IDENTIFYING THE THEME OF PARSHAS NOACH {המלצר נושא}

Okay, good morning everyone of Shabis. Welcome to the Shirum on Parasy. Today's Shirim are dedicated by Mrs. Judy Gautib in honor of the yard site of her husband Ben Nyak whose yard site is the Shabas for his whole family. Okay, we're continuing on in our series that we started last week. We have this temporary name. We'll see if it holds no of the theme identifying the theme of parasyak. Now let's begin in the following way. First of all, I could take you to today's check out um the email. If you're not subscribed, you could subscribe to our email. Go to our site rabidgi.com and subscribe. And I'm going to take out I'm going to show you the mar here. Okay. And we're going to offer another theme for boracious and this will help us understand the theme of nyak. As we mentioned, this is somewhat of a courageous attempt. We don't find early sources that there is specifically a theme for a para. However, it's mostly predicated on the uh on common sense that everything in order for it to be considered an entity has to have something that ties it together. So, what is the theme of parasy? Again, to say the theme is the mul would definitely be shortsighted and inaccurate since the m does not occupy even the majority of the para. So what is the theme of paras? Last week we offered three uh possibilities. We explained that the theme of boracious is either it re it's a uh recounting Hashem's patience with mankind on three different occasions whether it's the sadas k or he and then at the end of boracious the deno we we offered that the theme of boracious is that it's uh establishing the creation of man. It speaks about the boracious is the uh the creation of man as the para begins with um of and it talks about the philosophy that cayenne and he held of man and ultimately of what she held of man and this week we're offering uh another approach to bacius the theme of boracious and this will help us understand noyak The theme of paras is it speaks about the beginning. Exactly what the name of the para is. The theme of boracious is the beginning. So question then what defines the beginning? Why would the beginning speak about 10 generations of world history? How does that make the beginning? What? How do how is the first generation first 10 generations of world history together described as the beginning? Well, the answer is let's let's clarify. It is the first attempt of the creation of the world and then Hashem said this is not working. This is not going to uh this is not going to work. Therefore the um the paras is madura alf of bria. It was the first attempt of the creation of the world like it says in. So now we come to parak and we have two possibilities. Possibility number one is based on the safer dakashem. In the darashemal teaches that after the sin of Adam Marishine mankind plummeted to a substandard level. Mankind was degraded and descended to a level dramatically lower than the way Hashem created man. Now, Hashem wanted to give man the opportunity to elevate itself that one day it could revert back to the level of Marishan before the and Hashem gave a timetable, a juncture of time that man would be able to raise itself up so that anyone could come along and render themselves eligible that they and their children forever and ever have that opportunity to revert back to the level of before the the Ramal calls this the period of roots after which time all the descendants would be an branches. Now the opening, the juncture of time that Hashem gave that there could rise a man or a family that from him would ultimately lead to a period of time uh that from him would lead to descendants that have the opportunity to raise themselves up to the level. That time frame was shine until the dhaaga at which point the gates were closed, the doors were slammed shut and never again can anyone raise themselves up to rectify the sin of Adamish. And the Ram says that nobody stood up, nobody rose to the plate, nobody actually rendered themselves eligible. That he should be the progenitor of a nation that has the opportunity to elevate themselves to rectify the sin of other that is with one exception. Abrahamu Abrau became the shy from which his descendants could rectify the sin of Misha. Nobody else. Meaning if somebody today from any other nation would want to say, you know what, I would also like to rectify the sin of other I also want to go on the pack path of rectifying other Marishine. They're ineligible. The only thing they could do is they could be ma themselves. They could graft themselves onto the great tree that is Marishia uh that is Abrahamu. So basically in the aftermath of the mul parasyak is take two madura of the creation of man and this second creation of man. In other words, if you want to know what is paras, it was it begins so to speak and there is one guy so to speak in a ganed called the tva and this is the second opportunity for someone to arise to be the man who hashem intended that Adam should be and then the gates were shut closed When Abrau stood up, the gates were closed forever. Paras, you want to know what the subject of paras was the second opportunity given to man to reach the level that Hashem intended man to reach when he created. So bacious is take one on the creation of man. Noak is take two. With the end of parasyak, it was forever closed. In other words, it was forever closed. the gates of becoming eligible to rectify the sin of other marish. So parasy is take two of the creation of man. It ended with the da that is one approach to paras. Here's another approach another theme that runs throughout the para and it's based on the malbum. The mumm has an amazing observation and it's an observation that really runs throughout the entire parasy and it goes like this. The mam is troubled. It says the word four times. How many times does it have to say also? Why does it have to say that had three children? We know he had three children. It says it at the end of batious says the malim. Everything in this world produces fruits. Everything in this world has pays. Man is comprised of three main components. His nama, his g and that which ties the two together. The nama needs to produce fruits. Those are intellectual realizations and an awareness of Hashem's presence. The body needs to produce fruits. Biological children. And the nephesh which ties the body and the soul together also needs to contribute to society. A told these are the children of Nyak. Noak. All three of his components had children. He was a man of righteousness. He conducted his affairs with righteousness and justness and therefore his nephesh produced fruits to society. Then soul produced fruits. Namely, he lived with an awareness of Hashem. He lived with fear of Hashem. He lived with recognition of Hashem. And finally, Nyak's body also produced fruits. So the reason why the Torah delineates Nyak's children, even though it already mentioned it at the end of BC, is for a very simple reason here. It's indicating that all three aspects of Nyak produce fruits. This theme continues throughout the par the para because then the theim delineate that the world was corrupt but it says three times. It says it says and then it says and the malam continues to explain their fruits of their soul was corrupt. They did not devote themselves to studying Hashem's reality in the world. That's the attachment of the body and the soul. And then that's they were corrupt in their the fruits of their physical entity. And then the para continues that when nyak came out of the table, it again mentions the three children of Nyak and it mentions them by name and it says and it says and why does it have to sayan? Everybody knows is a father ofan. So again the Malam says that when Noah's three children came out of the TVA each child separated and focused on their particular arena of focus. Shame focused on muscolas spiritual endeavors and his descendants went in that path until it led to Abrau. Yes's descendants focuses on what Yees specialized in namely Inyan Hamadini community society and then focused on the body and look where that led him. It led him to be so immersed in physicality that he actually violated and abused his own father. I wanted to add to the malab that the story of the mikdal babel continues this uh this understanding of the different types of children you could have into the world. We know the family of yeas was focused on contributing to society at large. But that's very dangerous. The ambition of focus of the on the society as opposed to one's own spiritual pursuit. The danger is it could lead you to have political ambition, ambition of grand. And it led them to want to create a universal sovereignty. It created them. It it led them to create the mdal. And this was a result of the fact that the tlda of nyak nephesh was taken by yees and it was guided specifically to focus on the inion of the nephesh which is society and look where it led them. So this is a common theme throughout the para the so I would say in two words if you wanted to know what is the theme of parasyak this second mahalak is no's children there are three kinds of children they have to be the focus needs to be on spiritual pursuit there has to be contribution to society also one has to have biological children but each area has to be focused on with the correct balance okay and then one more idea of the theme of paras. In other words, what what gives it its specific entity? Very simple. Parasy is day two of creation. What does that mean? Paras is day two of creation. The Gumar Des says the first 2,000 years of world history areu the next 2,000 years are are 2,000 years of Tyra. The next 2,000 years are Mashiach. So from the beginning of the world until until Abrainu who was Mak Hashem in the year 1996. It was the it was the world was toyuvo. But actually the Ramban in last week's parish explained that the first 2,000 years of toyo could be categorized as the first thousand years and the second thousand years. The first thousand years although there was no one who disseminated Tyra but it wasn't complete emptiness because the first a thousand years corresponds to and that corresponds to the creation of Adam and at least in the times of Adam was hashem and Adam was not so the first a thousand years which are not discussed in par were the light of the second 2000 thousand years beginning in the year of the flood come which was 1656 going until we'll call it Arau those thousand years these are it was the the second day of creation was misho It was the years of the flood. It corresponds to the second day of creation where Hashem did not say it was full of water. It was full of flooding. It was full of mdala. In other words, parasy is really the second 20,000 years of creation, which was the second day of creation. That's in a way what was thematic to paras. It was the there was no Okay, these are three possible for um the theme of paras again number one take two of the opportunity for man and giving man one last opening to rectify the sin of the marishine or It's the subject of is the progeny of all aspects of or it's day two. It's what day two of creation brought to the world. Okay. And we'll hold it here.