.

The same thing is regarding the soul-powers: Others argue,

that they do not have the powers,

powers of the body or powers of the soul,

to raise multiple sons and daughters,

which requires great effort,

toil of the soul and toil of the flesh.

one must know,

since the Almighty announces regarding this⁷⁴,

and "He only demands according to their capacity"⁷⁵,

it is clear that He gives the necessary powers to carry out His command.

and consequently one must not mix into this <b>one's own</b> calculations,

but rather rely with joy

(as in every service of God)

upon the Almighty⁷⁶.

If the <b>true</b> situation is,

that one does not have the powers for this,

the Almighty will provide it⁷⁷

In order that children should be born, there must be

a special blessing from the One Above — "And God blessed them...

Be fruitful and multiply etc."

That is why "there are some people who do not procreate even though the procreative power is present in its fullness"

— The truth,

the revealed truth is,

that not only does such conduct of trust in God — not detract from a person's health,

but on the contrary: the way to achieve true peace of mind,

is through conducting oneself according to the natural orders that the One Above has established.

When one disrupts the normal order that the One Above has established in family life,

one sees tangibly that this causes problems in the "nerves"

(nerves)

etc.',

in addition to the main point that this disrupts etc. the relationships between husband and wife.

The conduct of making calculations when it is "the appropriate time" to have children,

has been given a name "family planning"

("family planning").

The reality is however,

that this brings the very opposite: a &lt;b&gt;opposite&lt;/b&gt; in the order of family life,

opposite the building of family life.

And as it has already been revealed

(for those who do not want to fool themselves),

that there has not yet been a thing that should bring such disorder and &lt;b&gt;opposite&lt;/b&gt; &lt;b&gt;the foundation&lt;/b&gt; &lt;b&gt;and strengthening&lt;/b&gt; and building of family life as the matter of "family planning"&lt;sup&gt;81&lt;/sup&gt;.

12.

A special connection between the commandment of be fruitful and multiply and our generation

(specifically)

The Gemara says⁸²,

that the son of David does not come until all the souls in

(the treasury called)

the body are finished.

D.

H.

The birth of another Jewish child brings closer the complete redemption of the entirety of Israel through David the king, the Messiah.

And since one finds oneself in the generation of the footsteps of the Messiah

(as discussed several times),

and one hopes and prays "the sprout of David Your servant <b>speedily</b> may You cause to sprout",

"now" literally — it is understandable,

that one must do what depends on him in the matter of "all the souls in the body are finished",

That this will hasten the "Ben David come",

in the true and complete redemption through our righteous Moshiach.

5743.

Shabbos Parshas Chayei Sarah 5743)