חלק י' לקוטי שיחות פרשת נח, the first שיחה for פרשת נח. The רבי starts saying, actually this is a רש''י שיחה, so we're going to learn the שיחה and we're going to touch upon some of the הערות which are נוגע to the פשט of the שיחה. Some of them are side side matters, but this is going to be very to the פשט. על הפסוק צוהר תעשה לתיבה, on the פסוק that says that you should make a צוהר to the תיבה, that means in the beginning of the פרשה when the אייבערשטער talks to נח and he tells him to make a תיבה, you're going to bring a מבול, you should make an ark and that's how he'll protect himself. And the אייבערשטער gave him some instructions of what to do, like the פסוק says, make it, of what material it should be made and how to smear it with with כופר, with tar, and the size it's going to have, some of these details. And then the תורה says, "make a צוהר to the תיבה." What's a צוהר? מפרש רש''י, so רש''י says, "צוהר", quotes the word from the פסוק, "צוהר", and he says, "יש אומרים חלון ויש אומרים אבן טובה המאירה להם." He said you should bring in a a precious jewel which shine, which will shine for them, some diamonds, some jewels what should give out light. So you should bring in a אבן טובה, a jewel that will shine. So בפשטות כוונת רש''י היא, so simple פשט, what is רש''י trying to say? שמפרש, רש''י is explaining that the word צוהר is כמו צהרים, which is אור. And in the הערה the רבי brings different places, actually different מפרשים also say, that the word צוהר has a טייטש of light. Like צהרים means at the time when it's the light. ופירוש הכתוב, so what's the פשט in the פסוק when the אייבערשטער said make צוהר? שהקדוש ברוך הוא ציוה לנח לעשות דבר שעל ידו יהיה אור בהתיבה. השם told him do something to bring light into the תיבה. Now, מביא רש''י ב' פירושים מה היה, and רש''י says brings two פשטים what was this light. So the word צוהר is light, but what was this light? So, יש אומרים חלון, some say this was a window, שעל ידו יכנס אור בהתיבה, that through the window light will come in. ולכן נקרא החלון כאן בשם צוהר, that's why it's a window, and בלשון הקודש a window is חלון, but here it uses the word צוהר because the purpose of it was to bring in light. And we'll see in the שיחה there a window could have other purposes too, but here the כוונה of the אייבערשטער was that it should bring in more light, it light, so therefore you call it צוהר. ויש אומרים, some say, אבן טובה, it was a jewel. ולמה נקרא נקראת כאן צוהר? Why would a jewel be called צוהר? מוסיף רש''י, so רש''י adds, המאירה להם, we're talking about a jewel that will bring light, an אבן טובה that will bring light. So צוהר is light, and there are two פשטים in what the light was. I just want to mention something that the רבי doesn't say, but that which I imagine, when we're talking about a window in those days, it wasn't a window like we imagine, a window of glass. There was no glass then, there was no window of glass. A window was a hole in the wall. So this, the אייבערשטער wanted to make a window and, obviously, this is a window that had a cover, you could cover the window and you could open the window. But it's a window that when you need light, you'll open the window and the light will come in. So this is the window. So these are the two פשטים. So the רבי says that וצריך להבין, we have to understand, דבקרא כתיב צוהר בלשון יחיד. In פסוק it says the word צוהר singular. ועל דרך זה פירוש רש''י בלשון יחיד חלון, רש''י also says singular. רש''י טייטשes the first פשט a window, not windows, a window. And the other פשט is אבן טובה, one jewel. So, the רבי

asks, והיאך הספיק האור שנכנס על ידי חלון אחד או אבן טובה אחת לכל התיבה? How did the light that came from one window or from one jewel that shined for the whole תיבה that would be enough light? שהיה שלש מאות אמה אורך, cuz the תיבה was three hundred אמה long, חמשים אמה רחבה, fifty אמה wide, ושלשים אמה קומתה, and thirty אמה height. For such a place place, so one window will work? So how did that bring light? If they needed light and the אייבערשטער told them make light, how did this work? Now, in הערה 4 the רבי says that באמת there are some מפרשים that say that it doesn't mean one. In אבן עזרא it says כי רבים היו, there were many windows or many אבנים טובות, and the פסוק only says it בלשון יחיד because he's short, it doesn't always go into all the details. In תורה תמימה it says this לשון, באמת היו חלונות הרבה, there were many windows. והפירוש חלון, when the when רש''י says it was a a window, חלון, doesn't mean a window a single window, מין חלון, it's a kind of window. כמו ויהי לי שור וחמור, רש''י in וישלח says that sometimes when you talk about a lot of oxen you could say שור even though שור is singular. The מין שור, same thing, מין windows. אבער דער רבי says that really it's hard to say that, because if so, רש״י would have written clearly. Why would רש״י write חלון, which you have to look later in רש״י in וישלח that you could sometimes use a word singular if you mean the whole מין? רש״י would have written חלונות. That's one thing. But besides that, since רש״י saw the גמרא, because it says the חז״ל say the לשון the the לשון הש״ס in גמרא, it says the לשון לשון רבים, and רש״י saw that, and רש״י changes from לשון רבים to לשון יחיד. So, obviously רש״י is telling us that there was only one window, and one one אבן טוב. Now, why רש״י write doesn't bring the second, because in גמרא it says the לשון צהר, אבנים טובות ומרגליות, also מרגליות. מרגליות is is pearls. So, דער רבי says very simply here in the הערה in the שולי הגליון, pearls don't usually shine, but diamonds sometimes shine. But anyway, the bottom line is, according to רש״י, there was one window, if you learn it means a window, there was one אבן טוב, and the purpose was to shine, to bring light. How much light could one window bring in already when you have such a big תיבה? דער רבי goes further, וביותר יש להקשות, the קשיא is even stronger, כתוב, in the תורה it says, קנים תעשה את התיבה, you should make the תיבה קנים. What's קנים? פירש רש״י, מדורים מדורים, there were rooms, chambers, לכל בהמה וחיה, for every בהמה there was a different chamber. That's number one. Number two, תחתיים שניים ושלישים, there were three floors. ואם כן, if so, אפילו אם נדחה שהחלון שעשה נח היה גדול ביותר, even if we'd say it was a big window, because the שאלה we asked before is, how would one window be enough? Let's say it was a big window, but it wouldn't work, מכל מקום, היכי תומר שהחלון אחד יאיר מדורים מדורים? Could one window shine into different rooms? It's not like one big If you have one big empty space, you could say if you have a big window with a lot of light coming in, it'll cover it'll bring light into the whole thing. But if there are separate, broken up rooms, so how could one bring? So דער רבי'ס שאלה is בנוגע the window. Now what about the אבן טוב? So in הערה 7 דער רבי says, בנוגע the אבן טוב, יש לומר, we could say על דרך הפשט, that they used to carry it around with them, שהיו מוליכים עמהם את האבן טוב בכל מקום. Every time they came, like you carry a flashlight. So it's one flashlight, one diamond, one jewel, gem or whatever, and you carry it around. But it's still a דוחק to say that that would be enough light for the תיבה. ועוד, besides that, הרי גם בניו עזרו עמו לתת מזונות לבהמות. It wasn't one person only נח giving food to the animals. The children all helped. So at the same time they had to go to different places. So if you even if you carry around, but what about the other places where you didn't bring it? So והיאך היה אור לכולם? And in דרך הפשט, you could have answered maybe that you carried around, it's still not a good answer. By the way, דער רבי says in גמרא it says clearly קבע נח, נח didn't He set it in, so it was in one place. But even if you'll say it was you could carry it according to פשט, but it's not enough to say that's enough light. A third קשיא: ידוע, we know שרש״י מפרש ב׳ פירושים בענין אחד, ואם כל אחד מהפירושים לבדו אין בו כדי ליישב הכתוב כפשוטו בכל הפרטים. Whenever רש״י brings two פשטים, why does רש״י bring two פשטים? You learn a פסוק, give one פשט, what's wrong with that? One פשט. רש״י only brings two פשטים when each one of the two פשטים itself doesn't explain the פשט of the פסוק in all details. The first פשט explains it, but there's something not missing, and the second פשט explains it differently and has missing. ומה שקשה לפירוש אחד, and whatever is not clear, what's not understood according to one פשט, אין להקשות לפירוש השני, is not שווער, not not understood according to the second פשט. והפירוש הראשון הוא קרוב יותר לפשוטו של מקרא. That is each פשט has something that's a problem with that פשט, that's why רש״י brings the second one. The second one has a different problem that's not there in the first. So that's why רש״י brings both. And between the two, which one is closer to פשט? Always the first. א״כ צריך להבין, now we have to understand in this case, where רש״י brings two פשטים, one that it was a window, one that it was an אבן טוב, מה הן הקושיים בשני פירושים אלו, what's the שווערקייט, the hardships in each one of these פשטים, שבשבילם הוצרך רש״י להביא שניהם, that because of these hardships in each one, רש״י had to bring both, ובמה קרוב יותר הפירוש הראשון לפשוטו של מקרא מהפירוש השני? And why is the first one closer to פשט, the better פשט than the second? Another שאלה: על פי הכלל האמור שבכל אחד מהפירושים מיישב רש״י מה שקשה לפירוש השני, based on what we said that each פשט that רש״י brings is to explain something that's not understood according to the other פשט, and this פשט explains it, מובן, from that we understand logically, כאשר יש קושיא לשני הפירושים, ויש פירוש שלישי המיישב קושיא זו, what happens if there is a in both פשטים. What do we do with that? So if there is a third פשט that according to the third פשט this is not hard, יביא רש״י גם את הפירוש השלישי, רש״י will bring the second the third פשט also. אף אם גם בפירוש זה ישנו דבר הקשה, even though the first פשט is also something that's not clear, ועוד קשה יותר מהקושיות שבב' פירושים הראשונים, and it's could be even a stronger קשיא than the קשיא in the first and the second, שלכן הביא פירוש זה ברש״י כפירוש שלישי, that's why it's a third פשט, because the סדר is the first is the best, the second is second best, and the third is the third best. But still, it answers certain שאלות that the first two have. ועל פי זה במילא, so therefore based on this logic that there's a third פשט that answers a קשיא that's according to both, כיוון שלב' הפירושים קשה כנ״ל, since we said before that according to both פשטים there is a a common קשיא, היכי יאיר חלון אחד ואבן טובה אחת את כל התיבה, how did one window or one אבן טובה light up, be used for the whole תיבה, and that's a קשיא on both פשטים, מדוע לא פירש רש״י כפירוש החזקוני? So why didn't רש״י bring a third פשט, like the חזקוני says that צהר

מלשון יצהר? Another פשט in the word צהר. Till now we were saying צהר is מלשון, צהר means shine, like the word זוהר, זוהר and צהר is the same idea, shine. But he says it's a different word, יצהר, you know, דגן, תירוש ויצהר. יצהר is שמן, is oil. And when the אייבערשטער said you should make a צהר, כוונת הכתוב the חזקוני says the פשט is שנח יביא שמן לתיבה, bring oil into the תיבה, בכדי שיוכל להדליק בו נרות להאיר, in order to be able to light. You have oil, and then you can make a fire, and you could have light. So maybe that's what the אייבערשטער said. And that's a פשט that is answers the קשיא that we have on both, how were they enough. ואף אם תמצי לומר שדחוק לפרש צהר מלשון יצהר, you might say, well, the word צהר, צהר to say it's יצהר is not such a simple טייטש, וגם קשה לשון הכתוב צהר תעשה לתיבה. Also there's another problem with this פשט, that he meant bring in oil, so why does it say צהר תעשה לתיבה, you should make צהר to the תיבה? He should have said צהר תכניס לתיבה, bring in צהר, bring in oil. So במילא we could say that רש״י doesn't bring this third פשט because it's שווערקייטן, there's certain hardships. אבל מאידך, but on the other hand, הרי דווקא לפירוש זה, דווקא according to this פשט, תתיישב התמיהה האמורה. The קשיא we said before according to both, that how were they enough for the whole תיבה, this would have been answered. So במילא even though this has a problem also, but we said before the other problem also. If you have a פשט even though it has a problem, so then it'll be על כל פנים היה רש״י מביא כפירוש שלישי, it'll be a third פשט. Because every פשט, if רש״י brings more than one, that means each פשט has a problem. So this will also have a problem. Doesn't fit the לשון of the פסוק so much, but it answers a main a קשיא on the other two. So why doesn't רש״י bring it? So here in in הערה 10, the רבי brings the לבוש. So the לבוש is one of the מפרשים on רש״י, that why רש״י doesn't want to learn that he meant to bring an oil to make a fire to light. So the רבי says it's a דוחק, לכאורה דוחק לומר כלבוש האומר, that's a דוחק to say. He says like this: כיוון שתרד התיבה ותעלה באשדות המים, when the תיבה will float on the water there will be waves, it'll be jumping up and down, יטה השמן, the oil every time it gives a go up, the oil moves to the side, ויכבה הנר, it'll extinguish the fire. ועל דרך זה שעווה ושמן קרוש, even if you will bring wax or you bring hardened oil, לפעמים יכבה פתאום, sometimes it could extinguish it suddenly. That's a hard thing to say because you could you could figure it out, you can he could have made some in a way that it shouldn't should put in some shocks or something that would make it that it wouldn't move. So that's not a real תירוץ. So the קשיא is, why doesn't רש״י bring this פשט? Then the רבי has another שאלה. לקמן על הפסוק יום ולילה לא ישבותו, later on when the when the פסוק says that the day and night the מזלות, it says like this, the the מזלות, the constellations will not rest. So רש״י says, פירש רש״י, what does that mean? מכלל ששבתו כל ימי המבול. This was said after the מבול. After the מבול the אייבערשטער said, I'll never again bring a מבול, and I'll never have the מזלות rest. So רש״י says, מכלל, that proves, ששבתו כל ימי המבול, that during the days of the מבול it did rest. Which means רש״י says שלא שימשו המזלות, the מזלות did not work, ולא ניכר בין יום ולילה. You couldn't see a difference between day and night. You could only see a difference between day and night because of the sun, but if the מזלות don't work, you couldn't see. That's what רש״י says. So it comes out from רש״י that he says that the מזלות did not work, so there was no light. על פי זה תמוה ביותר, now we have a מוראדיקע קשיא: ממה שהקשה הרא״ם, the רא״ם, רבי אליהו מזרחי asks: מה תועלת חלון התיבה, what's the purpose of the window of the תיבה, אם לא היה אור בה כל ימי המבול? There was no light throughout the whole מבול! There was no light outside! Only when a window brings in light if there's light outside. Inside it's dark, so if you open the window, you bring light in. But if it's dark outside too, what the purpose of the window? And yet the מפרשי רש״י, this is a קשיא that the מפרשים ask, and the מפרשי רש״י, the צידה לדרך, משכיל לדוד, תירצו, they answer: The כוונה is לשמש המזלות. When רש״י, when the פסוק says that the מזלות should not stop anymore, so רש״י says that shows that during the מבול the מזלות did stop, היא לתנועת הגלגלים. It only means the movement of the constellations, היינו meaning שכל ימי המבול נתבטל היקפם וסיבובם. Like this, the מזלות have their סיבוב, have their cycle the way they go, then they didn't go. אבל חושך סתם בעולם, it doesn't say there was no light. So there you could say there was no light, there was light! So that's how they answer the קשיא of the רא״ם on רש״י, that how did the window help? Because there was some light outside. אולם, כבר נתבאר כמה פעמים, the רבי has brought, I said many times, שרש״י כתב פירושו בסגנון ברור. רש״י writes his פשט very clear, באופן שגם בן חמש למקרא לא יטעה בכוונתו, that even a child who is just starting to learn חומש, and starting to learn חומש with רש״י, will not make a mistake in what he means. So whatever רש״י says, you can't say רש״י meant it was this, meant that, what he says what he means, if he means it, he says it clearly. ובנידון דידן, so in our case, פירוש הפשוט של דבריו, if you look at the simple טייטש of רש״י's words: מכלל ששבתו, that during the מבול, the מזלות rested, שלא שימשו המזלות, they did not get used, so הוא, the simple פשט is שלא עשו שימושם, they didn't do what they're supposed to be doing, תפקידם, their job. שימוש means you're being used for what you have to do. That means that they did not do their job. And what's their job? להאיר על הארץ, to bring light. ולא רק שנשבתה תנועת הגלגלים, and it's not only that the cycle, the circle of the גלגלים stopped. So according to רש״י, the פשט is the sun didn't work, they didn't work, so there was no light. So the קשיא is a very strong קשיא, so what's the purpose of the window? The whole purpose of the window is to bring light, that's why it's called צוהר, to bring light. לכאורה יש מקום לתרץ קושיית הרא״ם, לכאורה you could answer the תירץ the קשיא of the רא״ם, and it seems like the רבי will stay with this, you can answer it like this, ולפרש to explain שכוונת רש״י על דרך הפשט, what רש״י means, and רש״י is written in דרך הפשט, במה שכתב שבתו כל ימי המבול, that all the days of the מבול, the גלגלים rested, which means as the רבי says that they didn't give off light, היא רק למ״ יום שהיה המבול, it's only for the forty days of the מבול. וכמו שנאמר, like it says: ויהי המבול ארבעים יום על הארץ. The מבול was forty days. That means like this, that general מבול, the whole thing lasted for a year. Forty days it rained, and it the water came from the bottom. Then there's 150 days that it says after the 150 days were over, the פסוק says that the the underground water that came stopped, and the heaven, the windows of the heavens were closed. So when, and then, nothing happened, then that was just מבול and נח waited till the water went down, and that took most of the time. So you could learn in רש״י, when רש״י says the days of the מבול there was no מזלות, which means there was no light, is only for forty days. ובאמת, the רבי says on the bottom, הערה 17, או עד לאחר ק״נ יום, or 40 days, or maybe even you could say it went on for 150 days, שאז, that by the end of 150 days, ויסכרו, the bottoms got stuffed up, no more water came from underground, וארובות השמים, and the windows of the שמים stopped, ויכלא הגשם מן השמים, the rain stopped. So there was a concept of rain forty days, but it was other rain also continued 150 days. So it comes out, היינו שכל התלוי בשמים, שהמזלות וכולי, חזרו לסידרם. But after that, after the 150 days, it all came back. Let's go back to the פנים. By the

way, when the רבי said that this could be the the פשט in רש״י, that it was only the forty days or maybe 150 days, so the רבי says in הערה 15 that's only according to רש״י in פשט. But על דרך הדרוש, it says in ירושלמי and it says in מדרש that it didn't the מזלות didn't work for 12 months. So, or in in the מדרש in in ירושלמי it says the whole year of the מבול. But in דרך הפשט, like the רבי said many times, רש״י doesn't have to learn דרך, all the things that חז״ל say it's in a different דרך הלימוד. In דרך הפשט everything is simple, and if everything is simple, so it says ימי המבול, you're able to say that that means that only the forty days or even more. ולאחר מ״ יום, well let's go back here, and after the forty days, כבר שימשו המזלות. The מזלות has worked. וואס האט געהאלפן דער חלון, so then there's the work the the the window brought benefit, שנעשה לו צהר, then it became the thing called צהר להאיר את התיבה, to light the תיבה. So לכאורה we answer the שאלה of the ר"ן. The שאלה of the ר"ן, what was the purpose of the חלון to bring light if there was no light? But the רבי says we learn פשט in רש"י, at the beginning טאקע there was no light for a certain amount of time, for 40 days, maybe even 150 days, but then there was a lot of days afterwards that they used this to bring in light. אבל עדיין נשארה תמיה. The קשיא is still there. ליה יש אומרים צהר חלון, according to the ones that hold that the צהר means there was a window, מה האיר את התיבה במשך כל המ' ימים שלא שימשו המזלות?

What happened to these 40 days? During these 40 days, where did they get light from? According to the one that says that there was an אבן טוב, so then they had the same אבן טוב before all of the time. But according to the one that says the window, so the light had to come in from the outside. And the first 40 days there was no light, so where did they get light then? What did they do with light? That's the רבי's שאלה. Now, in הערה 19 the רבי goes in that this could be a the מחלוקת is whether the the מזלות שימשו. Anyway, that's like a more זייטיקע זאך from the פני משה. That's the שאלה. So we have כמה שאלות. We have the שאלות, first of all, why was there only one window? What would they do if the whole purpose is for bringing light, especially such a big תיבה? What's problem in each פשט, and why doesn't רש"י bring the third פשט that it means that you bring in oil? And now the other שאלה, what kind of light did they have for the first 40 days? In other words, the רבי accepts the פשט that only that what רש"י says means only 40 days. So 40 days טאקע there was no light. Okay. And then that that's why the חלון the קשיא that we asked, what was the purpose of the חלון, is not a קשיא. For after the 40 days, there is a purpose. But the question is, what brought light they had to see what they're doing the first 40 days? והביאור בכל זה, so the פשט the רבי says like this, in everything דרך הפשט. בצווי בצווי הקדוש ברוך הוא לנח על עשיית התיבה, when the אויבערשטער told נח to make the תיבה, לא נאמרו כל פרטי הענינים שרואים בעשייתה. The תורה it didn't say, the אויבערשטער didn't tell him every detail. לדוגמא, example, בפירוש בקרא, it says in פסוק, towards the end, ויסר נח את מכסה התיבה, and נח took off the cover. There was a cover on the תיבה. ולא מצינו שהקדוש ברוך הוא יצוה את נח לעשות הא המכסה. Does it say the אויבערשטער told him to make a cover? Doesn't say. כן לפירוש צהר אבן טוב, also according to the פשט that it's an אבן טוב, the second פשט, לא מצינו שנצטוה לעשות החלון שנצרך אחר כך. Later it says he opened the window, and that's when he sent out the bird. How did the window get there? The אויבערשטער didn't tell him to make a window, if you hold צהר, when the אויבערשטער says to make a צהר, it means an אבן טוב. כן לא מצינו שהקדוש ברוך הוא יצוה את נח לעשות פתח לתיבה. Doesn't say you should make a a door, an entrance into the תיבה. רק צוו על מוק מקומו, he told him where the door should be, ופתח התיבה בצדה תשים, make the door on the side. But it doesn't say he told him make a door. Why?

Why doesn't it say these things? והטעם, the reason is, because בפשוטו של מקרא מובן, in simple פשט it's understood, שכאשר צוה הקדוש ברוך הוא לנח לעשות תיבה, when the אויבערשטער told נח to make a תיבה, לא היה צריך צורך לצוותו על כל הפרטים המוכרחים לזה לבנינה, he didn't have to tell him everything that you need to make a תיבה, כי מובנים המה מעצמם, they're self understood. רק פר פרטים אלו שנח לא היה יודע מעצמו, only those things that נח would not know on his own, צוה הקדוש ברוך הוא עליהם. The אויבערשטער told him. ולכן לא היה צורך לצוותו לעשות מכסה לתיבה, the אויבערשטער didn't have to tell him make a cover, or a פתח התיבה to make a door, שזה פשוט, simple, שמהענינים העיקרים בבנין התיבה המכסה והפתח. The main thing by תיבה is to have you're going to have without a cover? You're not going to have a door? How could that be? It's understood, so that the אויבערשטער didn't have to tell him. It's like the אויבערשטער didn't have to tell him, get a hammer and and bang in the nails, I mean, told him, build it. So, whatever you're supposed to build in a תיבה, fine. So now that we're saying that there's certain the main the simple things that is self understood, the אויבערשטער didn't tell him, על פי זה מובן גם בנוגע להארת התיבה. Well, this explains with the light. The קשיא was, what brought light? If they had a חלון, how much light could it bring in? So, where did they get light, or certainly what did they do in the first 40 days when the window didn't help? Very simple. בעצם לא הוצרך נח לציווי מפורש מהקדוש ברוך הוא על זה. נח didn't need the אויבערשטער should tell him, כי פשוט, simple, שצריך לעשות דבר שיאיר את התיבה. He

need something to light up in the תיבה. ובפרט שבתיבה היו כל החיה למינה, so many things in the תיבה, all the animals and כל הבהמה, שמאז ומאז תלויים בנח, נח had to take care of their food, ובעת שכל אחד ואחד היה בודד בפני, אז מעקן ענאל, everyone had its own chamber, its own room, ובודאי הכין נח מעצמו נרות של שמן וכדומה, נח himself prepared oil candles, whatever it was in that time, להארת התיבה, to bring light, גם בלי ציווי הקדוש ברוך הוא, without the אויבערשטער saying. Now, I would like to add, the רבי doesn't say it, even if you hold it was a a there was If there would be light outside, at night there is no light. What did they do at night? What did they do? What do they think, the אייבערשטער? נו, ניחא to say the אייבערשטער to make a window and the window bring a light, without all the other קשיות, I'm saying. But that's during the day there is light, at night there is no light. What did he do? Like in the house itself. What do people do in the house? At night there is no light, you open your windows, there is no light. What do you do? So you have a candle, we have the bulbs, you have a candle. So the same things, the אייבערשטער didn't have to tell him, it's פשוט that you have to bring in light because there's going to be time when it's dark, so you'll use it. אלא שעל פי זה מעורר עס א שאלה, but if that's true, that's a גרויסע שאלה: מדוע ציוה הקדוש ברוך הוא צוהר תעשה לתיבה? So why did he tell him make a צוהר? הרי בלאו הכי בודאי היה נח מכין וממילא הארת התיבה. For sure נח on his own would have does something to light up the תיבה. So

why the אייבערשטער tell him make light? צוהר means actually light, as we said in the beginning. מחלוקת is what the light was, but why did he have to tell make light? He didn't have to tell him, it's just he would do it himself. ובהכרח לומר, therefore we must say, שיש בזה ציווי מיוחד. That's an additional thing that the אייבערשטער, a special commandment, היינו שהקדוש ברוך הוא ציוה עשיית צוהר, the אייבערשטער told him to make a צוהר, which is an ענין של נוסף על האש שהכין מדעתו. Besides the light that he's going to prepare, which he didn't have to tell him, he says there's, I want you to make a special light, בכדי להוסיף אור בתיבה. I want you to have more. You would bring in this and this, but I want you to make something else to bring in more light. Now, what is this new light? ובצוהר נוסף זה מפרש רש״י ב׳ פירושים. In this extra light that the אייבערשטער commanded him to do, there are two פשט's. יש אומרים חלון, some say it was a window, שעל ידי החלון היה אור נוסף בתיבה, that the window, if through the window there would be more light, they would open the window, they would have more light. And this would only be אחרי המ׳ יום של שמש ומזלות. Obviously, this would only help more light after forty days, cause during the forty days there was no light outside, רש״י says. ואף שעל ידי חלון אחד לא יתווסף הרבה אור בתיבה, even though one window, how much could it bring more light, but הרי שימוש החלון גם שימושים אחרים, the window was used for other things, כגון להכניס ולהוציא, to take things out, to bring things in, לאויר, to bring in air, וכיוצא בזה. So the main thing is because of light. How do we know the main thing is because of light? Because he calls it צוהר. See, if the main thing wouldn't be the light, he wouldn't call it צוהר, he would call it חלון. חלון is a window that used is you can use for many things. צוהר means that purpose is light, so he wants- but why make extra light? Because you could also דרך אגב use it more, but the main thing is extra light. And as the

רבי says in הערה 23, he wouldn't have made that himself. It seems like he wouldn't have made. We said whatever is simple that you have to do, נח would have done on his own. נח would have done on his own bringing in candles, bringing in oil, but a חלון he wouldn't make. See, according to this is all הערה 23. According to the פשט that it's an אבן טוב, he understood by himself that he have to make a window, because later it says in פסוק, he opened the window. So according to the one that says צוהר is the window, he opened that צוהר, but according to the מ״ד it says it wasn't the window, that the אייבערשטער never told him to make a window, where was the window? How it says he opened the window. The פשט is, cause according to that פשט, he understood himself, but according to this פשט that it was a window, he wouldn't have done that window, because he had other ways of light, he didn't need a window. But the אייבערשטער told him, No, I want you to make a window to make extra light. That's one פשט. Now we said before that if רש״י brings a second פשט, it's because the first פשט is not clear, there's something שווער, something not understood. So the רבי continues, אך שפירוש זה אינו מרווח כל כך, not such a good פשט, כי מזה ששינה הכתוב מלשון הרגיל חלון וכתב צוהר, by the תורה changing from the word חלון, the regular word that in Hebrew, בלשון קודש a window, and he writes צוהר, בהכרח לומר, we have to say, שתפקידו העיקרי בתיבה היה בשביל תוספת אור, that the main thing why the אייבערשטער wanted this window is for extra light. And that's not such a good פשט. הרי, number one, חלון אחד אינו יכול להאיר רק חלק קטן של התיבה, כנ״ל סעיף א׳, how much it could only shine light up a small חלק. So the אייבערשטער wanted extra אור, and that's what the whole purpose, שוואך to say that one window will do it. Second thing, ב׳, לא נכנס אור בתיבה על ידי החלון עד לאחר מ׳ יום דהמבול, and even that, it's only after the forty days, like we said before, כנ״ל סעיף ב׳. So it's not so simple to say that this is what the אייבערשטער wanted, so to bring light with a window. לכן מביא רש״י עוד פירוש, רש״י brings another פשט, יש אומרים אבן טובה המאירה להם. What was is, it was an אבן טוב which shined. שפירוש זה, according to that, הרי יכול להוליך הצוהר האבן טוב לכל חלקי התיבה, this is a better פשט, because here it's extra light, he brought in light anyway, but if you need extra light, you'll go around with this אבן טוב, like the flashlight, everywhere you'll go around to the whole thing, להאיר להם בעת הצורך, when you need more light, וגם היה משמש בצוהר כל הזמן שהיו בתיבה. and they used the צוהר, the אבן טוב, all the days. The

two problems of the first פשט isn't there in the second פשט. What were the two problems? Number one, it doesn't give much light, it's only in one place, right, against the window, and also it's only after the 40 days. The second פשט is not a problem. The second פשט is that it's not only in one place, but you could carry it around, so it does more light in other places, and also that could be right from the beginning, even when there was no light outside. So that's why the second פשט has a מעלה over the first. אלא שפירוש זה, אבן טוב, אינו מתיישב בלשון הכתוב. But the problem with the second פשט is, it doesn't fit to the words of the פסוק, where it says צוהר תעשה לתיבה, make a צוהר to the תיבה. הוה ליה למימר, it should have said צוהר תכניס לתיבה. Bring in, if צוהר means an אבן טוב, it means bring in an אבן טוב. So it should have תכניס. So that's a שוועריקייט with the second פשט. וגם, also, מדוע יצוה הקדוש ברוך הוא לעשות דבר בלתי רגיל לגמרי, why would the אויבערשטער tell him to do something that's so not common, להכין אבן טוב בשביל תוספת אור בתיבה, to take an אבן טוב? Where do we hear people taking an אבן טוב to bring in light? It's it's very not common. To say that that's the פשט in the פסוק is not common, and therefore the second פשט itself wouldn't have been enough. So if the first is not enough because he has a problem, you need the second, and the second is not enough because you have a problem, so you need the first. ומכיון שפירוש זה אינו מתיישב בלשון הכתוב, since this פשט is not set not not clear in the לשון of the פסוק, לכן מביא רש״י כפירוש שני, that's why it's like a second he brings a second פשט, והראשון הוא פירוש העיקרי, the first one is the עיקרי. In other words, the רבי learns that the problem with the first פשט is a lesser problem than with the second, because it seems like you know he says it, but it seems like the reason is, because according the problem on the first פשט is not in the לשון of the פסוק. צוהר תעשה לתיבה, if צוהר means a window, it fits perfectly to the words, צוהר תעשה לתיבה, make a window in the תיבה. It doesn't fit to the תוכן of what it's supposed to stand for, what it's supposed to accomplish, but that's not to negate the לשון הפסוק, it's a קשיא. The second one problem is פשוט in the words. צוהר תעשה לתיבה doesn't fit. Make a צוהר, make an אבן טוב when he doesn't mean to make it, to bring it. And the problem in the לשון הכתוב is a bigger problem in the פשט than the problem in the in the תוכן. So that's why the second one is the second, not the first, but they both have a and both good. Now the

רבי doesn't even answer why he doesn't bring the third פשט, but that's obvious already. Why doesn't he bring a third פשט? Because that he wouldn't have to tell him. If the third פשט is bring in יצהר, bring in oil so you should be able to have light in the in the תיבה, he didn't have to tell him that. That he understood himself. So how could רש״י say that he told him bring in light? Why doesn't it say other things that he told him like I say, told him to bring a hammer, I want to bring this, or told him to bring a bucket to carry the food. I mean, so that can't be. That's not, that the פסוק doesn't say. So it must be that this is something extra. Oh, extra could be one of these two things and each פשט has something not so clear. Now the next piece till the end of the סעיף is really not clear what the רבי means. I have to tell you that. I'm going to learn it the way I understand the פשט, which is not so clear in the לשונות of the שיחה either, but maybe you could hear how other people learn, how they learn פשט in this next piece. So I'm going to learn it, continue learning it as I think it could be the פשט, maybe, not even sure. ועוד יש לומר בזה, והעיקר. Something else the רבי says you could say, and that's a main a main point. So what I understand is the רבי is trying to bring another point of the מעלה of the first פשט over the second. You see, the last thing we learned how much that the second פשט answers the קשיא of the first, but the second פשט has a problem also, and what was the problem? It doesn't fit לשון הפסוק. Now the רבי says, I could tell you more, there's another problem with the second פשט, and the first פשט is better, and the רבי will explain the מעלה of the first פשט. There's a שאלה on the second פשט which the first פשט doesn't have. בהקדמה, ידוע בכמה פעמים the רבי says, I said many times, שרש״י בפירושו מיישב כל דבר הקשה בפשוטו של מקרא. רש״י in his commentary answers every קשיא that's possible that a person might have in the פשוטו של מקרא, in the פשט. The רבי has his ראיות, because some people would say it's not like that. If you write a someone writes a פירוש, so some things he explains, some things he doesn't answer. In other words, especially if I don't have an answer, I don't mention it. רש״י in a few places in חומש writes, I don't know. Who asked him to write he don't know? Don't write anything, and finish! It's משמע that where ever every other and it's קשיות that he has, and he doesn't have an answer. It's משמע that every other קשיא, he has an answer. Sometimes he doesn't even answer it because he expects us to understand the answer ourselves, anyway. But any רש״י explains everything, any קשיא. ולכאורה בלימוד זה איז דא א קושיא גדולה בלי תירוץ בפירוש רש״י. רש״י. Now, we have in our case we have a מוראדיקע קושיא the Rebbe says, which רש״י doesn't answer it. כל הפרטים בציווי התיבה, and all the details when the אויבערשטער commanded him what to do, what the תיבה should be made of, and how big the תיבה should be, all these things, פירש רש״י טעם כל אחד ואחד. רש״י explains each one why. Why is this? Why did the אויבערשטער tell him to do this? ומקדים רש״י starts off ולמה, why did he say this? What does the word ולמה, why mean? היינו שצריך להתיישב. In other words, I I need a reason. רש״י, if we wouldn't need a reason, רש״י wouldn't say ולמה, why, why? The אויבערשטער knows why. א סימן that רש״י learns that we have to have a reason. So, here, and רש״י explains it. The question is מה הוא טעם דצוהר? What's the reason for the צוהר? The אויבערשטער said to make a צוהר. Why, why? אם משום שילוח העורב Now, you could say a צוהר means a window, and it's in order to be able to send the bird. הרי יכול לשלחו דרך הפתח. You could send it through the door. So, we don't see why there is why the אויבערשטער told him to make a צוהר. And I think there is a double קשיא here. What's the reason for the צוהר? And why did the אויבערשטער have to tell him? If there is a reason for the צוהר, then it's self-understood. Why did the אויבערשטער have to give a special ציווי for the צוהר? So, לכן פירש רש״י, that's why רש״י says, that what does צוהר mean? א חלון. Now, the Rebbe's going to explain, it means a window. Now, we understand why he wouldn't of himself done it, and the אויבערשטער had to tell him. Why? כי אם מעצמו לא היה נח עושה חלון. He wouldn't have made a window, שהרי נאמר לו The אויבערשטער told him, והנני משחיתם, I'm going to destroy them. So, the אויבערשטער told him what he is going to do. דמסתבר דנאמרו לו פרטי העונש, it makes sense that the אויבערשטער told him everything he's going to do to the to the by the מבול, כולל שלא ישמשו המזלות. The אויבערשטער told him, "I'm not going to allow the מזלות to work." So, probably נח knew. If נח knew that, why would נח make a window? How would he make a window? Now, this could be even if you don't learn Not If more if you don't learn that the מזלות didn't work only for 40 days. But he did know that the אויבערשטער told him that one of the the מזלות won't work. So, what's the Why would he make a חלון? Well, what happened? So, why did the אויבערשטער tell him to make a חלון? אבל בנוגע לפועל הורידם ברחמים, when the אויבערשטער brought the מבול, it wasn't a מבול first, he brought it down with רחמים. אם יחזרו גשמי ברכה, if they do תשובה, it'll become a a rain, a good a rain. And it won't destroy, and the מזלות will not stop working. לכן הוא גם נצטווה לעשות חלון. That's why he made it told him to make a window. He told him to make a window, and I'm saying The Rebbe doesn't say what I'm going to say now, but I think that's what he means, I think, I can't say it for sure. We asked the שאלה, "What was the purpose of the חלון?" And the Rebbe said before, "There was enough light there, cuz he on his own brought in candles, oil, light." The אויבערשטער, "I want you to have extra." So, make a חלון. So, we ask the שאלה, "What was the purpose of the extra?" Now, we know why. The אויבערשטער, does Then, I'm saying it on my own. The אויבערשטער wanted to show him, "Make a חלון, because I'm not sure that the מזלות will stop working." That is done through the חלון. And the אויבערשטער had to tell him, he himself would not know because he knew that there will be no מזלות, so that he would not make a חלון, cuz it wouldn't help, it wouldn't do anything. But the אויבערשטער told him to make a חלון because למעשה, the אויבערשטער started off it was גשם. And they could have done תשובה. Had they done תשובה, everything would have been different. Then the there would be a light and and the That's why the אויבערשטער to make a חלון. The Rebbe doesn't say, but it seems like that's the reason. He asked the שאלה, מה טעם צוהר? Why is there a צוהר? So, רש״י says, Why And why didn't the תורה say what the reason is, or why didn't רש״י say? So, רש״י said it! By רש״י saying it was a window, if you start thinking what's the purpose of a window, a window is to bring in light, especially if you call it צוהר. So, you start thinking, why did he do why did he want him to make this light? Probably, because light will come in. How could light come in? So, must be that

it's a possibility that there will be light. And the אויבערשטער showed it to him by making the חלון. אבל מה שאין כן לפירוש אבן טובה שצריך עין טעם הציווי. אבן טובה, what why? We said before it was enough light there. The אויבערשטער wants extra light. אבן טוב, what's the Why? What would be the קשיא, he said before, "What's the purpose of this? How much light?" It could bring more light, true. But what's the purpose, why did the אויבערשטער want the extra light? So, there's no reason for it. That's a חסרון in the second פשט. So, the first פשט is better. Now, I don't know if this is so, because otherwise this the the לשונות aren't clear, so if someone has comments and to explain the פשט differently, I'm ready to listen. Okay, but so now we על כל פנים understand the simple פשט of רש״י. והעניין של תורה של פירוש רש״י, what's the חסידות of רש״י, פירוש רש״י זה, so we have two things, two פשטים here, whether it was a window, or it was an אבן טובה. ההפרש בין האור שנכנס על ידי חלון, לאור שיש להאיר, שעל ידי האבן אבן טובה, הוא: the

difference in light that comes through a window, and light that comes from the אבן טובה, from the from the jewel. אור החלון הוא אור הבא מבחוץ. You open a window and you get light, it light comes from the outside. אור האבן טובה מאירה מבפנים. אבן טובה shines in it's, in inside it shines, in the darkness. היינו מעצמותו וממהותו, it shines from itself and it's not bringing in light from someplace else. ב׳ עניינים אלו הן שני אופנים בעבודת השם. These two things represent two ways of serving השם. תכלית העבודה דתורה ומצוות היא לעשות צוהר לתיבה. The first thing is a closed־דיקע זאך. צוהר is the תכלית of עבודת השם, תורה ומצוות. For, what's the purpose? להכניס ולגלות אור אלוקי בעולם. You have to bring the light into the world. Okay. But זה יכול להיות בב׳ אופנים, and that could be in two ways how you're bringing in the light. הדרך הראשונה לעשות חלון, the first way is to make a window. היינו, like I said before in the beginning, a window doesn't mean window with glass, it means a hole, that it comes in. כי באמת כי באמת ישנה אור אלוקות בעולם. באמת there is Godliness in the world. It's just covered up. וכידוע, we even know, שבעלי עסקים יכולים ל לראות השגחה פרטית בענייני העולם שלהם. It's known, it says that in היום יום that בעלי עסקים, business people, could see השגחה פרטית in the world. In anything they see the אויבערשטער. ועוד יתר מאלו הנמצאים כל ימיהם בד׳ אמות של תורה ותפילה, more than people who are in ישיבה, people who learn all day, daven all day. אלא שבכדי להגיע לזה, but in order to get that, to see it, צריכים להסיר ההעלם וההסתר שישנה על אור אלוקי, you

have to take off the cover. There's a cover, the טבע covers up and you've got to get rid of the cover. להסיר את לבוש הטבע, to take away the garment of טבע, שהוא הסתר אלוקות יתברך שלמעלה מן הטבע, which covers up on the אויבערשטער, on אלוקות which is higher, because באמת in טבע you have higher than טבע, but it's covered by טבע. וזוהי מדרגה הראשונה בעבודת האדם, that's the first level when a person serves the אויבערשטער, לעשות חלון, to make a window, בהמחיצה והסתר דטבע, in the מחיצה, the concealment of טבע. שיאיר בעולם האור האלוקי שלמעלה מן הטבע, that the light of the אויבערשטער, higher than טבע, should shine in. Like here, in The תיבה represents the whole world, and in the world you have to have the light from outside, from the אויבערשטער to come. אך כשכבר נעשה החלון במחיצה של הטבע, after there was a window done in the מחיצה of טבע, שממנה יאיר בעולם האור שלמעלה מן הטבע, and already you reached that level that you brought in light higher than טבע that in טבע you should see it, the אויבערשטער, הרי זה נותן נתינת כח להאדם, it gives a person the power להתעלות to go higher, ולהגיע למדרגה ואופן נעלה יותר בעבודת השם. and you go to a higher מדרגה. And what is that? That's the second פשט. ויש אומרים, when רש״י says יש אומרים it was a window, and he says יש אומרים, so the רבי טייטשט יש אומרים is some say, who are those some? ש אלו שכבר עשו החלון,

some meaning after you finish with doing a חלון, you brought in אלוקות from the outside into the world, now you already you could have an אבן טובה המאירה להם. You have the אבן טובה which shines, which is from the thing itself, היינו which that which means לא רק שמסירים ההעלם וההסתר דלבושי הטבע, not only you take away the concealment of טבע, אלא שמהפכים הטבע, you change the טבע itself. עד שנעשה הוא עצמו עניין של גילוי, the טבע itself shines. Because as we said before, טבע itself has הארה. So the first you could see the למעלה מן הטבע, and it the טבע is taken away. But you could, באמת, you could bring out that the טבע itself is light. אבן עצמה נעשית אבן טובה המאירה להם. The אבן itself is an אבן טובה. And the word אבן טובה means טוב means the What mean, טובה מאירין? It means it shines. טוב, other times means light. וירא אלוקים את האור כי טוב. המאירה להם. So that's the second מדרגה. And in אות ל״א the רבי says על דרך ב׳ אופנים בבירור החושך. It says you have to be מברר the darkness, so it says two things, two ways.

Number one, ה הסרת החושך שלא יסתיר על האור, take away the darkness so it shouldn't cover up the light. או or higher that שהחושך עצמו נהפך לאור. The חושך itself changed to light. And that's the two פשטים whether it's a חלון or it's an אבן טובה. So this is the חסידיש פשט of this, like what רש״י says. Now if anybody wants to comment on פשט in this last in that part in that סעיף? Yeah, I'd just like to ask the question about the the raven that that נח sent out. He sent it out through the front door, the other animals could crawl out already. Maybe he had to send it out through a חלון which is higher above. I'm sure there are other birds also, why didn't they fly out? Wasn't the only bird. He probably stood there and opened it up and let it go, and make sure no one goes. Same thing he could have done down at the door, I mean he could have. Put a guard be a guard there, let. Could that be a פשט why the אייבערשטער told him to make a חלון? Or that's far-fetched פשט? Well, but the fact, then he wouldn't call it, no, the Rebbe said before that is a reason. But since he called it צוהר, must be that's not the main reason. Because the main reason, צוהר the צוהר to shine. Because you just said before in the הערה that the Rebbe said it could be it could go through the door instead of the roof, instead of the צוהר. Right, yeah. What is What does the if it was ממש a מבול and there was no glass, so obviously he made it out of out of the wood or the Out of wood, he made a cover. cover. And the Rebbe actually had didn't go into that הערה. If you look If you want to look here in הערה 23 the end of הערה 23, the Rebbe mentions this. He says, why wouldn't he have made a חלון נח, because he says that נח on his own would not have made a חלון. So, he says, look at הערה 23. לולי ציווי הקדוש ברוך הוא, if not for the אייבערשטער, אולי לא היה נח עשה חלון, he wouldn't make a window or window להאיר את התיבה. Why? כיוון שבלאו הכי הוצרך להוכיח נרות, he had to bring candles anyway להאיר את התיבה. Right. ועשיית חלון מחלישה הגנת התיבה מהמים. And making a window is a problem. It blocks You don't protect get protection from the water so much. So on his own, probably he would hesitate for making the window. So the Rebbe does mention about the למעשה, when it he didn't he didn't want, he closed it. And the first like the 40 days, it was like when it was really raining hard, it like it didn't open it. The חלון was there, but it it wasn't used. And later on used it. Also, the looking at today's חת״ת, and I think from רש״י it says that the takedown is also the work for 12 months. That's what רש״י says in חת״ת. It didn't work for 12 months. Not just 40 days. Doesn't say that. It just says the the time of the מבול, whatever is the לשון. Ah, okay, so you mean So the Rebbe says you made something, the word מבול, it says ויהי המבול 40 יום. You could You could מבול, sometimes מבול goes on the whole story, and sometimes it goes specifically on the 40 days, or maybe even on the 150 days, but not the whole time. So the Rebbe learns, פשט in רש״י from the word, you could learn like that. The 40 days. The Rebbe says, לכאורה you could learn, but it seems like later on he like he holds like that. Mhm. Okay. All right. Thank you very much. I have a different question, if I may.

According to the פשט that צוהר means אבן טובה, לפי עניות דעתי, I never saw, and maybe just cuz I never saw it, an אבן טובה that should have its own light inside it. Right. There's We always From being kids, we always wondered, how is there an אבן טובה that shines? Yeah. And they say there are There are אבני טובות that glow. There are such things. That's what we were told even when we were kids, yes, there is. And the Rebbe says here, in our order let's see. In In in In right in the beginning, the בשולי הגיליון the bottom, he says, why does רש״י says אבן טובה, כי על דרך And why not מרגלית, like the גמרא uses a לשון? Right. ועל דרך הרווח מרגלית which usually means פנינים, פנינים means pearls. אלא sometimes it's also called אבן טובה, but a מרגלית אינה דבר המאיר. מה שאין כן אבנים טובות יש מהם מינים שמאירים. There are kinds of stones that shine. There are, right? Right, right. All the whole פשט the אייבערשטער told him to take or you can learn the פשט the אייבערשטער told him to take a certain type of a jewel that was infused with light. That was part of the ציווי. That that The what? That was able to give light. What? Yes, was able to give light. Yeah, that That could be that he took such a jewel that gives light, 100%. Yeah. And probably knew what jewels, and I think, I remember from from Alomoh, he always asked, he said, "Yeah, there are certain jewels that give light." Yeah, like the uranium gives light. Okay, fine. That's not a jewel. But usually, because normally, a jewel that has light because it reflects reflects the sun or whatever. But there are, there are that have their own. Actually, this is nothing to do with the שיחה, because the end when the Rebbe says that the אבן טובה gives light from itself, it says in the bottom, look in the מאמר תרכ״ב, צהר תעשה לתיבה. So that מאמר explains it, that the ענין of of an אבן טובה giving light is a light that comes from itself. And you know, there are things, what do they do nowadays when they have the light that lights up at night? When Not bulbs, but I mean, the police come and they shine light to see where they're going so the army, when they go at war. Infrared. But that's some kind of light. I don't I don't know, whatever, but there There are such things, I guess, yeah. Yeah. We were so good that there was a jewel like that. Yeah? No, but I think that's even now like that, some jewels. I don't know. I don't know. גא פֿרעגט אַ Like when we were kids, we had these watches, they used to light up at night, the numbers. Yeah. Exactly. Yeah. And they used to glow, that's why I used the word glow. Remember the word glow? That's what it's called. They used to have some toys, like when you make, only when it's completely dark, you see it, they glow. Yeah. Yeah, you can Google it, you'll see there's a type of rock, Yooperlite rocks apparently glow. Oh, okay. Okay. There you got it, Mr. Google is right. Right. Okay. Yeah. א יישר כח. מ'דארף פארמאכן, א גוטע נאכט. כל טוב. א גוטע נאכט, thank you.