English translation — משיחות ש״פ 1ח, בדד״ח מדוזשזז ה׳תנש״א

In regard to the command to Noach and his sons in our parsha: 'And you, be fruitful and multiply, swarm in the land and multiply in it'¹ - the well-known question²: why did G‑d need to say it again after He had already said the command in Sefer Bereishis

(to the entirety of the human species)

"Be fruitful and multiply and fill the earth and subdue it"⁵.

One cannot answer that the statement in Parshat Bereishit⁴ is a blessing and not a commandment⁵,

and the addition in Parshat Noach of the commandment regarding this mitzvah - because

(as explained in the commentaries⁷)

: From the verse

(in Parshat Bereishit)

"Be fruitful and multiply etc. and subdue it" we learn in the Mishnah and Gemara⁹ who is obligated in this mitzvah

Sichos HaShimos - 5751

And nevertheless, the command is repeated again in Parshat Noach.

("here for a command"")

,

"And you, be fruitful and multiply etc."",

Although the command was already stated in Parshat Bereishit⁴.

The Ra'am that the Mishna in Yevamot disagrees with the Beraita of Bar Kappara and with the sugya in Sanhedrin there,

And he explains that according to all opinions

(even according to the Mishna in Yevamot there)

S'L: tears of a mule are learned from this verse.

And you, be fruitful and multiply•.

And the essence of the matter.

The simple explanation of this is a thing.

(From which we learn this commandment for all generations)

,

and not only to reassure Noah that he should not worry,

All of them inside.

And accordingly, it is understood also regarding the answer in Nachalas Yaakov and in Gevuros Ari there

(See also Ohr HaChaim there 9,

:

that since they entered the ark, He prohibited them from marital relations

(Rashi on our parshah 6,

7,

And when they went out, He permitted them

(there, ch. 8,

And it was possible to err and say that it would be permission and not a commandment,

therefore it was necessary a second time to command and warn them about this - that this is a specific command regarding the situation of Noach then,

And the general novelty is not explained in this command to Noach.

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Sefer HaSichos - 5751

The creation by the Almighty - "the world was created with His fullness"².

And therefore it could have been,

as it actually happened,

that through that which "the wickedness of man was great on the earth",

it caused that "and the Lord regretted that He had made, etc., I will blot out, etc."³⁰,

The destruction of the world and the cessation of the orders of creation - because although the creation was created by the Supreme One

(in its fullness)

,

and it is in a manner that "And God saw all that He had made, and behold it was very good¹⁰,

But since the creation is from the aspect of the manner of its creation by the Creator

(not from the aspect of the content of the world itself)

Therefore the sins have

(which have distanced the world from the Creator and His will)

caused the descent in such a manner,

so that it was not possible for it to be clarified and elevated

("it was not possible to clarify"⁵²)

.

And since through the sin of the generation of the Flood the world became so corrupted until "the earth was filled with violence,"

and from the world's side there was then no possibility for clarification and elevation,

therefore there remained no reason for its existence,

and "the Lord regretted that He had made etc. I will blot out etc."

Thus also after the flood,

which then revealed the purification and refinement of the heart

(of the world itself/ that even when she

The humble one is also hinted at in the name of Noach

(And the name of the entire parshah)

:

Noach is from the language of rest,

And "Noach Noach" twice is a double neicha - "neicha for the upper realms and neicha for the lower realms" •³.

And as explained in several places³,

Then Noach is Bechinas Shabbos

(And as it is written, "Vayishbos" and its translation is "Vanoach" / "Neicha derucha",

"which is the aspect of cessation,

like a person who ceases from his work".

Noach

(a righteous man)

has opened and brought rest into the world,

and therefore the waters of the flood are called 'al

Parshas Noach,

2nd of Rosh Chodesh Marcheshvan

His name,

“Mei Noach” - because they purified the land,

which through this brought rest into the world

(in addition to the rest after the flood,

Air and primarily rest in the world relative to its state before the flood/ then also world,

From the side of that matter itself,

Should be related to clarification and memory.

And through this - the world receives an intensity of rest from,

"they shall not cease".

And furthermore: "Noach, Noach" two times shows,

That he brought about the rest and tranquility "for the upper ones" and "for the lower ones" as they become united together

(Just as Noach is one person whose name was doubled/ so the lower ones

(from their own perspective)

should become unified with the upper realms.

In order to bring about the purification of the land

(so that the world, from its own essence, can become refined and elevated)

two things are required:

(a)

Purification of the world, which comes about through the nullification of the "corruption" and "violence" in the land through the flood that "wiped out everything"⁴,

(b)

the positive action of refining and purifying the world

(and not breaking the world)

.

And one could say,

that in general, this was accomplished by the

(a)

Flood which purified the world from "מלאה הארץ חמס""⁴,

through "it wore out everything"

(everything that is outside the ark / which openly is the opposite of rest and existence of the world,

and

(b)

Noah's ark,

that the Almighty commanded "make for yourself an ark etc.",

that at the time of the flood

(that "it wore out everything")

Noach and his household should find themselves in the teivah,

And be protected from the waters of the flood and remain in their existence,

Which then gives the ability to do the avodah of birur and zikuch ha'olam in a manner of nachas

(for the upper and lower / not through nullification of the world:

Sefer HaSichos - 5751

The Almighty commanded Noach to bring into the teivah all parts of the world: the speaking species - Noach and his household,

the living species - "from all living things etc."*/ the growing species and the still species - "from all food that is eaten"⁵,

and also all worlds of the order of hishtalshelus - as explained in Chassidus⁵,

So the three levels in the ark,

"lower, second, and third"" correspond to the three worlds of B-Y-A

(B-Y-A of the general,

and the particular B-Y-A)

⁵⁵,

And in the ark

(and all that is in it – the entire order of the chain of descent)

a state of peace and tranquility prevailed,

Similar to how it will be in the future to come⁵⁵ - "And the wolf shall dwell with the lamb, etc., they shall not hurt nor destroy, etc.,"

Because of that which "the earth shall be full of the knowledge of the L-rd"*⁵

[Exactly opposite of the situation in the world before the flood - "the earth was filled with violence"⁴

And the one who gave the strength,

So that afterwards, when it will be "go out of the ark"⁵⁷,

And in all times after that - one should be able to accomplish the clarification and refinement of the world,

In a way that the world itself should be elevated

(in a manner of satisfaction)

.

And it is also hinted in the wording of the command

(in the making of the ark)

⁵⁵ "and to a cubit you shall finish it from-"

According to the aforementioned, one will understand the reason and novelty in the command "And you, be fruitful and multiply etc." after the flood, regarding the command to Adam

(before the flood)

:

The blessing and commandment of G-d "Be fruitful and multiply and fill the earth and subdue it" which the Almighty said after the creation of man

("And G-d created man etc., male and female He created them"⁵⁵)

- is a general blessing and a general commandment which expresses the role and purpose of the creation of man: that he should multiply and fill and settle the land and conquer it,

And in the well-known expression⁵⁵

Shabbos Parshas Noach,

the 2nd day of Rosh Chodesh MarCheshvan

Sefer HaSichos - 5751

And one could say,

So the ket

(in general)

also on the second blessing and commandment

(to Noach and his sons)

comes from the first blessing and commandment

(after the creation of the earth/ which is a general commandment that includes all modes of service of "be fruitful and multiply etc."

(on the part of the commandment from above - before the flood,

And on the part of the service below - after the flood/ but the completeness of the matter is brought through the blessing and commandment and fulfillment of this mitzvah in practice after the flood.

Accordingly, one will also understand the reason for the change in the language of the commandment in Parshat Noach, where it does not say "and subdue it" and it adds "swarm in the land and multiply in it,"

in contrast to the language of the commandment in Parshat Bereishit:

"And subdue it" means that one subdues a thing against its will,

not with the will of the one being subdued¹⁴

[as also understood from the exposition of our Sages of blessed memory•

(brought in Rashi)

on "and subdue it,"

"It is the way of a man to conquer, and not a woman,"

What does that refer to? The conquest of the land through war¹⁵]

.

Regarding the matter of government" — and if it is against his will,

not like the matter of kingship — which is willingly

(as the expression¹¹ "and His kingship they accepted upon themselves willingly")

•¹.

That is,

Then "and conquer it"

(in general)

explain a situation with which one must

the word the existence of the world separate existence in sin,

until that the talk of the son of David or will be fulfilled in a person etc.,

see there.

Shabbos Parshas Noach,

the 2nd of Rosh Chodesh Marcheshvan

Standing that in this there is

(air)

a virtue:

The service of making a dwelling place in the lower realms consists in this,

that there should first be an existence of lower realms,

which in their very essence are not vessels for G‑dliness,

and through the service of man he should subdue them and transform them into a dwelling for Him, blessed be He.

And in this itself there are two matters: conquest through coercion and dominion — clarification through war

(With a lower [level] that from the aspect of its essence is still not clarified and purified etc.)

,

And in general - the service before the refinement and purification of the world through the flood; the service in the manner of "His kingship they accepted upon themselves willingly" - clarification in a way of rest

(rest)

,

And in general - the order of service that was renewed after the flood

(When in the world was given the power that the world from its side should become refined)

\

And therefore it does not say there "vechivshuha" (conquer it),

Because the main novelty after the flood is the aspect of the service in refining and purifying the world

[Although after the flood there is the service in the manner of conquest

(Even regarding human beings/ all the more so regarding the dominion of man over the animals of the earth etc.,

as it states in Parshat Noach

(In continuation of the blessing of "be fruitful and multiply, etc.")

" - "and your fear and dread shall be upon every beast of the earth etc."]

.

According to the aforementioned, one will understand the discourse of our Sages• on "and subdue it"

(missing a vav)

- "A man's way is to conquer, and a woman's way is not to conquer"

(And in Rashi's language on the verse: "The man whose way is to conquer is commanded regarding procreation, and not the woman")

,

according to the opinion of the Rabbis

(and so is the halachah")

:

The interpretation of this is not - as the mistaken think - that the matter and result of "וכבשוה" is absent in a woman,

Because "פרו ורבו גו׳" is a general commandment that was stated after the creation of man,

which gives forth the task of each person

(man and woman)

,

to multiply

(have children)

And to settle and establish oneself in the world.

And one can say the explanation of this:

The commandment

("פרו ורבו גו׳ וכבשוה")

To the man also includes the woman,

Because she is a part of the man,

As it is stated, "that the creation of man

("ויברא אלקים את האדם")

is in a manner of "male and female He created them",

and afterward - the woman was created through "and He took one of his ribs""

[and as Rashi explains: that two faces were created in the first creation and afterward they were divided/ and therefore it is understood,

that the commandment

("be fruitful and multiply etc.")

to the man

(which came immediately after "and G‑d created man etc. male and female He created them")

also includes the woman,

Being a part

("one of his ribs")

of the man.

84 Sefer HaSichos

And all the more so and a fortiori from the explanation in the writings of the Arizal” regarding positive time-bound commandments

(in which women are exempt/ that "when the male performs the commandment, there is no need for the women to also perform it alone, for she is already included with him at the time he performs that commandment etc.,

And this is what our Sages said• "His wife is like his body"

[And as it also says in the Zohar•*,

So without a man and woman each is by themselves "half a body"]

,

all the more so in the mitzvah of pru urvu,

in which a woman has a part and assistance in the actual deed

[And therefore "she has a mitzvah because she assists her husband to fulfill his mitzvah"— until that specifically in her is dependent that the man should be able to carry out his command

(Through "and they shall become one flesh"**/ and moreover: the main matter of procreation is carried out specifically through the woman - so it is clear that the mitzvah of the man includes and is drawn to the woman".

And similar to how it is regarding the mitzvah of "pru urvu",

so too is it regarding the detail

(in the mitzvah)

of "and conquer it,"

that although "a man's way is to conquer and a woman's way is not to conquer,"

the "and conquer it" of the man includes and is drawn to the woman.

- 5751

And one could say further: In addition to the fact that the "and conquer it" of the man is drawn to the woman - there is also in the woman here

(in spiritual service)

The action that is accomplished through "vekivshuha" (and conquer it)"

[And this itself is drawn to her through her husband

(being "one of his ribs"/ and according to the instructions of the husband,

as per the Sages, "a kosher wife who fulfills the will of her husband/

As understood simply,

that a Jewish woman and daughter has been created

(just like a man)

to accomplish and "take in" her portion in the world.

And in particular: being a homemaker

(And likewise the daughter who is educated accordingly)

lies upon her the responsibility to be a conqueror and to be a baalabusta in her home and all household members,

and illuminate them with "a mitzvah is a lamp and Torah is light"**.

And on the contrary: the essence and beginning of the work of "conquest" begins entirely in the home,

and then it spreads from the mind to the home

(through the man whose way is to conquer)

.

And similarly regarding the conquest of the king,

He first conquers his own country and then other countries

(A foolish king** conquers other countries before his own country.

.

.

/

And that which Chazal say that "It is a man's way to conquer and it is not a woman's way to conquer",

One can say the explanation in this,

אז דאם איז מבאר דעם חילוק אין דעם אופן ופעולת הכיבוש צווישן אן איש און אן אשה*י:

ש״פ נח,

ג׳ דר״ח מרחמודן

כיבוש בפירושו הפשוט

(כנ״ל ס״ז)

-איז אז מ׳איז כופה דעם נכבש בעל כרתו

(היפך רצונו)

דורך ארויסגיין קעגן אים במלחמה מיט א תוקף וחיזוק

(And sometimes— with writ*ing)

- is the way of a man,

,

"A man's way is to conquer",

But this is not the way of a woman,

,

"And a woman's way is not to conquer",

(In the manner of conquest of man/ because "the king's daughter is all glorious within"*,

And its way is not by going out and with force and strength

(sometimes also connected with pride)

What gladdens the eyes etc.²⁹.

The difference is the matter of "conquest"

(as above sect. 7/ that one conquers and overcomes the lower part of the world

(which inherently is not a vessel for divinity)

for a dwelling for Him, blessed be He - that is opposite

(air)

With a woman,

-

And the "conquest" with a woman is in the manner of "v'chivshah" (and he shall subdue her) with the letter vav missing,

without an extension beyond herself and an extension from within her limitations,

Rather, in the manner of "the honor of the daughter of the king is within*",

"Within" specifically - both inward in place,

That her main service is inside the home

(But the mainstay of the home / and inward in substance - that her manner of activity is not with force and sharpness,

Only pnimiyus - with a pnimiyus'dike refinement,

And her honor - in a manner of honor, decency, and tranquility.

And accordingly, it is understandable the connection of the teaching of "vechivshuha",

that "a man's nature is to conquer and a woman's nature is not to conquer" with that a man is commanded on pru urvu: because "a man's nature is to conquer",

in a manner of influence with force etc.,

therefore he is

Sefer HaSichos - 5751

Different".

Until that the way of serving of the women and daughters of Israel,

Becomes also a lesson and guide for men and boys how they must do their service,

Specifically in a way of honor,

And in an inner way"¹.

[And one could say further: from the teaching of the Sages mentioned above it is understandable,

that the matter of conquest - which "a man's way is to conquer and a woman's way is not to conquer" - is not a part of the essence of the commandment "Be fruitful and multiply"

(Only a side proof,

So the man - whose way is to conquer - is commanded regarding Pru U'rvu)

.

And based on this it is understood,

That on the contrary - the main matter of "Pru U'rvu etc." is with a woman and not with a man.

And therefore specifically the man is commanded regarding this and not the woman: By a man, a commandment regarding Pru U'rvu is required because were it not for the commandment of the Torah, one could not rely on him - that from his nature he will engage in Pru U'rvu; but a woman does not need a commandment for this - because, feeling that her mission in the world is to be the mainstay of the home and to establish generations of Jews,

she does it on her own]

.

And we should connect the above with that in this year's calendar, we read Parshat Noach on the second day of Rosh Chodesh Marcheshvan:

Rosh Chodesh contains within itself a thing and its opposite.

It is permitted for work,

But it is not called a weekday¹,

to the extent that women refrain at that time from certain kinds of work¹

(at least heavy work-

Parshat Noach,

the second day of Rosh Chodesh Marcheshvan

"the abundance of festivals"¹,

Their content is the ordinary service of the year,

"each man under his vine and under his fig tree²” - each Jew must be the "go out from the ark"

(the exit from the words of Torah and prayer²" in all your ways know Him",

like the exit from the month of Tishrei⁵")

,

and going out to do the service of "be fruitful and multiply etc.",

until "and subdue it" - making a dwelling for Him, blessed be He, in the lower realms,

And one has the power for this - the blessing and the commandment - from the Almighty.

And this is a service for every Jew,

man and woman,

each according to their manner and path of service - a man

(air)

in the manner of "his way to conquer,"

and a woman - in the manner of "the honor of a king's daughter is within."

And in addition to the service of the women and daughters of Israel in their homes within,

One sees that in the later generations, especially - they also became accustomed to the service outside the Temple." -

88 Sefer HaSichos

From your land etc. to the land that I will show you³⁷,

And then - in the portion after this -,

And the L-rd appeared to him¹,

And as is known from the story¹ that the Rebbe

(Maharashag)

N.E. as a child once cried and asked for

- 5751

Grandfathers,

the Tzemach Tzedek,

Why does the Supreme One not appear to him? -It is fulfilled for every Jew,

,

"A lad of Israel and I loved him"¹²⁴,

,

And Hashem appeared to him,

Then the completeness of this -,

And your eyes will see Your Teacher""²,

the true and complete redemption,

immediately and at once.

Sefer HaSichos - 5751