Weekly Parasha for Noahides Episode 2: Is Noah the Mashiach?

Weekly Parasha for Noahides by Rabbi Moshe Perets

New Weekly Parasha Commentary of the Week for Bnei Noah By Rabbi Moshe Perets

Second Parasha: Noah (Genesis Chapters 6 to 11)

What is the main Torah teaching in Parashat Noah for Noahides?

• How Noah is the Builder of a New world?

• The Root of the Name Noah?

• How Noah will bring rest or Salvation to Humanity?

• How Noah will usher the world into Shabbat?

How Noah is the Builder of a New world?

We can find in Bereshit (Genesis) - Chapter 5:28

וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד

"And Lamech lived a hundred and eighty two years, and he begot a son."

Rashi says: and he begot a son. Heb. בֵּן, from whom the world was built (נִבְנָה). - [from Tanchuma Bereishith 11]

Meaning that Noah would be the one responsible of building the new world.

How is Noah the First revelation of Mashiach?

Gen 5:29

וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞ה יְנַֽחֲמֵ֤נוּ מִמַּֽעֲשֵׂ֨נוּ֙ וּמֵֽעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרֲרָ֖הּ יְהֹוָֽה:

“And he named him Noah, saying, "This one will give us rest from our work and from the toil of our hands from the ground, which the Lord has cursed."

Rashi explains: This one will give us rest. Heb. יְנַחֲמֵנוּ. He will give us rest (יָנַח מִמֶּנּוּ) from the toil of our hands. Before Noah came, they did not have plowshares, and he prepared [these tools] for them. And the land was producing thorns and thistles when they sowed wheat, because of the curse of the first man (Adam), but in Noah’s time, it [the curse] subsided. This is the meaning of יְנַחֲמֵנוּ. If you do not explain it that way, however (but from the root (נחם), the sense of the word does not fit the name, [נֹחַ], and you would have to name him Menachem. — [See Gen. Rabbah 25:2] [i.e., If we explain the word according to its apparent meaning, “this one will console us,” the child should have been called Menachem, the consoler.]

Refering to Machiach – As Noah is the soul of Moses and the Soul of Mashiach – Rabbi Menachem Mendel Shneerson and now the Jewish People.  As the Jewish People are the ones who will console or confort humanity in revealing to each one what the purpose of life is. To be engaged in a relationship with HaShem. And that is to study Torah with the Jews and to learn how to experience everything in this world in the context of a relationship with HaShem.

Genesis 7:11

בִּשְׁנַ֨ת שֵֽׁשׁ־מֵא֤וֹת שָׁנָה֙ לְחַיֵּי־נֹ֔חַ בַּחֹ֨דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ בַּיּ֣וֹם הַזֶּ֗ה נִבְקְעוּ֙ כָּל־מַעְיְנוֹת֙ תְּה֣וֹם רַבָּ֔ה וַֽאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם נִפְתָּֽחוּ:

“In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on this day, all the springs of the great deep were split, and the windows of the heavens opened up.”

The Zohar explains this verse as a prediction that "in the sixth century of the sixth millennium, the gates of supernal wisdom will be opened, as will the springs of earthly wisdom, preparing the world to be elevated in the seventh millennium."

Indeed, the fifty-sixth century from creation (1740-1840 in the secular calendar) was a time of great discovery and accelerated development, both in the supernal wisdom of Torah and in the earthly wisdom of secular science.

This was the century in which the teachings of Chassidism were revealed and disseminated by Rabbi Israel Baal Shem Tov and his disciples. The inner soul of Torah, which until then had been the province of a select number of mystics in each generation, was made accessible to all, imparting a new depth to our understanding of the divine wisdom and infusing vitality and joy into our observance of the mitzvot.

As these supernal revelations poured forth from the windows of heaven, the earthly wellsprings answered in kind. The same century saw an unprecedented eruption of knowledge in all fields of secular science — in mathematics, physics, medicine, technology and the social sciences — revolutionizing all areas of human life.

According to the Zohar, this dual revolution came to prepare the world for the "seventh millennium" — the era of Moshiach, when the six "workday" millennia of history will culminate in an age "that is wholly Shabbat and tranquillity for life everlasting."

Tehillim (Psalms) - Chapter 90:4

כִּ֚י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֖תְמוֹל כִּ֥י יַֽעֲבֹ֑ר וְאַשְׁמ֘וּרָ֥ה בַלָּֽיְלָה:

“For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.”

• The year is 5785

• 5785 years = 18.87 – meaning 6.50pm Friday

• Shabbat enters at the latest in Israel at 7:10pm

• 19:10 Candle lighting (Pinchas)

• We have approximately 20 mins (in order to enter the Yom SheKuloShabbat - the Second phase of the Messianic Redemption)

• 14 years = 20 mins

Psalms 90:5

זְרַמְתָּם שֵׁנָ֣ה יִֽהְי֑וּ בַּ֜בֹּ֗קֶר כֶּֽחָ֘צִ֥יר יַֽחֲלֹֽף:

You carry them away as a flood; they are like a sleep; in the morning, like grass it passes away.

You carry them away as a flood; they are like a sleep. Now you have seized those years and had them become a few days, which are merely like a sleep of slumber, for the years of the generations are seventy years, as is explained at the end of the chapter: “The days of our years because of them are seventy years,” and they are regarded as one sleep. As the matter that is said (below 126:1) “When the Lord returns the returnees to Zion, we shall be like dreamers.”

You carry them away as a flood. Heb. זרמתם, an expression of flooding, as (Hab. 3:10): “A stream (זרם) of water.”

Noah walked with God

Bereshit (Genesis) - Chapter 6:8

וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהֹוָֽה:

"But Noah found favor in the eyes of the Lord."

Gen 6:9

אֵ֚לֶּה תּֽוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִתְהַלֶּךְ־נֹֽחַ:

“These are the generations of Noah, Noah was a righteous man he was perfect in his generations; Noah walked with God.”

Rachi explains on: Noah walked with God.   

walked. (הִתְהַלֶּךְ) is in the hitpael (התפעל) verb form like hitpalel-prayer (התפלל). The hitpael form is used for reflexive or reciprocal actions in Hebrew, meaning that the action is often directed toward oneself.

In the case of hitpalel, which means "to pray," the hitpael form implies that prayer is something one engages in personally, almost as an introspective or self-reflective action.

For example, (Gen. ibid. 13): “Rise, walk (הִתְהַלֵּךְ)” is the future (i.e., imperative).

“Noah walked (הִתְהַלֶּךְ)” is the past. (I Sam. 12:19): “Pray (הִתְפַּלֵּל) for your servants” is future (i.e., imperative), and (I Kings 8:42) “and he will come and pray (וְהִתְפַּלֵּל) toward this house” is past, only that the “vav” at the beginning converts it to the future. — [as explained by Mizrachi]

The Rectification of the Sin of the Tree of Knowledge

Bereshit - Chapter 3:8

וַיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן:

“And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden.”

The voice of HaShem was only " heard" in the Torah after the sin of the Tree of Knowledge, because man had separated himself from HaShem's Will or Voice.

Before the sin, the voice of HaShem (His Will) was totaly one with the voice (the will) of the human being. Noah begun the rectification and bringing back the voice of HaShem (His Will) to be once more united with the human being.

Melachim I (I Kings) - Chapter 8:1 / 8:41-43

Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers' (houses) of the children of Israel, unto king Solomon in Jerusalem; to bring up the ark of the covenant of the Lord out of the city of David, which is Zion.

מאוְגַם֙ אֶל־הַנָּכְרִ֔י אֲשֶׁ֛ר לֹא־מֵעַמְּךָ֥ יִשְׂרָאֵ֖ל ה֑וּא וּבָ֛א מֵאֶ֥רֶץ רְחוֹקָ֖ה לְמַ֥עַן שְׁמֶֽךָ:

מבכִּ֚י יִשְׁמְעוּן֙ אֶת־שִׁמְךָ֣ הַגָּד֔וֹל וְאֶת־יָֽדְךָ֙ הַֽחֲזָקָ֔ה וּֽזְרֹעֲךָ֖ הַנְּטוּיָ֑ה וּבָ֥א וְהִתְפַּלֵּ֖ל אֶל־הַבַּ֥יִת הַזֶּֽה

מגאַתָּ֞ה תִּשְׁמַ֚ע הַשָּׁמַ֙יִם֙ מְכ֣וֹן שִׁבְתֶּ֔ךָ וְעָשִֹ֕יתָ כְּכֹ֛ל אֲשֶׁר־יִקְרָ֥א אֵלֶ֖יךָ הַנָּכְרִ֑י לְמַ֣עַן יֵדְעוּן֩ כָּל־עַמֵּ֨י הָאָ֜רֶץ אֶת־שְׁמֶ֗ךָ לְיִרְאָ֚ה אֹֽתְךָ֙ כְּעַמְּךָ֣ יִשְׂרָאֵ֔ל וְלָדַ֕עַת כִּי־שִׁמְךָ֣ נִקְרָ֔א עַל־הַבַּ֥יִת הַזֶּ֖ה אֲשֶׁ֥ר בָּנִֽיתִי

41 And also to the stranger, who (is) not of Your people Israel, but will come from a far country for the sake of Your Name.

42 For they shall hear of Your great Name, and of Your mighty hand, and of Your outstretched arm, and he will come and pray toward this house.

43 You shall hear in heaven Your dwelling place, and do according to all that the stranger calls You for, that all peoples of the earth may know Your Name, to fear You, as (do) Your people Israel, and that they may know that Your Name is called upon this house that I have built.

Yeshayahu (Isaiah) - Chapter 56:6-7

ווּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֚ים עַל־יְהֹוָה֙ לְשָׁ֣רְת֔וֹ וּלְאַֽהֲבָה֙ אֶת־שֵׁ֣ם יְהֹוָ֔ה לִֽהְי֥וֹת ל֖וֹ לַֽעֲבָדִ֑ים כָּל־שֹׁמֵ֚ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַֽחֲזִיקִ֖ים בִּבְרִיתִֽי

“And the foreigners who join with the Lord to serve Him and to love the name of the Lord, to be His servants, everyone who observes the Sabbath from profaning it and who holds fast to My covenant.”  

זוַֽהֲבִֽיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֽוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָֽעַמִּֽים 

“I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all people.”

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By Rabbi Moshe Perets  

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Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium.

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