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Why does Noach appear righteous yet conflicted — serving animals devotedly while radiating desires that even the raven senses? The shiur builds on a yesod from the Rambam (רמב"ם) and Targum Onkelos: Noach had only tzelem Elokim (the divine form), which means he controlled his drives through fear and discipline. Avrohom had demus (the divine substance itself), achieving inner harmony where his emotions themselves yearned for Hashem (ה׳) — the defining difference between Jew and non-Jew.
Rabbi Zweig addresses a fundamental question: What is the essential difference between Noach and Avrohom Avinu — a difference so profound that it defines the distinction between Jew and non-Jew, between being part of the eternal covenant and standing outside it? The shiur systematically analyzes three apparent contradictions in the Torah (תורה)'s portrayal of Noach and ultimately resolves them through a Ramchal-based understanding of tzelem Elokim versus demus Elokim. The first set of contradictions concerns Noach's character. The Torah calls him "tzaddik tamim" (perfectly righteous), yet he emerges from the ark as "ish ha'adamah" who immediately plants a vineyard and becomes intoxicated. Rashi (רש"י) reveals he brought grape vines into the ark itself. More troubling: the raven suspects Noach of wanting relations with his mate — and animals operate purely on instinct, not imagination, meaning Noach must have been emanating such impulses. The lion strikes Noach when he's late with food, though Rashi teaches that animals naturally fear man unless man has degraded himself to their level. Yet this same Noach devoted 120 years to warning humanity, studied Torah, served the animals in the ark day and night without sleep for a full year, and the Torah explicitly calls him a tzaddik tamim.
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Parshas Noach
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