לקוטי שיחות חלק י׳ - נח א

Parshas Noach

1. On the verse^[1] "Make a tzohar for the ark," Rashi comments: "Tzohar — some say a window, and some say a precious stone that gave them light."

Simply, Rashi's intent is that he interprets^[2] "tzohar" as in "tzohorayim" (noon)^[3] — light. The meaning of the verse is that G‑d commanded Noach to make something through which there would be light in the ark, and Rashi brings two interpretations of what it was: "Some say a window" — through which light would enter the ark, and therefore the window is called here by the name "tzohar"; "and some say a precious stone (and why is it called 'tzohar' here? Rashi adds:) that gave them light."

This requires clarification:

a) The verse says "tzohar," in the singular (and Rashi likewise explains in the singular^[4]: "a window," "a precious stone") — how then did the light that entered through one window or one precious stone suffice for the entire ark, which was "three hundred cubits long, fifty cubits wide, and thirty cubits high"^[5]?!

b) Even more difficult: it is written, "Make the ark with compartments," and Rashi explains: "compartment upon compartment for each animal and beast," and "lower, second and third stories"^[6]. If so, even if we were to strain and say that the window Noach made was exceptionally large, how is it possible that one window^[7] would light up "compartment upon compartment," etc.?

c) It is known that Rashi offers two interpretations on one matter when each interpretation on its own is insufficient to settle the verse according to its plain meaning in all its details; what is difficult according to one interpretation cannot be asked according to the second; and the first interpretation is the one closer to the plain meaning of Scripture. Accordingly, in our case: what are the difficulties in these two interpretations on account of which Rashi needed to bring both^[8]? And in what way is the first interpretation closer to the plain meaning of Scripture than the second?

d) According to the aforementioned rule (that in each of his interpretations Rashi resolves what is difficult according to the other interpretation), it follows that where there is a difficulty with both interpretations, and there is a third interpretation that resolves this difficulty, Rashi will bring the third interpretation as well [even if this interpretation too contains something difficult — and even more difficult than the difficulties in the first two interpretations, which is why this interpretation would appear in Rashi as a third interpretation]^[9].

Accordingly, in our case: since both interpretations are difficult, as above — how did one window and one precious stone light up the entire ark — why did Rashi not explain (like the interpretation of the Chizkuni) that "tzohar" derives from "yitzhar," oil, and that the intent of the verse is that Noach should bring oil into the ark so that he could light lamps in it to illuminate it^[10]?

And even if you will say that it is a strain to derive "tzohar" from "yitzhar," and that the wording of the verse, "Make a tzohar for the ark," is also difficult [according to this] — on the other hand, precisely according to this interpretation the aforementioned puzzle is resolved. At the very least, Rashi should have brought it as a third interpretation?

2. Further on, on the verse^[11] "and day and night shall not cease," Rashi explains: "This implies that they ceased all the days of the Flood, for the constellations did not function, and there was no distinction between day and night." Accordingly, it is most puzzling — as the Re'em asked^[12]: "What use was the window of the ark if there was no light on any of the days of the Flood?!"

Now, commentators on Rashi^[13] answered that "the constellations did not function" refers to the motion of the celestial spheres, i.e., that throughout the days of the Flood their orbit and rotation were suspended, but there was some light in the world.

However, it has already been explained many times that Rashi wrote his commentary in a clear style, in such a way that even a five-year-old (beginning Scripture) will not mistake his intent. In our case, the plain meaning of his words, "This implies that they ceased… for the constellations did not function," is that they did not perform their function and role — "to give light upon the earth"^[14] — and not merely that the motion of the spheres was suspended.

Seemingly there is room to answer the Re'em's question by explaining that Rashi's intent (according to the plain meaning^[15]) in saying "(that they ceased) all the days of the Flood" refers only to the forty days that the Flood lasted, as it is written^[16], "And the Flood was forty days upon the earth"^[17];

and after these forty days the constellations already functioned, and the window that was made as a "tzohar" served its purpose — to light up the ark^[18].

But the puzzle still remains: according to those who say that the "tzohar" is a "window," what lit up the ark during all the forty days that the constellations did not function^[19]?!

3. The explanation of all this:

In G‑d's command to Noach concerning the making of the ark, not all the details involved in its making were stated. For example: Scripture states explicitly^[20], "And Noach removed the covering of the ark," yet we do not find that G‑d commanded Noach to make the covering. Likewise, according to the interpretation that the tzohar was a precious stone, we do not find that he was commanded to make the window mentioned afterwards. Likewise, we do not find that G‑d commanded Noach to make an entrance for the ark (He only commanded him regarding the place of the entrance — "and the entrance of the ark you shall set in its side").

The reason: according to the plain meaning of Scripture it is understood that when G‑d commanded Noach to make an ark, there was no need to command him about all the details that must necessarily be part of its construction, for they are self-understood; G‑d commanded him only about those details that Noach would not have known on his own.

Therefore there was no need to command him about the covering of the ark and the entrance of the ark^[21], etc., for it is obvious that the covering, the entrance, etc. are among the principal elements in the construction of the ark.

Accordingly, the same is understood regarding lighting the ark: in essence Noach did not need an explicit command from G‑d about this, for it is obvious that one must make something to light the ark. Especially since in the ark were "every beast after its kind and every animal etc.," whose feeding was Noach's responsibility; and moreover, each one was in a separate compartment, as above — Noach certainly prepared on his own lamps, oil and the like to light the ark, even without G‑d's command about it^[22].

But according to this the question arises: why did G‑d command Noach, "Make a tzohar for the ark" — even without this Noach would certainly have prepared something with which to light the ark?

We must necessarily say that this is a special command — i.e., that G‑d commanded him to make a "tzohar" (a matter of "light") in addition to the light he had prepared on his own initiative, in order to add light in the ark.

And concerning this additional "tzohar," Rashi brings two interpretations: "Some say a window" — through the window^[23] there was additional light in the ark (after the forty days in which the constellations did not function); and although one window did not add much light in the ark, the window also served other uses^[24] (such as bringing things in and taking them out, for air, and the like).

But this interpretation is not entirely smooth, for from the fact that the verse departed from the usual term ("window") and wrote "tzohar," we must say that its principal function in the ark was (additional) light^[25]. Yet: a) one window can light only a small part of the ark (as above, section 1); b) no light entered the ark through the window until after the forty days of the Flood (as above, section 2)^[26].

Therefore Rashi brings another interpretation: "and some say a precious stone that gave them light" — for according to this interpretation they could carry the "tzohar" (the precious stone) to all parts of the ark, to light them when needed; and it also served as a "tzohar" the entire time they were in the ark.

But this interpretation (a precious stone) does not fit the wording of the verse, "Make a tzohar for the ark"; it should have said, "Bring a tzohar into the ark," or the like^[27]. Also: why would G‑d command something entirely unusual — to prepare a precious stone — for the sake of additional light in the ark?

And since this interpretation does not fit the wording of the verse, Rashi brings it only as the second interpretation, and the first is the principal one.

It can further be said on this (and this is the main point), with a preface: it has been discussed many times that Rashi in his commentary resolves everything that is difficult according to the plain meaning of Scripture — and seemingly in our case there is a great difficulty with no answer in Rashi's commentary. For all the details in the command concerning the ark, Rashi explains the reason for each one, prefacing "And why" (i.e., that there must be a reason) — so what is the reason for the "tzohar"? And if it is for sending out the raven, etc. — he could have sent it out through the entrance.

Therefore Rashi explains "a window" — since on his own Noach would not have made a window, for he had been told, "And behold, I will destroy them etc.," and it stands to reason that he was told the details of the punishment, including that the constellations would not function;

but as for what actually took place — "He brought them down with mercy, so that if they would repent they would be rains of blessing"^[28] — therefore he was also commanded to make a window;

whereas according to the interpretation "a precious stone," the reason for the command requires further study.

4. From the "wine of Torah" in this commentary of Rashi:

The difference between the light that enters through a window and the light from a precious stone is: "The light of the window is light that comes from outside, whereas the light of a precious stone shines from within, that is, from its essence and being"^[29].

These two matters are two modes in the service of G‑d. The purpose of the service of Torah and mitzvos is to make a "tzohar" for the ark — to bring in and reveal G‑dly light in the world; and this can be done in two ways:

The first way is to make a "window." That is, in truth there is G‑dly light in the world; and as is known^[30], businessmen can see Divine Providence in their worldly affairs, even more than those who spend all their days within the four cubits of Torah and prayer. But in order to reach this, one must remove the concealment and hiddenness that lie upon the G‑dly light — to remove the garment of "nature," which conceals His G‑dliness that transcends nature. This is the first level in man's service: to make a "window" in the partition and concealment of "nature," so that the G‑dly light that transcends nature will shine in the world.

And once the "window" has been made in the partition of "nature," so that the light that transcends nature shines in the world, this gives a person the strength to ascend and reach a loftier level and mode in the service of G‑d: "And some say" — those who have already made the window — "a precious stone that gave them light." That is, not only do they remove the concealment and hiddenness of the garments of nature, but they transform nature until it itself becomes a matter of light and revelation^[31] — "a stone (itself — the stone becomes) precious^[32], that gave them light."

(From a talk of Shabbos Parshas Noach, 5731)

Key Lesson

Since Noach would in any case have lit the ark himself, G‑d's command to make a tzohar was a command to add light beyond the ordinary — and Rashi's two interpretations, a window and a precious stone, are two stages of this added light. A window lets in a light that already exists outside: we remove the screen of nature and come to see the Divine Providence that is hidden within everyday life. Once that window is open, we are given the strength for the higher stage, where nature itself is transformed and becomes a source of G‑dly light, like a precious stone that shines from within.