Vayikra: Chapter 31

The waters of Noah

Synopsis

This section is essentially about peace, and about how it is brought to the world above and the world below through the righteous. The righteous man must argue on behalf of the whole world when God proposes to destroy it, even if he is informed that he himself will be saved. Moses is our model for this, rather than Noah, who did not beg for mercy for the world. In this sense "the waters of Noah" were Noah's fault; it was due to him that all the people in the world died. But it was also due to Noah that the land endured after the earlier generations had corrupted it.

Earth Flesh Flood Noah Waters Zot (This, Fem.)

230. "Then it shall be, because he has sinned, and is guilty, that he shall restore that which he took violently away" (Vayikra 5:23). Rabbi Yosi said, "For this (Heb. zot) is as the waters of Noah to Me: as I have sworn that the waters of Noah should no more go over the earth" (Yeshayah 54:9). This is a difficult verse, for it is written "that the waters of the flood were on the earth" (Beresheet 7:10) and "neither shall all flesh be cut off any more by the waters of the flood" (Beresheet 9:11). It is written, "The waters of the flood" and not "the waters of Noah." Moreover, it is written, "For this is," while it should have been 'For these are.'

230. וְהָיָה כִּי יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת הַגְּזֵלָה וְגוֹ.' רִבִּי יוֹסֵי אָמַר, כִּי מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבוֹר מֵי נֹחַ. הַאי קְרָא קַשְׁיָא, כְּתִיב וּמֵי הַמַּבּוּל הָיוּ עַל הָאָרֶץ. וּכְתִיב וְלֹא יִכָּרֵת כָּל בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל. מֵי הַמַּבּוּל כְּתִיב, וְלָא מֵי נֹחַ, וְהָכָא כְּתִיב כִּי מֵי נֹחַ זֹאת לִי. זֹאת לִי, הֵם לִי מִבָּעֵי לֵיהּ.

Patriarchs Peace Righteous Strength Zeir Anpin

231. Yet we have learned that when there are many righteous men in the world, the Holy One, blessed be He, rejoices and takes pride in them. We have learned that when a righteous man is in the world and dwells in it, he brings peace to the world, WHICH IS MALCHUT, and the whole world is blessed for his sake. He brings peace to the retinue above. Whence do we know that? From the verse: "Or let him take hold of my strength, that he shall make peace with Me; peace shall he make with Me" (Yeshayah 27:5). Why is peace mentioned twice here? Because "he shall make peace with Me" MEANS he brings peace to Male and Female, ZEIR ANPIN AND MALCHUT, while "peace shall he make with Me" is when the patriarchs are blessed - CHESED, GVURAH AND TIFERET OF ZEIR ANPIN.

231. אֶלָּא הָכִי תָּאנָא, כַּד זַכָּאִין סְגִיאוּ בְּעָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא חַדֵּי וּמִשְׁתְּבַּח בְּהוּ. דְּתָנֵינָן כַּד שָׁארִי זַכָּאָה בְּעָלְמָא, וְאִשְׁתְּכַח בֵּיהּ, כִּבְיָכוֹל אַטִּיל שְׁלָמָא בְּעָלְמָא, וְכָל עָלְמָא מִתְבָּרְכָא בְּגִינֵיהּ, וְאַטִּיל שְׁלָמָא בְּפָמַלְיָא שֶׁל מַעֲלָה. מְנָא לָן. דִּכְתִּיב, אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִּי. תְּרֵין שְׁלָמִין אֲמַאי הָכָא. אֶלָּא יַעֲשֶׂה שָׁלוֹם לִי, דְּאַשְׁרֵי דְּכַר וְנוּקְבָּא. שָׁלוֹם יַעֲשֶׂה לִּי, דְּמִתְבָּרְכָאן אֲבָהָן.

Patriarchs Peace Serpent Zeir Anpin

232. What is the difference between "HE SHALL MAKE PEACE WITH ME" AND "PEACE SHALL HE MAKE WITH ME?" Rabbi Yosi said, When the patriarchs, CHESED GVURAH AND TIFERET, are blessed, IT SAYS, "peace shall he make with Me," FOR peace precedes everything BECAUSE IT IS OF MORE IMPORTANCE. Peace is therefore WRITTEN first, NAMELY "PEACE SHALL HE MAKE WITH ME." "He shall make peace with Me:" Why here does not the word peace come first? Because the serpent should first be removed, which dwells by the Female, MALCHUT. Then the Male, ZEIR ANPIN, will come to dwell in His place WITH MALCHUT. Hence "he shall make" comes first; NAMELY, FIRST HE WILL WORK TO REMOVE THE SERPENT, then there is "peace" BETWEEN ZEIR ANPIN AND MALCHUT.

232. מַאי אִיכָּא בֵּינַיְיהוּ, אָמַר רִבִּי יוֹסֵי, כַּד מִתְבָּרְכָאן אֲבָהָן, שָׁלוֹם יַעֲשֶׂה לִּי, דְּאַקְדִּים שְׁלָמָא בְּכֹלָּא. וּבְגִין כַּךְ שָׁלוֹם קַדִים. יַעֲשֶׂה שָׁלוֹם לִי, מַאי טַעֲמָא לָא אַקְדִּים שָׁלוֹם הָכָא. אֶלָּא בְּגִין דְּיִתְעַבֵר חִוְיָא דְּשַׁרְיָא בְּנוּקְבָּא בְּקַדְמֵיתָא, וְיֵיתֵי דְּכוּרָא לְמִשְׁרֵי בְּאַתְרֵיהּ, וּבְגִין כַּךְ יַעֲשֶׂה אַקְדִּים, וּלְבָתַר שָׁלוֹם.

Judgment Righteous

233. We learned that when there is a righteous man in the world, no Judgment stirs or rules over the world because that righteous man is a sign in the world; NAMELY, HE IS OF THE ASPECT OF YESOD CALLED SIGN. The Holy One, blessed be He, desires his honor, and the world exists due to him!

233. תָּאנָא בְּזִמְנָא דְּזַכָּאָה שָׁארִי בְּעָלְמָא, דִּינִין לָא מִתְעָרִין, וְלָא שַׁלְטִין בְּעָלְמָא, מִשּׁוּם דְּהַהוּא בַּר נָשׁ זַכָּאָה הוּא אוֹת בְּעָלְמָא, וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהּ, וְעָלְמָא מִתְקַיֵּים בְּגִינֵיהּ.

Mercy Righteous Wicked Wickedness

234. We learned that Rabbi Yosi said that when men are found guilty before the Holy One, blessed be He, if there is a righteous man in the world, the Holy One, blessed be He, will be reconciled with them, and will influence him so that the man asks for mercy on behalf of the world. What does the Holy One, blessed be He, do? He speaks with him about the wicked men of the world and tells him He will be good to him alone and destroy everybody. What course does the righteous man take? He minds not himself, but takes it on himself TO ARGUE IN FAVOR of the whole world, so that the Holy One, blessed be He, will be reconciled to them.

234. תַּנְיָא א"ר יוֹסֵי, בְּזִמְנָא דִּבְנֵי עָלְמָא אִשְׁתְּכָחוּ חַיָּיבִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, הַהוּא זַכָּאָה דְּאִשְׁתְּכַח בְּעָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתָּעֵי בַּהֲדֵּיה, בְּגִין דְּיִבְעֵי רַחֲמִין עַל עָלְמָא, וְיִתְפַּיֵיס בַּהֲדַיְיהוּ. מֶה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא, אִשְׁתָּעֵי בַּהֲדֵיהּ עַל אִינּוּן חַיָּיבֵי עָלְמָא. אָ"ל לְאוֹטָבָא לֵיהּ בִּלְחוֹדוֹי, וּלְשֵׁיצָאָה לְכֻלְּהוּ. מַה אָרְחֵיהּ דְּהַהוּא בַּר נָשׁ זַכָּאָה. שָׁבִיק דִּידֵיהּ, וְנָסִיב לִדְכּוּלֵי עָלְמָא בְּדִיל דְּיִתְפְּיָיס קוּדְשָׁא בְּרִיךְ הוּא בַּהֲדַיְיהוּ.

Death Death and the Afterlife Evil Moses Sin Thought

235. Whence do we know that? From Moses. When the Holy One, blessed be He, said to him: Yisrael have sinned, "they have made them a molten calf, and have worshipped it..." (Shemot 32:8), he also said to him: "Let Me alone, that I may destroy them..." (Devarim 9:14). Moses then said, If for the sake of my honor Yisrael shall be annihilated from the world, then I prefer death rather than have them say that for my honor I neglected that of the whole world. Straightway, "And Moses besought Hashem his Elohim" (Shemot 32:11) and delivered himself to death several times for Yisrael, as written, "Yet now, if You will forgive their sin; and if not, blot me, I beg you, out of Your book..." (Ibid. 32). We learned that Moses did not move from there until the Holy One, blessed be He, forgave Yisrael. Hence, it says, "Hashem relented of the evil which He thought to do to His people" (Ibid. 14) and "Hashem said, I have pardoned according to your word" (Bemidbar 14:20).

235. מְנָא לָן. מִמֹּשֶׁה. דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, חָבוּ יִשְׂרָאֵל, עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וְיִשְׁתַּחֲווּ לוֹ וְגוֹ' תּוּ אָמַר לֵיהּ, הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְגוֹ,' בְּהַאי שַׁעֲתָא אָמַר מֹשֶׁה אִי בְּגִין יְקָרָא דִּידִי יִשְׁתֵּצוּן יִשְׂרָאֵל מֵעָלְמָא, טַב לִי מוֹתָא, וְלָא יֵימְרוּן דְּשָׁבִיקְנָא הַאי דְּכוּלֵי עָלְמָא, בְּגִין יְקָרָא דִּילִי. מִיַּד וַיְחַל מֹשֶׁה אֶת פְּנֵי יְיָ' אֱלֹהָיו. וְאוֹשִׁיט גַּרְמֵיהּ לַמִּיתָה בְּכַמָּה אַתְרֵי בְּגִינֵיהוֹן דְּיִשְׂרָאֵל, דִּכְתִּיב וְעַתָּה אִם תִשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ וְגוֹ.' וְתָאנָא, לָא זָז מֹשֶׁה מִתַּמָּן, עַד דְּמָחַל קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, הֲדָא הוּא דִּכְתִּיב וַיּנָּחֶם יְיָ' עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ. וּכְתִיב וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ.

Ark Brit (Covenant) Covenant (Brit) Flesh Mercy Noah Rain Waters

236. But of Noah, it is written, "And Elohim said to Noah, The end of all flesh is come before Me..." (Beresheet 6:13). Noah said to him: What will You do to me? He said to him: "But with you will I establish My covenant..." (Ibid. 18). "Make yourself an ark of gofer wood" (Ibid. 14). He did not beg for mercy on the world, rain came down and the inhabitants of the world perished. Therefore, it is written of Noah: "the waters of Noah." Surely they were "the waters of Noah," for they were due to him, SINCE he did not ask for mercy on the world.

236. וְאִלּוּ בְּנֹחַ כְּתִיב, וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי וְגוֹ.' אָמַר לֵיהּ נֹחַ, וְלִי מַה אַתְּ עָבֵיד. אָ"ל וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ וְגוֹ' עֲשֵׂה לְךָ תֵּיבַת עֲצֵי גֹפֶר. וְלָא בָּעָא רַחֲמֵי עַל עָלְמָא, וּנְחִיתוּ מַיָּא, וְאוֹבִידוּ בְּנֵי עָלְמָא, וּבְגִין כַּךְ מֵי נֹחַ כְּתִיב. מֵי נֹחַ וַדַּאי, דְּבֵיהּ הֲווֹ תַּלְיָין, דְּלָא בָּעָא רַחֲמֵי עַל עָלְמָא.

Curse Ground Mercy Noah

237. Rabbi Yosi then quoted the words: "And Noah began (Heb. vayachel) to be a husbandman" (Beresheet 9:20). The word "Vayachel" has the same meaning as in: "He shall not break (Heb. yachel) his word" (Bemidbar 30:3), for he became non-spiritual (Heb. chol). "Husbandman (lit. 'man of the land')" means it was due to him that all the inhabitants of the world perished, because he did not ask for mercy on them. Another explanation: "Man of the land," because it was for his sake that THE LAND endured after the earlier generations corrupted it, as written, "I will not again curse the ground any more for man's sake" (Beresheet 8:21).

237. מִכָּאן א"ר יוֹסֵי, מַאי דִּכְתִּיב וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה. וַיָּחֶל: כד"א, לֹא יָחֵל דְּבָרוֹ, דְּאִתְעָבֵיד חוֹל. אִישׁ הָאֲדָמָה, דִּבְגִינֵיהּ אִשְׁתְּצִיאוּ בְּנֵי עָלְמָא, דְּלָא בָּעָא רַחֲמֵי עָלַיְיהוּ. ד"א אִישׁ הָאֲדָמָה, דִּבְגִינֵיהּ אִתְקֲיָּימַת לְבָתַר דְּאִשְׁתְּצִיאוּ קַדְמָאֵי, דִּכְתִּיב לֹא אוֹסִיף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם וְגוֹ.'

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