Introduction:

The crown of Torah is available to all who want to come and take it. This book is written in an effort for me to delve into the beautiful, eternal, and applicable aspects of the weekly Torah portion. I am writing this in an effort to enhance my own understanding of the Torah and what I find interesting, inspiring and uplifting. My hope is that others gain strength and inspiration too to dig deeper into the treasures that are accessible through toiling in Torah.

Torah (תורה) equals 400 + 6 + 200 + 5 = 611.

Gemilut Chasadim (גמילות חסדים) equals 489 + 122 = 611.

Our study of Torah needs to bring us to Acts of Kindness. Our love of Hashem, our Torah study must bring us to do real good action in the world. The study of Torah is in order to teach us how to do good in the world. Our most primary source is the 5 books of Moses. Rashi, the explainer of the simple meaning of the parsha offers some of the most crucial lessons in character development as learned from sources of the written Torah and oral Torah.

The Torah is not a story book. It is a book we are always reviewing and learning from. We are always seeking ways to apply its timeless and endless wisdom into our lives so that we can grow.

Bereishit:

In discussing the creation of the world, the Torah states Bereshit 1:6.

וַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃

God said, “Let there be an expanse in the midst of the water, that it may separate water from water.”

Rashi comments on this: יהי רקיע

BE THERE AN EXPANSE — Let the expansion become fixed; for although the heavens were created on the first day, they were still in a fluid form, and they became solidified only on the second day at the dread command (literally, rebuke) of the Holy One, blessed be He, when he said “Let the firmament be stable” (Genesis Rabbah 4:2). It is to this that allusion is made in what is written in (Job 26:11): “The pillars of heaven were trembling” (i. e. they were unstable) — this was during the whole of the first day — and on the second (Job 26:11): “they were astonished at His rebuke”, like a man who stands immovable, amazed at the rebuke of one who terrifies him.

This last part is coming from the gemarai chagigah 12a. However if you continue reading through up until 13:6a

עַד כָּאן יֵשׁ לְךָ רְשׁוּת לְדַבֵּר, מִכָּאן וְאֵילָךְ — אֵין לְךָ רְשׁוּת לְדַבֵּר, שֶׁכֵּן כָּתוּב בְּסֵפֶר בֶּן סִירָא: ״בַּמּוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ, וּבַמְכוּסֶּה מִמְּךָ אַל תַּחְקוֹר. בַּמֶּה שֶׁהוֹרְשֵׁיתָ הִתְבּוֹנֵן, אֵין לְךָ עֵסֶק בַּנִּסְתָּרוֹת״. תַּנְיָא, אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי: מָה תְּשׁוּבָה הֱשִׁיבַתּוּ בַּת קוֹל לְאוֹתוֹ רָשָׁע בְּשָׁעָה שֶׁאָמַר ״אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן״ — יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: רָשָׁע בֶּן רָשָׁע, בֶּן בְּנוֹ שֶׁל נִמְרוֹד הָרָשָׁע, שֶׁהִמְרִיד כָּל הָעוֹלָם כּוּלּוֹ עָלָיו בְּמַלְכוּתוֹ —

The Gemara comments: Until here, you have permission to speak; from this point forward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taught in a baraita: Rabban Yoḥanan ben Zakkai said: What response did the Divine Voice provide to that wicked man, Nebuchadnezzar, when he said: “I will ascend above the heights of the clouds; I will be like the Most High” (Isaiah 14:14), thereby intending to rise to heaven? A Divine Voice came and said to him: Wicked man, son of a wicked man, descendant, i.e., follower of the ways, of Nimrod the wicked, who caused the entire world to rebel against Him during the time of his reign.

We can learn a very powerful lesson from this. There is simply wisdom beyond what our level is to understand. How Hashem created and operates the world is beyond us. Yes wisdom we can access is good and is a gift. However, we should never think that we can know it all. Now should we ever feel like we know it all. Because as we know, nobody likes a know it all!

In learning Torah we must always be humble. We must make for ourselves a Rav and acquire ourselves a friend. That we can learn with and debate with and delve into the depth and beauty of Torah with. Always with humility, love of wisdom, and a desire to grow.

Furthermore, to make this point even more clear, in the last chapter of Job he says the following.

Chapter 42 verse 1, “Job then responded to Hashem, and said: “I know that you can do everything, and that nothing can impede (Your) purpose from You. Who is it that would deny (Your) counsel without knowledge? Therefore I declared, yet I understand nothing. It is beyond me. I shall not know. Listen, please, and I will speak; I will ask You, and You inform me. I had heard of You through hearsay, but now my eye has beheld You! Therefore, I renounce (my words) and relent, for (I am but) dust and ashes”

This comes at the end of a book full of lengthy debate regarding suffering. Here we can see that clearly Hashem’s ways and administration of Justice in the world is beyond our scope here. There are things that we simply will not be able to understand here. Yet that is no reason for despair. Rather each day in davening we remind ourselves, “The beginning of Wisdom is Fear of God”. Prior to this statement from Job, the book discusses how great and fearsome the Leviathan is. It has no fear and there is nothing that can hurt it. All the more so, we should stand in awe of HaShem who has total control of the Universe at all times. And he gave us a life to live here. We have a piece of him within us. We can access him at all times. He is most receptive to having a relationship with us when we come to him in humility and truth. Knowing who we are and what we don't know. Then he is able to open our eyes. Then he is able to bring us closer to him. It's a process of inner reflection and awareness as well that we bring out into our daily life.

Noah:

אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃

This is the line of Noah.—Noah was a righteous man; he was blameless in his age; Noah walked with God.

אלה תולדת נח נח איש צדיק THESE ARE THE PROGENY OF NOAH: NOAH WAS A RIGHTEOUS MAN — Since the text mentions him it sings his praise, in accordance with what is said, (Proverbs 10:7) “The mention of the righteous shall be for a blessing.” Another explanation is: since after stating “These are the progeny of Noah”, it does not at once mention the names of his children but declares that he “was a righteous man”, Scripture thereby teaches you that the real offspring of righteous people are their good deeds (Genesis Rabbah 30:6).

Action is the main thing as brought out further in Pirkei avot.

Pirke Avot: 1:17

שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא:

Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.

That is why they say talk is cheap. Although healthy communication is very important as well.

The theme continues, in chapter 4:5

רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם:

Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.

As explained by the kabbalists we live in the world of Asiyah. The world of action. We are measured according to our actions. Hence the saying actions speak louder than words - as I have learned from my wife.

We can see from this that the highest application of Torah is demonstrated through one's actions. All our learning needs to be internalized and thus expressed in the right actions.

We always need to continue striving in our learning because the more we learn the better we are able to act. Our learning informs our actions. Thus each level we at we are tested to see how good our middots are. In fact the Torah explains that really the only choice we have is choosing between good and evil. As the gemara in Niddah 16b explains,

וְרֵישׁ לָקִישׁ, הַאי קְרָא דְּרַבִּי יוֹחָנָן מַאי דָּרֵישׁ בֵּיהּ? מִבָּעֵי לֵיהּ לְכִדְדָרֵישׁ רַבִּי חֲנִינָא בַּר פָּפָּא, דְּדָרֵישׁ רַבִּי חֲנִינָא בַּר פָּפָּא: אוֹתוֹ מַלְאָךְ הַמְמוּנֶּה עַל הַהֵרָיוֹן ״לַיְלָה״ שְׁמוֹ, וְנוֹטֵל טִפָּה וּמַעֲמִידָהּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאוֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, טִפָּה זוֹ מָה תְּהֵא עָלֶיהָ? גִּבּוֹר אוֹ חַלָּשׁ? חָכָם אוֹ טִיפֵּשׁ? עָשִׁיר אוֹ עָנִי?

The Gemara asks: And how does Reish Lakish interpret this verse cited by Rabbi Yoḥanan? The Gemara answers that he requires that verse for that which Rabbi Ḥanina bar Pappa taught. As Rabbi Ḥanina bar Pappa interpreted that verse in the following manner: That angel that is appointed over conception is called: Night. And that angel takes the drop of semen from which a person will be formed and presents it before the Holy One, Blessed be He, and says before Him: Master of the Universe, what will be of this drop? Will the person fashioned from it be mighty or weak? Will he be clever or stupid? Will he be wealthy or poor?

וְאִילּוּ רָשָׁע אוֹ צַדִּיק לָא קָאָמַר, כִּדְרַבִּי חֲנִינָא. דְּאָמַר רַבִּי חֲנִינָא: הַכֹּל בִּידֵי שָׁמַיִם, חוּץ מִיִּרְאַת שָׁמַיִם, שֶׁנֶּאֱמַר: ״וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה וְגוֹ׳״.

The Gemara notes: But this angel does not say: Will he be wicked or righteous? This is in accordance with a statement of Rabbi Ḥanina, as Rabbi Ḥanina said: Everything is in the hand of Heaven, except for fear of Heaven. People have free will to serve God or not, as it is stated: “And now, Israel, what does the Lord your God ask of you other than to fear the Lord your God” (Deuteronomy 10:12). The fact that God asks the Jewish people to fear Him indicates that it is a person’s choice to do so.

It says in Shir Ha Shirim. Chapter 5 verse 12 , “Like the gaze of doves toward their cotes, His eyes are fixed on the waters of Torah, bathing all things in clarity, established upon Creation’s fullness.  “Bathing all things in clarity” is explained to mean Hashem’s “eyes” see clearly, rewarding the righteous and condemning the wicked. The Rambam encoded this principle in his 13 Principles of Faith. “11. Reward and Punishment: God rewards those who follow His commandments and holds transgressors accountable.”

All our actions will be evaluated and judged by Hakodesh Baruchu. There will be reward and punishment.

Our whole life here is an opportunity to make good choices. To choose to do the right thing. In The The Torah Hashem says in Devarim(30:19-20),

הַעִדֹ֨תִי בָכֶ֣ם הַיּוֹם֮ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֒רֶץ֒ הַחַיִּ֤ים וְהַמָּ֙וֶת֙ נָתַ֣תִּי לְפָנֶ֔יךָ הַבְּרָכָ֖ה וְהַקְּלָלָ֑ה וּבָֽחַרְתָּ֙ בַּחַיִּ֔ים לְמַ֥עַן תִּֽחְיֶ֖ה אַתָּ֥ה וְזַרְעֶֽךָ׃

I call heaven and earth to witness against you this day: I have put before you life and death, blessing and curse. Choose life—if you and your offspring would live—

לְאַֽהֲבָה֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֥עַ בְּקֹל֖וֹ וּלְדׇבְקָה־ב֑וֹ כִּ֣י ה֤וּא חַיֶּ֙יךָ֙ וְאֹ֣רֶךְ יָמֶ֔יךָ לָשֶׁ֣בֶת עַל־הָאֲדָמָ֗ה אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֧ה לַאֲבֹתֶ֛יךָ לְאַבְרָהָ֛ם לְיִצְחָ֥ק וּֽלְיַעֲקֹ֖ב לָתֵ֥ת לָהֶֽם׃ {פ}

by loving the ETERNAL your God, by heeding God’s commands, and by holding fast to [God]. For thereby you shall have life and shall long endure upon the soil that GOD swore to your fathers Abraham, Isaac, and Jacob, to give to them.

Furthermore, it says in Shir Ha Shirim chapter 6 verse 4. God in his response to Israel says, “You are beautiful, My love, when your deeds are pleasing, as comely now as you once were in Jerusalem of old, hosts of angels stand in awe of you”

The angels in heaven stand in awe of us when we do the right thing. Thats how high a level it is. They don't have free will. They dont get tested, they have specific missions. We on the other hand have tests in life. And during those tests, when we do the right thing and over come the test is so profound that the angels in shamayim stand in awe of us. And most definitely we can rest assured that Hashem will reward us for doing the right thing. He gives each of us specific tests and challenges to show not just to him but to ourselves how great we truly are.

Every day, BeEzrat Hashem, we have the opportunity to make good choices and do good actions. May all our learning, davening, and mitzvot help us grow in making good choices and actions.

Shabbat Shalom. Good Shabbos.

Sources:

1. Line one of Parsha Noach with Rashi
2. Pirkei avot 1:17
3. Pirkei avot 4:5
4. Kaballah
5. Niddah 16b
6. Shir HaShiruim. 5:12
7. Rambam 13 principles of faith
8. Devarim 30:15
9. Shir HaShirium 6:4

The Four Kabbalistic Worlds

From the highest spiritual frequency down to the most concealed, the four worlds are:

1. Atziluth (The World of Emanation - אֲצִילוּת): This is the highest realm, closest to the divine source. In Atziluth, there is no sense of separate existence or "self." Everything is pure divine light and completely unified with the Creator.
2. Beriah (The World of Creation - בְּרִיאָה): This is the first level where a separate existence begins to emerge, often associated with the highest angels (the Seraphim) and the first roots of human souls. It represents pure intellect and the first blueprint of creation.
3. Yetzirah (The World of Formation - יְצִירָה): This is the emotional realm, where the divine blueprint takes on specific shapes, forms, and emotional characteristics. It is populated by various spiritual forces and angelic hosts (Chayot and Malachim).
4. Asiyah (The World of Action - עֲשִׂיָּה): This is the final realm where creation becomes fully tangible and manifest.