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Why is Noach called a tzaddik tamim yet susceptible to drunkenness and base drives? The shiur establishes that Noach represents tzelem Elokim—a shadow of Hashem (ה׳) achieved through control and constant strife—while Avrohom embodies demus Elokim, a harmonious merger where body and soul fulfill Torah (תורה) joyfully. This distinction explains the bris after the flood, the split between the first and second ten generations, and why Torah sublimation, not mere yoke, is Klal Yisrael's path.
Rabbi Zweig opens with a foundational question about the bris (covenant) following the flood. A bris implies a bilateral agreement, yet Hashem (ה׳) promises not to destroy the world—where is mankind's reciprocal contribution? What did humanity give that merited this covenant? The answer lies in understanding the fundamental distinction between Noach and Avrohom Avinu. The shiur then presents a series of puzzles about Noach. The Torah (תורה) calls him a "tzaddik tamim," he built the teivah for 120 years to inspire teshuvah, learned Torah (as Shem v'Ever ran a yeshiva), and cared tirelessly for the animals in the ark. Yet Noach is also described as "mitania b'emunah (אמונה)" (doubtful in faith), was struck by a lion, suspected by the raven of immorality, and became drunk immediately upon leaving the ark. How can these contradictions coexist in one person? Additionally, Rashi (רש"י) presents two derashos—yesh darshan l'shvach (for praise) and yesh darshan l'gnai (for criticism)—regarding how Noach would have fared in Avrohom's generation. Why would Chazal criticize a tzaddik tamim at all?
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Parshas Noach
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