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Why does Rashi (רש"י) describe Noach as needing divine support while Avrohom walks before Hashem (ה׳) independently? The shiur develops the fundamental distinction between tzelem Elokim (being a reflection of God) and dmus Elokim (being a miniature model of God). Noach, like all non-Jews, served God through yirah and constant self-discipline against his drives. Avrohom embodied the Jewish soul — a chelek Elokai mima'al — whose natural inclination is avodah through ahavah, without internal tension.
The shiur opens with two troubling episodes from Parshas Noach: the raven's suspicion that Noach wanted his mate, and the lion striking Noach for bringing food late. These incidents, coming from animals acting on instinct, suggest a genuine spiritual deficiency in Noach — yet the Torah (תורה) explicitly calls him an "ish tzaddik tamim." How can both be true? On the other hand, Noach's righteousness is evident: he built the teivah for 120 years to inspire his generation to teshuva (תשובה), worked tirelessly caring for the animals, knew Torah before it was given (evidenced by his knowledge of kosher animals), and stood alone as a tzaddik in a completely corrupt generation. Rashi (רש"י) on "es Elokim hisalech Noach" explains that Noach needed divine support ("tzarich sa'ad letomcho"), while by Avrohom the pasuk says "hisalech lefanai" — Avrohom walked before Hashem (ה׳) independently ("mischazek umahalech betzidko me'elav"). The Targum translates "hisalech es Elokim" as "bedachalta d'Hashem" (in fear of Heaven), while "hisalech lefanai" is rendered "plach kodamai" (serve/prostrate before Me). This reveals two fundamentally different modes of serving Hashem: yirah (fear) versus avodah (service through connection).
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Parshas Noach, Bereishis 6:9
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