Rav Hutner on Lech Lecha | Rabbi Baruch Taub | Oct 22 2026

Okay, Parshas Lech Lecha. I have two things I want to learn with you today. One is we're going to revisit something we've seen a number of years ago. Some of you might remember, but it's worth reviewing. Very timely >> [clears throat] >> pre-election uh Torah thought. The introduction of the Netziv to Sefer Bereishis. The Netziv, Rav Naftali Zvi Yehuda Berlin, who was some of you might be aware is the really the father of the Yeshiva movement the way we understand it today. The order of Yeshivas, three sedarim, and and so on and so forth. All the Yeshivas today are modeled after the Yeshiva of Volozhin. Thank you. I can't do without that. Thank you. Um So, the Netziv wrote a Perush on Chumash, which is a classic. And in fact, the great grandson of the Netziv republished it was published the first time in his lifetime. He had the uh the zchus of having it published in his lifetime. And when he was nifter, there's there were all kinds of hagahot additions on the side of his Chumash. And this great grandson republished the Netziv with additional notes. The only problem is, and I told him that he didn't you know, when you do this, right? In the world of academic scholarship, when you do this, you have an asterisk and a foot footnote that what was added from the original text. He didn't do that. So, you have to really be a bakki in the Netziv to know what's new and what's not new. Okay? In any event, here's the introduction and I think it's very appropriate for the next few days. So, Zeh HaSefer HaNikra Sefer Bereishis. This is a Sefer called Bereshit. The Bereishis the Nevi'im refer to safer Bereshit as safer hayashar, the book of the straight, the book of the upright. To the east of Big Amora about his Kohanim. So Big Amora he's going to two quotes in the in the Big Amora in Massekhet Avodah Zarah. Two pesukim in safer Yeshua you see examples from the Navi. Hello, he ketuva al safer hayashar. So it's written on the book of hayashar, which is referring to Bereshit. And another one in safer Shmuel. So you have two pesukim from Tanakh Vayomer lamed bene Yehudah keshet hineh ketuva al safer hayashar. So meforesh Rebbi Yochanan zeh sefer Avraham, Yitzchak, v'Yaakov. So the Big Amora says that this is the safer of Avraham, Yitzchak, v'Yaakov, meaning the safer Bereshit, right? Or as the Ramban refers to it safer ha'avot, right? And Shmuel is safer ha'banim, right? Shenikru yesharim because the avot were called straight. Straight, yashar. That was the definition that the Nevi'im gave to Avraham, Yitzchak, v'Yaakov. Everything else they were great, whatever, tzaddikim, chasidim, but they were straight. That's the the ultimate. Shenikru yesharim. Shenemar tel mut nafshi mot yesharim because he's the quoting Bil'am, we'll see in a minute. That Bil'am said if I die, let me die the death of the yesharim. Referring to the avot. V'eish la'avin lama la'avin tam lama nikra Bil'am es avoseinu b'shem yesharim biychud. Why does Bil'am refer to the avot davka as yesharim of all things? V'lo tzaddikim o chasidim o gedolim, etc. V'gam lo Why is the safer called the book of the upright, the book of the straight? And he davened that his end should be like the end of Avraham Yitzchak and Yaakov. Here he goes. Now, we're not going to be able to go through this whole thing. We started late. I want to get to Rav Hutner on the parsha, but we'll do most of this piece and here now he's coming to the what we really want to hear. The inyan, why is it called yesharim? Why are the avos called yesharim? It's based on a pasuk, tzur tamim pa'alo. That Hakadosh Baruch Hu is called hatzur tamim pa'alo, the rock who is perfect everything he does. Tzaddik, this is right in reference to Kaveyochol, to Hakadosh Baruch Hu. He's tzaddik, pa'alo yashar hu, and straight. So, in other words, we we have to imitate God, you know, we know that in all of the the middos of our our character traits, it's all to be loving, to be merciful, to be kind, is coming from imitatio dei. The mitzvah in the Torah of a halacha of a dracha, to follow the Ribono shel Olam. We have to do what the Ribono shel Olam is this? Write mahu ahuv, af atah ohuv. Just like Hakadosh Baruch Hu is loving, who oheiv you, you don't have to be He does chesed, we do chesed, right? So here, the Netziv is taking it a step further. The Ribono shel Olam, Kaveyochol, is referred to as tzaddik, right? Shevach yashar hunemar letzaddik din Hakadosh Baruch Hu bechorban bei bayishaini. So where does this come from now that we're applying it to the avos? That yashar is is Excuse me, is said hats dik at din Hakoresh Boruchu, it's to rectify the judgement that God brought on the world B'churban Bayis Sheini, when he destroyed the second temple. Meaning Sh'haya dor ikesh u'v'tal tal. The generation of the Beis Hamikdash was a crooked generation. Roshnu Here's the deceit. What do I What does that mean? You know, we're talking about Tanoiyim, Amoriyim, right? We're talking about tzadikim, right? Sh'hayu tzadikim v'chasidim v'amalei Torah. They were pious, they were righteous and they were engaged in Torah day and night giving us our Torah She'b'al Peh. Ach lo hayu y'sharim b'halichasam olam. But they were not straight in their nimusim, in the way they conducted themselves. Because we know what of all the nine reasons why the the Gemara tells us at the various places the Beis Hamikdash was destroyed, what is the most one most obvious one that we know the most is sinas chinam, causeless hatred. Who we talking about here? We're talking about great people of that generation, right? Al kein mipnei sinas chinam sh'b'libam, because in their heart, these people, these Jews, right? Had hatred in their hearts that's uh for each other. Chashdu es mi sh'rosh noig l'cha d'asam. They They were very suspicious. They were suspecting of anyone that's religious approach is not like theirs. B'yiras Hashem. He's not talking about chilonim here. He's not talking about non-religious people. He's talking about tzadikim, religious people, right? Sh'hu tzaduki v'apikores, that they would think, if you don't wear the yarmulke that I wear, right? Maybe you wear uh kipa yardei, right? Kol shohu, as we say in uh in uh or you wear a big black yarmulke, right? It It made a difference, right? What are your credentials, right? U'va'alei de'eitzah u'dei'ah shofchei damim, created murder. K'deira chala l'chol rosh u'vo'el, but it was a terrible time of of real sinas chinam which went to the went to the nth degree. Ad she'charav habayis, until the Beis Hamikdash was destroyed. V'al zeh hayah tzedek hadin. And it was because of this. This was what brought about the destruction of the Beis Hamikdash, right? So let's take a lesson here, right? We We live in a generation today and we feel it so much these weeks um there's no narrative, there's no discussion. It's just uh yelling and screaming and cursing and uh etc., right? Hakadosh Baruch Hu yashar hu, but what all this comes out because Hakadosh Baruch Hu was straight. Whatever Hakadosh Baruch Hu is, one thing he we we his highest description is that he's straight and he does not tolerate any deviation, any crookedness. V'eino sovel tzaddikim k'eil, he doesn't He doesn't accept these {quote} {unquote} tzaddikim, right? So-called tzaddikim. You know, it reminds me the Kotzker Rebbe once said, we just had when Avraham Avinu was arguing for to save S'dom, so he went from 50 to 45 to 40 to 10. There are 50 tzaddikim, save the city for 50 tzaddikim. He said to Hashem, "Okay, I'll save the city for 50 tzaddikim." So the Kotzker Rebbe said, "Do you know why? Because 50 tzaddikim can also destroy a city." So the Hashem wanted the city to be wanted to be destroyed but tzaddikim will be destroyed by these so-called tzaddikim also, right? That's the Kotzker's take on that. So, this is what the receivers referred to. They were doing it the same way as I am. Right? They were doing it for the sake of heaven. Right? They were holy warriors. Right? But they did they they did it in a crooked manner. This was the destruction of base of meekness. So, something really tell go go and call them have real of our reasons you should worry destroyed humanity almost, right? Destroyed the base of meekness, the people that went with it, and what will happen to us after the horn buys. We're still living through that period of no horn no beta meekness, right? As great as things are for us. Right? We we dove in every day for for the the being in Jerusalem, right? The ultimate goal. The desire of your shepherd of our word, and that's who the other word were. That's who they were. The other word they know that they were straight. She will watch how you take in the casino for all the same aside from the piety, the given. It's a given. That the other word the other word they were pious people, they were holy people, right? But over the of sure on the highest level. All the higher you you should worry. They were straight. I know I feel all of all the other people in the world who are in. That's how they handle with going in non-Jews. Even if they were idol worshipers. Even if they were idol worshipers. They they they dealt with their carrots. We call them a call my you in mom. The other word of our word. They were with them the other word of our word. See in the partial. I will have a video goes to memory. His non-Jewish friend memory. To ask him about Bris Miller if he should go ahead with the Bris. Should he do it or not? That's a whole other discussion we're not going to get into. What What was he asking and what was bothering Avraham Avinu? Really, if you really want to know what was bothering Avraham Avinu, he felt that if he would make himself perfect in a physical sense with bris milah, a stand-alone in the world that he was dealing with, here Avraham Avinu was very successful. The Rambam talks about the thousands of people that he was mekariv to monotheism as Beit Avraham, right? That's the Rambam in Hilchos Avodah Zarah. He gives us that history of the Avot, right? Here he said to Mamre, "What am I If I do this, I won't have influence anybody. They'll look at me I'll be on another level, right? What's going to be, right?" That's what was bothering Avraham Avinu about Should he go ahead with with cuz he was concerned about humanity, about saving humanity from idol worship, right? >> What was Mamre? >> [clears throat] >> We'll we'll we'll after the if you after I'm sorry. No, no, good question. After Vayikra Tavo Tam Ba'asher Hi Kiyum Ha'briah. So, by the way, just a quick contemporary example of Yaakov Kamenetsky, when he died, he lived in Monsey in the end of his life. So, the local rag had his picture in the front page you can pick up in the you know in the grocery stores. So, the mother superior, there was a nunnery there, the mother mother superior, right? Some of you might know the story, right? She said, "Um I didn't realize he was such a great person." "Every morning when he was this Jew old man was coming from synagogue and I was going taking my walk, he would be the he would say hello to good morning to me before I was able able to get the words out of my mouth, right?" So, here you know, that's yesharim. >> During the shiva. >> So, during the shiva, yes. Yes. Yes. Okay. So, you got the picture, right? That let's see if something worthwhile for us today to uh to think about. Um Okay, I don't want to we we're not going to finish it. We're not going to finish it. I want to get to Rav Hutner. I just want to make sure that we'll be able to uh to go through this piece. So, this is Rav Hutner on the parsha. Uh it's actually uh a a comment his this my mother this presentation is really about Lechu about Avram and also about Noach. Um and also about Adam Harishon, right? And what happened from Adam to Noach to Avraham Avinu. What what was going on here? So, he starts off here. This is on page your third page, I guess. Lech Lecha me'artzecha u'mimoladetecha, right? This is the opening of the parsha. Got it? Everybody got it? >> I see two. I don't see three. I see two. >> It's on the second >> It's on the second page. >> It's on the second. >> It's on the second page. >> So, it's on two, okay? Sorry. Lech Lecha right at the top. Lech Lecha me'artzecha u'mimoladetecha. So, this is the first of the 10 tests that Avraham Avinu went through. Lech Lecha the last test was um the Akedah, right? So, it's interesting. I mean, I you know, I keep getting off track here, but the Medrash says "Shnei pa'amim ne'emar l'Avram Lech Lecha." Two times he told Avram Lech Lecha. Once by by Lech Lecha me'artzecha and once by the Akedah, right? "Ve'eini yode'a eizo mehen chabiva?" The Medrash says, "I don't know which one was more difficult." See, that's a very strange question, right? Which we're not going to answer. I'm giving you something to think about. Maybe we'll do it next year if we have to have a shiur next year, right? Without Mashiach. But, yeah, how do you compare the two, right? Lech Lecha, pick up, pack your bags, right? Maybe it's exciting to leave home finally, right? And then to go tell kill your son? That's for another discussion. But this is the first that he says but here's the real question Rav Hutner's dealing with. Ve'es gadol. I'm going to make you into um a great nation. Right? He's giving him a reward. Right? gadol I'll bless you God bless your name. Right? So he nay. Mitiachein nisayon zeh mibein sha'ar nisyonos Rav Hutner asks. This is unique about all the other 10 tests, you don't have this this situation here. Meaning what what's he what's bothering him? Uh all the tests that Avraham had beshas havuftacha beshas hatzivui. He gives him the reward. He promises him the reward before he goes through with the test. It's like right? It's like that's that's better than AI for examinations, right? You're getting your you're getting your diploma right before you you do the test. Before you write the test, I'm giving you your diploma, right? V'harei nisayon ha'akeida. By the akeida, the most difficult test, right? Vayeira zar'acha es sha'ar oy'vav. That the promise that after he was going to kill Yitzchak, your children will be in charge of the world. Am Yisrael is coming, right? B'chol asher ameis, but that reward, that promise that Hakadosh Baruch Hu made to Avraham was after the fact, which sort of kind of makes sense, right? This is what you're going to get. Ya'an asher asisa. Right? V'ulai beshas hatzivui. But by ha'aleihu olah, which we spoke about last week, right? Take your son and put him up on the altar v'ha'aleihu olah to make to be a korban, Lo nemer of nirmas klum. At that point, the Ribono shel Olam didn't didn't say anything to him, right? Didn't say anything to him. So, bihudzeh ganuz is od gadol. Here in this is hidden a tremendous, very important, basic uh fact uh of our of our hashkafa, of our of our Yiddishkeit, right? Um and he says it's mevusar who al hamvu'ar etzlenu bama'amar, something that I said at another time, which it's interesting in the footnote they they couldn't find it. This the ma'amarei Pacha Yitzchak were published posthumously. So, they were taken from notes that he had, but they they couldn't find where he was referring to, but it's it's not important now. That he's saying like this, "Hamduber haya bahagdarat bris, the con- the concept of a bris, a covenantal relationship b'tohar hanhaga d'l'ma'ala, right? With the Ribono shel Olam. God makes a bris with us, right? Uh what does it mean when he makes a covenant? There are a number of a number of um uh dimensions to the to the bris. Charata, v'tikun olam ma'aseh shel avar. First of all, there's charata. When I make a covenant, it means I'm sorry for what I did. I'm sorry for what I did, right? Bitzi'ur shel nichamti ki asiti. Isn't that what the Ribono shel Olam said by Noach? He had nachama. He had nachama in this sense is not is the nachama has a dual meanings, right? But nachama means I regret. I regret that I created Adam Harishon the way I did it, right? Kilomar, shekach sidra hanhaga elyonah. That's the way the Ribono shel Olam k'viyachol functions, right? Mahalach hanhaga shel teshuvah v'tikun olam ma'aseh kodem. So, here we're are talking about God doing chuva. Right? Nihamti ki asiti. Now, this this requires a little bit of a an explanation. Uh again, back to what we said at the beginning of our discussion this morning, everything we do is based on what the Ribono shel Olam does, right? All of the middos, all of the character traits, the qualities we have, we try to do them because that's what the Ribono shel Olam Right, we don't know God, we know what he does. We know We don't know We know We don't know who he is, but his essence, but we know Hakadosh Baruch Hu from the way he he functions, right? So, interesting, there is um we have the Yud Gimmel Middos, the 13 principles of how we say on Rosh Hashanah and Yom Kippur, right? So, um there's a safer of a very important classical safer called Tomer Devorah. Tomer Devorah was written by the the Ramak. Reb Moshe Cordovero was one of the great Mekubalim. He was the rebbe of the Arizal. There are two We have two traditions, two mesorahs in Kabbalah. You have the Ramak, Reb Moshe Cordovero Reb Moshe Cordovero and the Arizal, his student, by the way. But in any case, he wrote this safer as a mussar safer, the explaining the 13 the 13 middos, these 13 qualities. Hashem Hashem Kel Rachum v'Chanun, he's gracious, he's kind, right right? So, somebody in an older edition of the Tomer Devorah wrote in this introduction that he put it out to print print, he wrote that the only middah that we're supposed to have that the Ribono shel Olam doesn't have, it's not about emulating him, is yiras Hashem, yiras Shamayim, because yirah is you're afraid of somebody bigger than you, right? So, who's God afraid of, right? That's wrong. Whoever would Whoever wrote this It was originally was taken Eventually it was taken out, but it's a mistake. It's not true. Because the fear, which yirah is about stepping back, right? We've said before that um the Ramban says that all the positive mitzvahs that we have in the Torah, the headline mitzvah is to love God. Because positive [clears throat] mitzvahs to move towards towards something you love, right? The negative mitzvahs, the headline of all the negative mitzvahs in the Torah, the Ramban says, is yiras Hashem, fear of God, because you're you're confronted by a fire, you take a step backwards, right? But that's only the first step of yirah. That's There's a There's a higher dimension of yirah. It's called yiras haromemus. Awe. Right? And that's when you step back, you take a step back, and you take a look and you see what the Ribono shel Olam has done for me. It's incredible. You can take a step back from fire and you realize there's heat, there's warmth, there's light. What fire really is the the the awe we have. That That's the ultimate That's the ultimate yirah. And you're going to see that Hakadosh Baruch Hu also has yirah. He has this awe. What's his awe? The Am Yisrael. He created Bnei Yisrael. He stood back, kavyochol, and he looked at at the the the people that he created, the potential we have, the Torah that he gave us, and the this union of his godliness and his Torah and our kedusha, he was in awe of what Klal Yisrael is is potentially can do, right? So, this is another example. Teshuvah has to mirror God's, {quote} {unquote}, teshuvah, right? So, we've got the first the first dimension of that teshuvah is charatah Paragraph Gimel. Biur lashon Hakodesh, let me explain what's going on here. Who Remember, we're trying to figure out why Avraham Avinu was given the reward pre was given his pretest, right? He said here's the thing. There are two dimensions to chuva. One is remorse, regret. What's the other dimension of chuva? Kabbalah Hava. That I make a commitment for the future, right? If you have you make a person makes a commitment I'm not going to do this thing again, right? It won't happen, right? I'm not going to do it. I stopped sinning, right? Incidentally, a person who has more schuyot than chiyuvim, even though he hasn't really done chuva yet, is called a tzaddik. He's officially according to Rambam, he is a tzaddik. We are tzaddikim. If our good deeds outnumber our bad deeds, even though we haven't done chuva. So that's a something very positive to think about, right? But but what he's saying is if you just have that dimension of I'm not going to do it again. I'm I regret what I did in the past. That's not that's yirat shamayim. That's frumkeit. You're frum, you're definitely a frum person, you're a religious person, but my chuva but that's not chuva. Chuva has another dimension. Right? Ki zeh klal, here's the rule. Chuva to una kabbalah me rosh letaken avar. First step is you have to have that kabbalah to redo the to undo the past, right? I'm not I'm not going to revisit the past. And then there's the other dimension of taking making a commitment for the future. Shame chuva. in order to call an act whether it's a divine act or a human act, to call it to t'shuva right? Mitzstarefet kabbalah haba im nechamah l'avar. There has to be a synthesis between my regret and remorse for the past and my commitment for the future. V'ota kabbalah haba hi ha'oda'ah merosh. This acceptance for the future is a is a statement a statement al k'ritut brit. I'm making a covenant. That's what a bris is. It has to be both. L'taken hamatzav shel Adam ha'rishon. And Hakadosh Baruch Hu is making a covenantal relationship now with man. I'm starting all over again. And I'm making a relationship with you. That relationship has to be both that I regret for what I did nichamti on what I created. I created a man without a covenant. And now I'm going to create something in the future. There's a there's a kabbalah for the future. B'li g'rishut nakot klal zeviyadecha. Bear this in mind. Kol habritot shenichretu Hakadosh Baruch Hu b'chol hadorot. Every covenant that Hakadosh Baruch Hu made with the Jewish people in every generation einon ela shlavim b'kabbalah l'taken oto tzurah Adam shemi'everah t'chilah b'liverah. Everything that he has done to re- to make a covenantal relationship with the Jewish people is to undo the creation of the first man of Adam ha'rishon. In other words, I need to create a new Adam through a covenantal relationship, which means that I have to A regret the what I did and two, make a commitment for the future and promise you what you're going to be like. Daled. So, now Yes. Ba mirat lech lecha Avram when Avram Avinu was told lech lecha the first test leave your which is is a major test. It is a major test. I've mentioned in past years the Kli Yakar. It's it's not chronological. Lech lecha me artzecha u'mi moladetecha u'mi beit avicha. It's backwards. Right? When you pack your bags and leave, first you leave beit avicha. Then you leave the city limits, right? Then me artzecha, then you get the plane takes off, right? So, what's going on here? Because says the Kli Yakar, beautiful thought from the Kli Yakar, the test was not the physical test of leaving home. It's the emotional the psychological test of leaving leaving where you where you were and and and you're the first one to do it. He's do No one else is This is an almost an impossible task and he's not even being told where he's going. So, it's the emotional challenge of lech lecha, right? But he's tells him right away, but I'm going to make you a great person. You're going to do this, I'm going to make you a great person, you're going to have lots of children, you'll have lots of money, you'll have you'll have everything in the world, right? He tells him he tzeel lech shoyetzerat tikkun ot Adam. So, here he's now making making this new man, new Adam. Avram Avinu is the new Adam, right? Ot Adam sha alav nemar nichamti. Right? Forget about the old Adam, I said nichamti, I'm sorry about him. Lekach mafia kan after chot schar, I have to promise you. I'm making a covenant with you. So, this reward is not the reward you know, that you're getting your certificate, right? I'm putting stars on the refrigerator cuz you you did your homework, right? No, no, no. This is a different kind of schar. It's not This is the promise for the future that comes with the Harota al Avar comes the Kabola That's scar. It's a scar of a much higher level scar. It's the It's the I'm making a commitment to you for the future. So, he explains it himself. Mofia of scar low beta scar. It's not a reward. Elevator Kabola. It's a commitment. I'm making a promise. This is a promise for future. I'm telling you this is who you're going to be. This is what you're going to have. This is what you're going to get. Kaviyaha says I make a bill I make a commitment. Right? Kaviyaha doing right? I mean this is what I'm going to do. There's no more. I regret what I did, but this is what I'm going to do for the future. I'm going to make you into a great nation, etc. etc. She heat take on of low fear get to me created breed. It has to be this way. He's making a covenant. It's not enough just that sorry for what he did. He's going to try again, right? And making no no promises. No. Kabola I'm making a commitment for the future. This is what's going to be. Be a tame with that. Balkon after it's more than let's see what we therefore. Attached. To the commandment. To leave. To leave your home. To start. All over. Is is a commitment of where you're going ultimately. I'm telling you this is what's going to be with where you're going now. I'm I'm a funny let's say in the rush. The whole concept here with the is doing is from the very beginning he's signing signing on my Sabbath what's going to happen. Be after Kabola. Because you need these two dimensions to a covenant of relationship. Regret for the past, commitment for the future. Right? So, this is By the way, FLP writes parenthetically You don't see the breeze yet. Breeze pain of the sorrow which is going to come later in our parsha. In our parsha, the covenant of the pieces where he makes this this tremendous the strange covenant with with Abraham with shackling three animals and putting birds and putting him to sleep and so on and then where he gives them a promise of the great nation that he's going to have, right? All the covenants that happened until then are part and parcel hem she who be raw. It's all about this is all about the brief men of the sorrow that he's going to do with us. He's promising now what I'm going to do with you, right? This is it. Now, hey. There's two dimensions to the new man, right? Adam and Eve is dimension number two. I mean Abraham and others are dimension number two. There's a step in between Adam and Abraham, right? Now we understand By the way, just before we get to what I just said, now we understand why the scar is mentioned at the beginning. It's a little bit of a scar because it's a reward. So, it's said at the end. That's what all reward is, right? But now, he says Now we have another question we can answer. When Noah went into the ark. Right? What does the say to him? I'm making my covenant with you. You come into the come into the ark. Right? This is pre-flood. Pre-destruction. says Noah, I've good news for you. You spend 120 years building this thing. Now, here's the reward. You're going to go on this ark and I'm promising you great things. I make a covenant with you. Everything is going to be great. But what's happened? Then what happens afterwards is the destruction, the death. The whole world is turned upside down and Noah has to start all over again. But yet he tells them this before, right? By the way, there was no covenant yet. The bris is the rainbow, which comes afterwards, the official, right? What is God talking about? What's the referring to? Final paragraph. What is it? What's going on here? This is what this is his whole thesis here. It appears you remember the cashed, right? Those will say that the bris those the bris is the the rainbow. Wasn't he didn't see it yet. Didn't mention it. But he gave it to him already. He gave it to him already. He gave it to him in advance. I have to give you both things. I'm putting you on this ark because I'm destroying the world. I'm I'm sorry for what I created. But with that goes a promise of bris for the future. You're going to have a great life ahead of you, right? This is because that's what it means that Noah motsa chain. Noah was in his whole etsem was chain. The letters of Noah are chain. Chain is is right? Beauty. Right? In a spiritual physical manner. Noah Mahave shlav harishon betali tikun da si radam. Noah was Adam two one. Right? You got you got Adam then you got Avram and then you got Noah and then you got Avram. Right? So motsi mar kvar gam kan. So you see here also pula utnua derech kabala haba shel mala. So here you see kavyogo how Hakadosh Baruch Hu is doing chuva. Give me say those words, right? That he's he has remorse but it's not just remorse. That's from kite for us, right? There has to be a kabala for the future. So he's giving us now here these are the two yesodot, the two fundamental qualities that dimensions of real chuva that has to exist and Harbonasham's demonstrating it for us in the way he created a new Adam in two stages. Lifnei knisato lateva before he went into the teva. Kvar nemal we tells him become mostly as pre I'm making my covenant with you. You got the future you got a future. Hainu haftachas bris a filu lifnei she agila avira olam bepoel. He gives him the bris even before he gets off to dry land. Okay? Classic, right? This is Rav Hutner. Rav Hutner was I would say I'm not the only one who says it probably one of the greatest mabbal machshava of klal Yisrael in the 20th century. He was a one of the great gedolim. Um one thing he for sure he he opened up the Maharal for the 20th century. The Maharal was um you know until about two little over 200 years ago people were not really aware of the Maharal. It was a select few and the Arizo. And they both were discovered, so to speak, right, in the Olama Torah about 200 years ago. And the Arizo first, the Maharal was still eclipsed a little bit by the Arizo, but eventually the Maharal and Rav Hutner brought opened up the the Maharal to really to our generation in so many ways. Okay. Now, we're going to turn this off. Yes.