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With G-d's Blessing Noach

The Midrash and Rashi explain that the primary descendants (תולדות) of the righteous are their mitzvot and good deeds. While the simple understanding of the pasuk might be that all creation owes its existence to Noach, Rashi teaches us a deeper concept. The Zohar states that one who guards the bris (covenant) is called a tzadik. The bris represents the inner divine point within everything. The pasuk (Yirmiyah 33:25) says, "If not for my covenant day and night, the statutes (chukos) of Heaven and earth would not exist," implying that the world appears as a chok (statute) because the creations do not fulfill Hashem's will, yet He sustains them due to the inner divine point called the bris. A tzadik, by guarding the bris, justifies (matzdik) the existence of the world, explaining why it continues to exist despite apparent contradictions. This is why a tzadik is called "the foundation of the world." The concept of Shabbat aligns with this, as it is a time when everyone in Yisrael stops their work and acknowledges that Hashem created the world in six days and rested on the seventh. Shabbat is described as a covenant (bris) for the world, emphasizing its role in connecting everything back to its divine source. Noach is described as "Tamim (pure) in his generation," indicating that he was the primary life force of creation. The entire life force of creation was with him, making him the completion and wholeness of everything. Similarly, Shabbat, called "Shalom," represents the completion of creation, where everything reconnects to its source and derives its existence.

The Chidushei Harim, citing his teachers, explained that Noach's "Teiva" (ark) symbolizes the "tetivot" (words) of Torah and prayer. This means that through engaging with the words of Torah and Tefila, a person can be saved from any spiritual hiddenness or difficulties. The Gemara (Sanhedrin 108b) mentions that only animals that had not sinned were allowed into the Teiva. Similarly, a person must be worthy to be fully accepted into the words of Torah and Tefila. However, by humbling oneself and connecting with Klal Yisrael, anyone can attach themselves completely to the Torah and its teachings.

Rashi explains that Noach needed divine support, while Avraham strengthened himself in his righteousness independently. However, everyone requires HaShem's assistance, as it is stated, "If not for HaShem's help..." This applies even to Avraham. Avraham himself acknowledged this, saying, "I walked before HaShem," and it was considered righteousness because he believed all his strength came from HaShem. Therefore, how can it be said that Avraham did not need support? The explanation is that, indeed, everything comes from HaShem. Sometimes, HaShem provides help in a way that makes one dependent on support, while for those who are worthy, He provides help in a way that makes them appear self-sufficient. However, a person must always recognize that everything is from HaShem. For those who do not fully understand this, HaShem may not grant them this level of independence.

Rashi explains that "Remember the days of old" refers to reflecting on the generations of the Flood and the Tower of Babel, where it is noted that "they were one people with one language." It seems they lost their free will. Why did this happen? It was for the sake of Israel. HaShem, in His compassion for Bnei Yisrael, saw that they were mixed among these nations. Therefore, He said, "They are one people." My grandfather, the Chidushei Harim, explained that "one people with one language" actually refers to Bnei Yisrael. Because of this, the other nations lost their free will. The verse "He set boundaries for the peoples according to the number of Bnei Yisrael" means that the concealments faced by the seventy nations are proportionate to the strength of Bnei Yisrael, who can rectify and clarify these concealments. This division is "according to the number of Bnei Yisrael." The distinction is that the free will of the nations can lead to complete destruction, but this is not the case for Bnei Yisrael. The primary idea is "one people with one language." There are two aspects: being united within Bnei Yisrael and engaging in Torah and prayer, which is the power of Israel through their words. This unity is essential for accessing the Torah, as stated, "An inheritance of the congregation of Jacob." The more a person integrates into the collective of Israel, the more they merit understanding the words of Torah.