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Noach - Hashem's Four Gifts to Humanity

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Understand the 3 distinct levels of your soul, and the additional other-worldly soul called Chaya. Recognize each one's unique power, and how to access them and strengthen their effect in you life.
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  1 Noach Hashem's Four Gifts to Humanity A. The Just Society and Its Destroyers Midrash Shmos Raba Parsha 30:  The  pasuk states : Melech b'mishpat ya'amid aretz, v'ish trumos yaharsena. A king establishes a just society based on law, but a haughty person destroys it.  The midrash expounds:   kin! establishes a ust society   – this refers to srael, as the!erse states, #ou shall be a kingdom of priests.$ #he hau!hty  person destroys it – this refers to %eneration of the &lood. 'a! Acha said, (ashem wanted to gi!e four good gifts to thegeneration of the )ood: 1* #orah,  +* $isurim %  suering, -*  vodas hakorbanos % the ser!ice of sacrices, and /* #&la % prayer. 0ut they did not want them, and this is why they weredestroyed. Question: hat is the meaning of this midrash2 e know Adam was gi!en six uni!ersal,basic mitzvos , followed by an additional one gi!en to 3oach. These are the se!en laws of gentiles, mitzvos bnei oach . The %eneration of the &lood did not keep these se!en imperati!es. They stole, murdered, had promiscous relationships, and they fostered injustice. f they didn4t keep e!en the se!en basic rules for a just society, what was the hope of gi!ing them the Torah2 f they couldn4t keep e!en se!en mitzvos , how could they be expected to keep 51-2 E! anation: #art $%. Chet Eitz Hadaas introduced con&ict ithin a former y uni(ed sou . 6hem 7ishmuel explains this midrash based upon the writings of the Ari (akadosh, the father of modern 8abbala. The srcinal soul of Adam and 9ha!a contained within it all the souls of all of the people who were e!er going to li!e on the earth. Their uni!ersal soul had a pure character, and was meant to produce people of the same kind, pure of spirit. 0ut when Adam and  + 9ha!a ate from the it; (adaas, the tree that mixes good and e!il together, this uni!eral soul of theirs lost its fundamental purity and unity. The fruit of the it; (a<aas introduced a mixture of good and e!il within their soul. (ashem wanted humanity to be pure. 6o when (ashem created people, (e wanted life to be simple, not full of con)icting impulses and temptations. 0ut as a result of the sin of Adam and 9ha!a, impulses that dri!e a person into internal con)ict became an integral part of the human experienece. 6ince then, life is a process of returning to the purity of Adam and 9ha!a before their sin. The goal of life is to purge the e!il that is within the human soul, either by subduing the e!il impulses and controlling them, or by channelling them towards goodness. (ad Adam and 9ha!a not sinned, the purpose of life would ha!e been dierent. And when 7ashiach comes (ashem will cleanse people of their e!il side, and we will go back to ser!ing (ashem in the srcinal way, as srcinally intended in the %arden of den. n the future, life will not ha!e all of the problems imposed by our e!il inclination. =ntil then, though, life is a mortal struggle between our good and e!il sides. ). The #ur!ose of the Four Gifts * to rectify Adam's sin  The four gifts that %od oered to the generation of the )ood: Torah, suering,sacrices, and prayer are the means for achie!ing the purication and rectication of humanity. These gifts help people regain the purity of their souls. n the generation of the &lood, %od put powerful and deep souls into the world. These souls had tremedous capacity for goodness. They potentiallycould ha!e become like Adam and 9ha!a before the sin if only they would ha!e chosen to do so> if they would ha!e accepted the four gifts that (ashemoered them.(ad that generation accepted these four gifts they could ha!e brought out the best side within themsel!es. (owe!er, once they refused the gifts, their e!il side o!errode their good side. The e!il side con?uered and o!erwhelmed the good side to such an extent that %od had to destroy them and the world. 3oach, howe!er, was a tzadik  . (e was not enough of a tzadik to sa!e the world, but enough to be sa!ed himself. (ashem wanted him to start humanityanew. (e would father a new mankind that would try again, and (ashem would see if mankind could purge itself of the (itz )adaas tov v'ra , the paradoxical lifestyle that people had led until then. These were the opportunities of the generations after the &lood. After the &lood, (ashem ga!e humanity a tremendous capacity to build. This  - led to the project of the Tower of 0a!el, 7 i!dal *avel . Together and united, many people participated in this building. They wanted to build up to the sky,into the hea!ens. (ad they intended this structure for good, they could ha!e accomplished great things. =nfortunately, they used this building for wickedness. Think of how much wickedness can occur in a big city. 6imilarly, we can ask, how much goodness can there be in a big city2 hen people gather together in one area and pool their strengths and talents they possesspowerful potential – for good or for e!il.  The generation of the Tower of 0a!el became the +or )aa!a,  the %enerationof <ispersion, and failed. !en though they had a great rese!oir of goodness, they refused to access it. %od stopped their project and dispersed them to the four corners of the earth. D. A+raham's Arri+a &rom this context A!raham emerged. (e sa!ed the world from another possible destruction, and he founded the @ewish people. This new people was going to be the new experiment of the Almighty. 0ut this time, there was a twist. n the pre!ious tries, with Adam and then the generations of the &lood and the <ispersion, (ashem had wanted all of humanity to succeed, to choose good. This time, (ashem chose one small nation, just a few people out of the billions of humans in the world. (ere was (is plan for the experiment with this small group. f they would keep the Torah, follow their good side and purge themsel!es of their e!il side,this nation would be a light to all the other nations in the world. The many nations in the world would then hopefully follow in the footsteps of this one exemplary nation, and humanity would be redeemed.A!raham, #it;chak and #aako!, the founding fathers of the @ewish nation, did great things. They fullled %od4s plans. They succeeded as indi!iduals. Although (ashem was no longer looking for all of humanity to embrace (is mission, (e wanted more than an indi!idual in each generation to do so.  #aako! took the rst major step in that direction and raised a large family. 0utthen the e!il side became strong again. The twel!e sons were not able to maintain the le!el of greatness for which they were destined, e!en though they were a small group, nurtured personally by #aako!. The machlokes betweeen #osef and his brothers allowed e!il to become too strong. The brothers betrayed their loyalty to the family as a whole and sold him into sla!ery. The sin of selling #osef angered %od. (e decided that this small grouphad also failed. (owe!er, due to the merits of A!raham, #it;chak, and #aako!,who were pure and righteous tzadikim , (ashem decided not to destroy the  / twel!e tribes of srael. (e would x them instead, and therefore made them sla!es in gypt for more than + years. E. The #ur!ose of E,y!tian S a+ery  The years of sla!ery were !ery hard. 0ut during those years of sla!ery  #aako!4s children learned what kindness was. They learned about helping others, others who were being beaten by the same e!il oppressors. n this crucible of gyptian sla!ery, e!il personality characteristics were purged fromsrael and replaced with goodness and sweetness. 6ince the @ewish nation left gypt more than - years ago, the @ewish people ha!e always been in the forefront of social mo!ements to better the plight of humanity. The labor mo!ements, ci!il rights mo!ements, hospitals and medical programs for the poor and needy in the modern world ha!e all been spearheaded and led by @ews. orldwide, @ews are proportionally much more in!ol!ed in public betterment than any other group. The chesed of our nation is unmatched. This trait comes from the crucible of gypt, where (ashem forced srael to become pure. A furnace burns away impurities of metal, lea!ing only the essential pure metal. gyptian sla!ery burned away the impurities of our nation, lea!ing us a goodhearted and kind people. According to the Ari (a8adosh, the generations of the &lood and the <ispersion, together with the generations of the @ews in 7it;rayim all possessed the same recycled souls. (ashem had hoped that the purication would come during the generation of the &lood. 0ut they failed. (e tried again with the generation of the Tower of 0a!el. 0ut they also failed. After that generation the souls were recycled again, this time as @ews in gypt. This time the generation did become pure. hen they came to (ar 6inai, they said naaseh v'nishma,  B#esC e will keep the TorahC$ They becamea group of people whose souls were purged and pure, looking to do good deeds and to bring goodness into the world.  This has been demonstrated o!er thousands of years. here!er @ews ha!e been located they ha!e always worked for social justice. The @ewish people will lead the way until 7ashiach comes, showing others what it means to li!e a redeemed and holy life, under the guidance and inspiration of (ashem. E! anation: #art -F. The Four e+e s of the Sou

Hamlet Notes

Jul 23, 2017
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