Parshas Noach 5787

Automatic transcript of the voice note (unedited) — Hebrew and Yiddish terms may be spelled phonetically.

This week, Pasha Sanoch, I want to talk about a very important Yetzirah that too many people ignore, and it causes them a lot of challenges in the Ruchnius. And that is after the whole Mabel, and Loach saw what happened, and he realized, Oy vey, what took place over here. We know that one of the first things he did was he went out and he planted a vineyard. He planted a Gafen. He went ahead, the grapes were ready, I guess, he made wine, he drank, he got drunk, and he lost his da'as. Some of the Mefarshim say that this was a repeat of what happened by Adon Marishon, because Adon Marishon, we know, ate from a tree.

And he was trying to get da'as, but really ended up being that da'as was lost, so it became more confusion in the world as a result of eating from the Eitzirah da'as. That was the punishment that Kosh Baruch Hu gave us. That's the concept of adding confusion to the world. The concept of Amalek Sufik, or Ketzadar, that we spoke about many times. The idea was that we thought we were going to get more da'as, but no, if you do it illegally and you take it on your own like Adon Marishon, you get less da'as. Some say that the tree was a vineyard, a wine tree, because by wine, we lose da'as, so you get drunk and lose da'as.

So Noach actually, after the whole Mabel, repeated this, and he got to a place of despondency. Maybe because he realized he was a little bit liable and it was his fault a little bit, maybe. He got a little despondent, like, oh man, look what happened to the world. The world is completely destroyed. This is really terrible. It's a calamity. And he got very down on himself. This resulting feeling, state of mind, the Noachad, is exactly what we find in Parshas Bereshish and in Sfornoi. The very interesting thing that Kyan and Hevel broke Karbonis. Hevel's was accepted. Kyan's was not accepted. And then Kyan was upset. Okay, that is so far pretty straightforward and nothing surprising about it.

But Hashem says to Kyan, why are you so upset? What do you mean, why are you so upset? Of course he's upset. He's upset that his Karbon was rejected. I would also be upset if HaKadosh Baruch Hu rejected my Karbon. So why is Hashem asking, why are you upset? It says in Sfornoi, a beautiful thing, I'll read it inside. It says in Sfornoi, in Perek Dalet, passage 12, Why are you so upset? If a mess-up, you messed up, you were m'kalkel, has a tekon, has a way to fix it, Ein roi l'tstaramash over, a person should not be upset over what happened, what took place. Avav roi l'shtadel l'hossig tikin l'ossid. A person, it's worth, worthy for a person, it's proper for a person to be m'shtadel,

to work on it in order to attain some type of way to fix it for the future. This is a very fundamental element. This is an element of Avav l'sashem that the Sfornoi is highlighting over here. Noach was upset, the mabot took place. He saw what happened. R'kaim was upset. He saw HaKadosh Baruch Hu didn't like his Karbon. The reaction of being despondent and saying, Oy vey, look at me, I can't manage it, is actually a tremendous yitzharah which causes a person not to fix themselves for the future. It keeps the person stuck. It makes the person stuck. And really, the lesson over here, and that's what the Sfornoi is teaching us, that's what Kosh Baruch was teaching Kain,

and that's also the problem that Noach had, and that's what caused Noach to make, to fall over here. And Medrash says, Ve'yichoz l'shem n'schalal, he fell, he became low level. Let's just use that l'shem. Despondency kicks in, and a person can't grow on his Avodah l'sashem. Really, what a person is supposed to do is tell himself, you know, I don't really love that conversation, the way I spoke to that person. I feel bad about it. Instead of turning to despondency and saying, next time, that's a commitment to the future, next time I'm going to do it differently, I'm going to speak differently. The person daven sh'mon eseh, he didn't love his sh'mon eseh at the end.

Yes, it happens to all of us. He makes a commitment, you know what? The sh'mon eseh later today is going to be a better sh'mon eseh. The sh'mon eseh tomorrow morning is going to be better. He went home, he thought he was going to get a lot done, whether it's at work or learning or who knows what, he ends up wasting his time. The second I feel I'm being upset about wasting my time, that second kick in and say, it's a commitment, you know what? Tomorrow I'm going to make the most out of my time. We actually could turn ourselves into real proactive oyvdeh Hashem. Instead of a bad event or a bad episode taking us down and stopping our growth in Ruch Neos,

we could actually use that as a commitment forward. And bezr Hashem we'll see much growth in our Ruch Neos. Have a great Shabbos.