Noach’s Ark and the Rainbow

תֵּבַת נֹחַ וְהַקֶּשֶׁת

We have learned in our Mishnah (Chagigah 11a) (שָׁנִינוּ בְּמִשְׁנָתֵנוּ): “Whoever does not have compassion for the honor of his Creator (כָּל שֶׁאֵינוֹ חָס עַל כְּבוֹד קוֹנוֹ), it would have been better for him had he not come into the world” (רָאוּי לוֹ שֶׁלֹּא בָא לָעוֹלָם). And in the Gemara there they said (וּבַגְּמָרָא שָׁם אָמְרוּ): “This refers to one who gazes at the rainbow” (זֶה הַמִּסְתַּכֵּל בַּקֶּשֶׁת).

And Rabbi Shimon bar Yochai explained great secrets concerning this (וְרַשְׁבִּ״י פֵּירֵשׁ בָּזֶה סוֹדוֹת גְּדוֹלִים): that this is said concerning the time of exile (שֶׁזֶּה נֶאֱמַר עַל זְמַן הַגָּלוּת), because it is enclothed in the dark hues of the Sitra Achra [Other Side] (יַעַן הוּא מְלוּבָּשׁ בִּגְוָונֵי חֲשׁוֹךְ דְּסִטְרָא אַחֲרָא).

And now, with the help of Heaven, you can understand this matter well (וְעַתָּה אֶפְשָׁר לְךָ בְּסִ״ד הָעִנְיָן הַזֶּה הֵיטֵב): The rainbow, after the Flood, was set to be a sign for all flesh (הַקֶּשֶׁת אַחַר הַמַּבּוּל הוּשַׂם לִהְיוֹת לְאוֹת לְכָל בָּשָׂר), that a flood would no longer come to destroy the earth (שֶׁלֹּא יָבוֹא עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ). And I will tell you what this matter is (וַאֲמֹר לְךָ מַה הָעִנְיָן הַזֶּה):

Know that in the time of the Flood (דַּע כִּי בִּזְמַן הַמַּבּוּל), permission was granted to the sitra achra to spread over all the earth (נִתְּנָה רְשׁוּת לְסִטְרָא אַחֲרָא לְהִתְפַּשֵּׁט עַל כָּל הָאָרֶץ), for already it had been corrupted by the great evil (כִּי כְּבָר נִשְׁחָתָה בְּרוֹב הָרַע), which those sinful generations had drawn down upon it (שֶׁהֵמְשִׁיכוּ עָלֶיהָ הַדּוֹרוֹת הַחוֹטְאִים הָהֵם). Therefore this permission was given to it (וְעַל כֵּן נִתְּנָה לָהּ הָרְשׁוּת הַזֹּאת), until it would take all that belongs to it (עַד שֶׁתִּקַּח אֶת כָּל הַשַּׁיָּךְ לָהּ). Afterwards, it would return to its place (אַחַר כָּךְ תָּשׁוּב לִמְקוֹמָהּ), into the female of the Tehom Rabbah (בְּנוּקְבָא דִּתְהוֹם רַבָּא).

And behold, at that time it was necessary that Noach and his sons and all the creatures that were preserved with them be saved (וְהִנֵּה בְּאוֹתוֹ זְמַן הֻצְרַךְ שֶׁיִּנָּצְלוּ נֹחַ וּבָנָיו וְכָל הַבְּרִיּוֹת שֶׁנִּתְקַיְּמוּ עִמָּהֶם), and this was through the Shekhinah (וְזֶה עַל יְדֵי הַשְּׁכִינָה), in her aspect as she walks within the Klipot (בְּבְחִינָה שֶׁהִיא מִתְהַלֶּכֶת בְּתוֹךְ הַקְּלִיפּוֹת).

For behold, certainly her radiance (כִּי הֲלֹא וַדַּאי אֵין הַאֲרָתָהּ) while she is above is not like her radiance while within the Klipot (בִּזְמַן הֱיוֹתָהּ לְמַעְלָה כְּהָאֲרָתָהּ בְּהֱיוֹתָהּ בְּתוֹךְ הַקְּלִיפּוֹת), for she must be in this mode (כִּי הִיא צְרִיכָה לִהְיוֹת בְּבְחִינָה זוֹ), in order to save that which is worthy to be saved (שֶׁתוּכַל לְהַצִּיל אֶת הָרָאוּי לְהִנָּצֵל), that strengthens itself within her (הַמִּתְחַזֵּק בְּתוֹכָהּ), but in a manner of concealment (אֲבָל בְּסוֹד הַסְתֵּר). And even so, she does not act in a way that banishes the Klipot (וְשֶׁאַף עַל פִּי כֵן לֹא תִּפְעַל בְּדֶרֶךְ שֶׁתְּבָרִיחַ הַקְּלִיפּוֹת), but rather gives them space (אֶלָּא שֶׁתִּתֵּן לָהֶם מָקוֹם). And this aspect is truly the aspect of the Ark-the word (וְהַבְּחִינָה הַזֹּאת הִיא מַמָּשׁ בְּחִינַת הַתֵּבָה).

And I will tell you what this aspect is (וַאֲמֹר לְךָ מַה בְּחִינָה זוֹ), for she must be in an aspect that is drawn to her from the Yesod (כִּי הִיא צְרִיכָה לִהְיוֹת בְּבְחִינָה הַנִּמְשֶׁכֶת בָּהּ מִן הַיְּסוֹד), who is the neighbor close to her even in exile (שֶׁהוּא הַשָּׁכֵן קָרוֹב אֵלֶיהָ אֲפִלּוּ בַּגָּלוּת). And understand that this is the secret of Noach (וְתָבִין שֶׁזֶּהוּ סוֹד נֹחַ), who is the Yesod (שֶׁהוּא הַיְּסוֹד), from whom the Malchut is constructed-[that is,] the Ark (שֶׁמִּסוֹדוֹ נַעֲשֵׂית הַמַלְכוּת – – תֵּבָה). And she is constructed through the secret of three aspects, in the mystery of Chesed, judgment, and mercy (וְהִיא נַעֲשֵׂית בְּסוֹד שְׁלֹשָׁה בְּחִינוֹת בְּסוֹד חֶסֶד דִּין וְרַחֲמִים). And truly, thus is she bound to the Netzach, Hod, and Yesod of Ze’ir Anpin (וּבֶאֱמֶת כָּךְ הִיא נִקְשֶׁרֶת בְּנֵצַח הוֹד יְסוֹד דְּזְעֵיר אַנְפִּין), of whom it is said (שֶׁנֶּאֱמַר בָּם) (Esther 8:3), “And she fell before his feet” (וַתִּפֹּל לִפְנֵי רַגְלָיו), even in exile (אֲפִלּוּ בַּגָּלוּת). And this secret is that she is the secret of the letter Heh (וְסוֹד זֶה הוּא כִּי הִיא סוֹד הַ״), and through the preparation corresponding to these Netzach, Hod, Yesod-(וּבְהַתְקָנָה לְעֻמַּת הַנֶּהִ״י הָאֵלֶּה), she becomes three Vavin (נַעֲשֵׂית שְׁלֹשָׁה וָוִין). And these three Vavin, in the secret of the Netzach, Hod, Yesod themselves (וְאֵלֶּה הַג׳ וָוִין בְּסוֹד נֶהִ״י עַצְמָם), become in her one Shin (נַעֲשִׂים בָּהּ ש׳ אַחַת), like this: Shin (כָּזֶה: ש׳). And these are the measurements of the Ark (וְאֵלֶּה הֵם מִדּוֹת הַתֵּבָה), for its width is fifty cubits (כִּי רָחְבָּהּ חֲמִשִּׁים אַמָּה), in the secret of the Heh (בְּסוֹד הַה״), and when divided into three, corresponding to the Netzach, Hod, Yesod (וּבְהִתְחַלְּקָהּ לְג׳ לְעֻמַּת נֶהִ״י), it becomes thirty (נַעֲשִׂים שְׁלוֹשִׁים), and they are thirty cubits its height (וְהֵם שְׁלוֹשִׁים אַמָּה קוֹמָתָהּ). And they join together in the secret of Shin (וְהֵם מִתְחַבְּרִים בְּסוֹד ש׳), and then it becomes three hundred cubits the length of the Ark (וְאָז הֵם שְׁלֹשׁ מֵאוֹת אַמָּה אֹרֶךְ הַתֵּבָה).

It is thus found that the rectification of the Shekhinah in this aspect (נִמְצָא שֶׁתִּקּוּן הַשְּׁכִינָה בְּבְחִינָה זוֹ), is what is necessary for her to stand within the Klipot (מַה שֶּׁצָּרִיךְ לִהְיוֹת לַעֲמוֹד בְּתוֹךְ הַקְּלִיפּוֹת). And then it is said (וְאָז נֶאֱמַר) (Bereshit 7:18), “And the Ark went upon the face of the waters” (וַתֵּלֶךְ הַתֵּבָה עַל פְּנֵי הַמָּיִם). But after the Flood, the Holy One Blessed Be He swore (אֲבָל אַחַר הַמַּבּוּל נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא), that He would never again bring a flood (שֶׁלֹּא יָבִיא עוֹד מַבּוּל). And it is found that this expansion of the sitra achra (וְנִמְצָא שֶׁלֹּא יַגִּיעַ זֶה הַהִתְפַּשְּׁטוּת שֶׁל הַסִּטְרָא אַחֲרָא), to be over the whole world as it was then, will not occur again (לִהְיוֹת עַל כָּל הָעוֹלָם כַּאֲשֶׁר הָיָה). But even so, behold it may still be found above, in the Me’orot-the celestial lights (אֲבָל עִם כָּל זֶה – הִנֵּה יִמָּצֵא לְמַעְלָה בַּמְּאוֹרוֹת).

And the explanation of this matter (וּפֵירוּשׁ הָעִנְיָן הַזֶּה) is: if the Sitra Achra [Other Side] becomes so greatly strengthened (כִּי אִם תִּתְגַּבֵּר הַסִּטְרָא אַחֲרָא כָּל כָּךְ), until it becomes necessary to give it a place in physicality to rule over everything (עַד שֶׁיֵּצְרָךְ לִתֵּן לָהּ מָקוֹם עַל הַגַּשְׁמִיּוּת לִשְׁלוֹט עַל כֻּלּוֹ), behold, this would be drawn forth because of their dominion and their exceedingly great accusation in the Me’orot [Luminaries] (הִנֵּה זֶה יִמָּשֵׁךְ מִחְמַת שֶׁלִּיטָתָם וְקִטְרוּגָם מְאֹד בַּמְּאוֹרוֹת), until they remove their influence from the world (עַד שֶׁיְּסַלְּקוּ שֶׁפְעָתָם מִן הָעוֹלָם)—then the world would be destroyed (אָז יֵחָרֵב).

But there are times when the Sitra Achra [Other Side] greatly intensifies against the illumination of the Me’orot [Luminaries] (אֲבָל יֵשׁ שֶׁתִּתְגַּבֵּר הַסִּטְרָא אַחֲרָא עַל הַאֲרַת הַמְּאוֹרוֹת הַרְבֵּה), and darkens their light (וְתַחְשִׁיךְ אוֹרָם), yet does not reach the point of withholding their influence, as in that earlier time (אֲבָל לֹא תַגִּיעַ לִמְנוֹעַ שֶׁפְעָתָם כְּמוֹ בַּזְּמַן הַהוּא).

And even so, the Shekhinah will need to be in the secret of the Ark (וְעִם כָּל זֶה תִּצְטָרֵךְ הַשְּׁכִינָה לִהְיוֹת בְּסוֹד תֵּבָה), for her lights will be enclothed in the Klipot (כִּי הַמְּאוֹרוֹת שֶׁלָּהּ יִהְיוּ מִתְלַבְּשִׁים בַּקְּלִיפּוֹת), though not with as much dominion as in the time of the Flood (אֲבָל לֹא בִּשְׁלִיטָה כָּל כָּךְ כְּזְמַן הַמַּבּוּל), but rather to such a degree (אֶלָּא יִהְיֶה בְּשִׁעוּר כָּךְ), that from this matter exile will be drawn (שֶׁיִּמָּשֵׁךְ מֵעִנְיָן זֶה גָּלוּת), and not destruction of the world (וְלֹא חֻרְבָּן הָעוֹלָם). And it is found that what was in the time of Noach as a physical Ark (וְנִמְצָא, שֶׁמַּה שֶּׁהָיָה בִּזְמַן נֹחַ בְּסוֹד תֵּבָה גַשְׁמִית), has now remained as a spiritual Ark (נִשְׁאַר עַתָּה בְּסוֹד תֵּבָה רוּחָנִית).

For then, since the sitra achra had been revealed to rule over the physical realm (כִּי אָז כֵּיוָן שֶׁנִּתְגַלְּתָה הַסִּטְרָא אַחֲרָא לִשְׁלוֹט עַל הַגַּשְׁמִיּוּת), it was necessary that the Shekhinah extend her protection to the physical as well (הוּצְרְכָה גַם הַשְּׁכִינָה שֶׁתַּגִּיעַ שְׁמִירָתָהּ עַד הַגַּשְׁמִיּוּת גַּם כֵּן), and that is this Ark (וְהִיא הַתֵּבָה הַזֹּאת). And afterward, the matter remained in a spiritual mode as above (וְאַחַר כָּךְ נִשְׁאַר הַדָּבָר בְּבְחִינָה רוּחָנִית כַּנַּ״ל). And this is the matter of the rainbow (וְזֶה עִנְיַן הַקֶּשֶׁת), which is the very secret of the Ark (שֶׁהוּא סוֹד הַתֵּבָה מַמָּשׁ). And know that it is written (Ezekiel 1:28), “Like the appearance of the bow that is in the cloud…” (כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶּעָנָן וְגוֹ׳).

And the matter is: that thus did Yeḥezkel see in the Merkavah (וְהָעִנְיָן, שֶׁכָּךְ רָאָה בַמֶּרְכָּבָה יְחֶזְקֵאל), for the Shekhinah was already in exile at that time (יַעַן אָז הָיְתָה הַשְּׁכִינָה בַּגָּלוּת כְּבָר). And therefore he saw her in this aspect of rainbow (וְעַל כֵּן רָאָה אוֹתָהּ בְּבְחִינָה זוֹ שֶׁל קֶשֶׁת), for she was required to be enclothed in the Klipot (שֶׁהִיא הַצְּרִיכָה לִהְיוֹת מִתְלַבֶּשֶׁת בַּקְּלִיפּוֹת), to guard her holy branches (לִשְׁמוֹר עֲנָפֶיהָ הַקְּדוֹשִׁים). So that even with this, there would also be room for the wicked to wander around (שֶׁעִם כָּל זֶה יִהְיֶה גַם מָקוֹם לָרְשָׁשִׁים לְהִתְהַלֵּךְ סָבִיב). The rainbow revealed here below (הַקֶּשֶׁת הַנִּגְלֶה כָּאן לְמַטָּה), is a derivative and a sign of the upper rainbow seen in the Merkavah (הוּא תּוֹלָדָה וְרֶמֶז לַקֶּשֶׁת הָעֶלְיוֹן הַנִּרְאֶה בַּמֶּרְכָּבָה), for this is what remains for the sake of the protection now needed (כִּי זֶה מַה שֶּׁנִּשְׁאַר לְצוֹרֶךְ הַשְּׁמִירָה הַצְּרִיכָה עַתָּה). It is found, according to this (נִמְצָא, לְפִי זֶה), that the aspect of the rainbow is the aspect that guards Yisrael in the time of exile (שֶׁבְּחִינַת הַקֶּשֶׁת הִיא הַבְּחִינָה שֶׁשּׁוֹמֶרֶת אֶת יִשְׂרָאֵל בִּזְמַן הַגָּלוּת), but that also gives the Sitra achra a measure of dominion appropriate to it (אֲבָל שֶׁנוֹתֶנֶת לַסִּטְרָא אַחֲרָא גַּם כֵּן מָקוֹם לִשְׁלוֹט שְׁלִיטָה הָרְאוּיָה לָהּ).

And therefore two aspects are found within it (וְעַל כֵּן נִמְצָאוֹת בָּהּ שְׁתֵּי בְּחִינוֹת): one-the aspect in exile, enclothed in the Klipot, which is only to guard (אַחַת – בְּחִינָתָהּ בַּגָּלוּת מִתְלַבֶּשֶׁת בַּקְּלִיפּוֹת, שֶׁהִיא לִשְׁמוֹר בִּלְבַד); and one-when she strips off the garments of the profane in the time of redemption (וְאַחַת – בִּזְמַן שֶׁהִיא מִתְפַּשֶּׁטֶת מִלְּבוּשֵׁי הַחוֹל בִּזְמַן גְּאֻלָּה), at which time it is said regarding her (Bereshit 9:16), “And I will see it, to remember the everlasting covenant” (וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם)-to arouse the Zivug (לְעוֹרֵר הַזִּוּוּג).

And I have already explained to you (וַאֲנִי כְּבָר הִקְדַּמְתִּי לְךָ), that the places in Holiness from which space is given to the Klipot (כִּי הַמְּקוֹמוֹת בַּקְּדוּשָּׁה שֶׁמִּשָּׁם נִיתַּן מָקוֹם לַקְּלִיפּוֹת)-they are exceedingly dangerous to look into (הֵם מְסֻכָּנִים מְאֹד לְהִסְתַּכֵּל בָּהֶם). For regarding this it is said, “The honor of Elohim is to conceal a matter” (כִּי עַל זֶה נֶאֱמַר, כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר), so as not to give pride to the sitra achra (שֶׁלֹּא לָתֵת גָּאוֹן לַסִּטְרָא אַחֲרָא). And one who looks into it (וְהַמִּסְתַּכֵּל בּוֹ)-does not have compassion on the honor of his Creator (אֵינוֹ חָס עַל כְּבוֹד קוֹנוֹ).

And truly, this is the very place from which these strayers have gone out and erred (וּבֶאֱמֶת, זֶהוּ הַמָּקוֹם שֶׁמִּשָּׁם יָצְאוּ וְטָעוּ הַזּוֹנִים הָאֵלֶּה). For the Sitra Achra [Other Side] shows them falsehood as though it were truth (כִּי הַסִּטְרָא אַחֲרָא מַרְאֶה לָהֶם שֶׁקֶר כֶּאֱמֶת), for, because of its great proximity there, it is impossible to discern the distinction clearly (אֲשֶׁר מֵרֹב קִרְבָתָהּ שָׁם אִי אֶפְשָׁר לִרְאוֹת הַהַבְחָנָה הֵיטֵב).

But the Creator Himself already gave warning beforehand: “You shall not listen” (אֶלָּא שֶׁכְּבָר הִקְדִּים לְהַזְהִיר הַיּוֹצֵר עַצְמוֹ: לֹא תִשְׁמַע). For anyone who alters the words of Torah even by the breadth of a hair (כִּי כָּל אֲשֶׁר יְשַׁנֶּה מִדִּבְרֵי תּוֹרָה אֲפִלּוּ כִּמְלוֹ נִימָא)—is certainly under the seduction of the Sitra Achra [Other Side] (וַדַּאי פִּתּוּי הַסִּטְרָא אַחֲרָא הוּא). And this is a faithful peg that shall not be moved (וְזֶה יָתֵד נֶאֱמָן שֶׁלֹּא יִמּוֹט).