PARACHAT NOAH (2) - HITAT DU JOUR 01 HASHVAN 5787 - 12 Octobre 2026

Good morning everyone. Hello to one and all. Welcome to our daily appointment, the study of the daily Ritt. Today, Monday, Yom Sheni of Parshat Noach, 1st of Cheshvan, Rosh Chodesh Cheshvan 5785 .

Remember to send us your dedications via WhatsApp at +33 6 21 37 24 52. During a Farbrengen at the beginning of the month of Cheshvan, the Lubavitcher Rebbe spoke about this very special month. We have just finished a very exciting month, rich in holidays, but now that everything is over, what is there to look forward to? We are back to our daily lives, our usual routine.

All of this can sometimes seem insignificant or boring to us. Well, that is exactly the meaning of the month of Cheshvan, of which today is Rosh Chodesh, the first day. Of course, having stimulating mitzvot is important . Hashem wants us to have them.

He gives us the opportunity to act. The Lulav, the Shofar. But being a Jew is not limited to exciting moments. Hashem wants us to show how a Jew acts as he should, even on an ordinary day when nothing special is happening.

We don't have the opportunity to prove it until the month of Cheshvan. Moreover, our texts say that the month of Cheshvan received a special reward and that when Mashiach comes, the inauguration of the Third Temple, Hanukat Beit HaMikdash HaShlishi, will take place, BeEzrat Hashem, during the month of Cheshvan. And when we show how a Jew acts even when nothing special is occurring, well , we make sure that this very happy event happens much sooner than expected , that is to say, very soon. Hashem asked Noah to bring the animals and his family into the Teiva.

On the 10th of Cheshvan, 1656. Years after Hashem created the world, Hashem told Noah to come into the Teiva accompanied by his family because he was the only Tzaddik, "ish tzaddik b'dorotav," even though there were other Tzaddikim like Methuselah. Hashem had him enter before the Mabul began. In fact, Hashem waited 7 extra days after the date the Mabul was supposed to start, out of honor for him, so that the 7 days of mourning for him would be finished before the Mabul began.

God also told Noah to bring the animals into the Teiva as well. He had to take seven pairs, a male and a female of each species of pure animals and birds. Only one pair of each non-pure animal and bird. They would need a larger quantity of pure species because they would be used for the Korbanot after the Mabul.

Noah understood which animals were being spoken about, and this shows us that Noah studied the Torah and knew which animals were pure and which were not. They all came to Noah of their own accord. The animals entered the ark immediately by themselves. The text tells us that he placed the food inside at that moment, but he did not enter it himself right away.

In reality, Noah did not have strong enough emunah ( faith). He was not certain that Hashem would really bring a mabul (flood). So dangerous. He only entered when the rain started to fall.

Noah was 600 years old when the mabul began. It began on the 17th of Cheshvan; the sun, the moon, and the stars stopped shining and only began to shine again once the mabul was entirely over. At first, it was only rain to give people one last chance to do teshuva, but they did not do that teshuva. Hashem then caused all the waters to gush forth from the underground.

He also opened the water reservoirs in the heavens, and all the water from the heavens poured down for 40 days and 40 nights. Noah entered the ark during the day. The texts tell us that there were bears and lions protecting him from people who wanted to harm him. His whole family came as well.

His wife Naamah, his sons Shem, Ham, and Yafet, as well as their three wives. All the animals had come, one male and one female, as had been planned. Exactly as they will act when, B'ezrat Hashem, Mashiach comes. Once Noah was inside the ark, Hashem sealed the door behind him.

Today is Yom Aleph of Tehillim, and we are reading from the first to the 9th psalm, from aleph to tet. When Hashem wanted to give the Torah to Yisrael, the angels, the malachim, said to Him: "Do You want to give such a special hidden treasure to human beings?" They reiterated the second verse of that chapter that we read in the chapter. Hashem, our Lord, how powerful is Your name over all the earth, You who have placed Your majesty above the heavens. Hashem, You are so great, keep Your Torah in the heavens.

Why are You giving it to human beings? Hashem told Moshe Rabbeinu to answer the malachim, and Moshe replied and said to them: "The Torah says not to steal; do the malachim have a yetzer hara (evil inclination) that would push them to steal from one another?" After Moshe explained this, as well as other reasons why only Am Yisrael can fulfill the Torah, the malachim approved. They repeated this verse affirming the greatness of Hashem, but this time without asking Him to keep the Torah in the heavens. They simply said Hashem Hu HaElokim.

Today, we continue to speak here about the Jewish soul, the neshama of each and every one of us, which is endowed with its powers and its strengths. And which is composed of the 10 sefirot: Chochmah, Binah, Da'at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut, all of which are connected to the Infinite. Although these corresponding faculties of the soul all come from the breath of God's mouth, as it is written, "He breathed into his nostrils the soul of life." The expression here, "He breathed," indicates that the divine soul comes from the deepest spirit and vitality of its Creator, Hashem, as we explained in the Sha'ar HaEmunah. Each of these 10 faculties of the soul is particularly linked to one of the 10 higher sefirot.

More precisely, the Chabad that is found in the soul, the intellectual faculties of Chochmah, Binah, and Da'at , are in direct connection with what is most intellectual yet divine, that is to say, within the 10 sefirot. They are , moreover, called Abba and Imma. They are the father and the mother of these forces. In the Zohar, the sefira of Chochmah in the world of Atzilut is called Abba, and the sefira of Binah in the world of Atzilut is called Imma, mother.

While the sefira of Da'at is a combination of the two, as explained in the teachings of Chassidut. And we continue into this detail. The different attributes and motives of a man's soul, such as, for example, love and the fear of God, are in direct relationship with the first six midot, that is to say, the attributes we will call here the emotional attributes of Hashem, of the 10 sefirot that are collectively known as Zeir Anpin, or what is called the "small face." And the faculty of speech

in the soul is in direct relationship with the supreme speech of Hashem, which is known by the name of the sefira of Malchut or the Shechinah. Since the speech of a Jew is in direct relation with the supreme speech of Hashem, which is the Shechinah, the revelation of God, when we speak words of Torah, we awaken the supreme speech of Hashem.

We awaken the sefira of Malchut, which also has this function of sharing, communicating, and transmitting the word that thus unifies the Shechinah, that is to say, by creating a direct link with the two preceding stages of the revelation. It is for this reason that it was established that for the reading of the Shema Yisrael or, for example, the blessing after meals, Birkat Hamazon, or for the study of the words of the Torah, one has not fulfilled their duty through thought alone. One must absolutely speak the words; if there has not been that spoken word, then the connection cannot happen. We must therefore strive to articulate, to pronounce, to let the words come out of our mouth.

Hayom Yom today, 8 Cheshvan. In today's Hayom Yom, we learn what is the sod habirurim, the secret of sorting, of clarification. What are the birurim? Throughout the world, there are small sparks of holiness, of Kedushah, that are scattered in different places.

These parcels of Kedushah are called nitzotzot; when we seize the opportunities to perform the service of Hashem wherever we are, we are able to release these nitzotzot. Each person receives a specific mission , a shlichut from Hashem, to release some of the nitzotzot that are hidden and stuck where they happen to be in their daily life. But how can we know where they are? Well, the Rebbe tells us here.

This process began with Avraham Avinu. Hashem commanded him to go very far from his home to another place, and these nitzotzot were waiting for him there. How can each and every one of us find these sparks, given that Hashem does not point us where to go as He did with Avraham Avinu? The answer is given here.

Some great Tzadikim know where their shlichut is located and go there themselves. Apart from that, Hashem knows. But we do not have to worry. Hashem orchestrates the events of divine providence, what we call Hashgacha Pratit, so that we find ourselves exactly in the right place to find sparks to release.

The Rebbe Rashab said this to a melamed, a teacher, who had moved from the Vilna region to a city a bit further away to find work. This melamed went one day to the Rebbe Rashab in Yechidut, in a private audience, and there he asked him if there was a class, a Chassidut shiur, every day where he resided. And there, this person replied that the fathers of families attended a shiur on Shabbat, but that they did not particularly study Chassidut. There was no daily class of Chassidut there.

There, the Rebbe Rashab told him: "Do you think you moved to this city only to be a melamed, a teacher?" Hashem could have given you students where you lived before, and you would have had a job as a melamed there? Have you considered that Hakadosh Baruch Hu sent you to this place for a specific reason ? Then the Rebbe Rashab conveyed the message of the day to him. Hashem ensures that every person ends up exactly where they are.

Hashem ensures that every person ends up where they are to fulfill the very specific mission reserved for them, their shlichut. The shlichut that everyone has here on earth. Rambam. Today we learn how a thief can redeem themselves from their misdeeds.

Chapter 7. It teaches us here the laws concerning the teshuva of a person who has sworn a false oath before a rabbinical court, a Beit Din, to claim they owed no money. When they confess the truth, they must repay the amount they lied about plus a fifth. In this chapter, the Rambam explains to us what a thief must do if the person they robbed has died, as well as the rules if the robbed person was a convert.

And finally, in chapter 9 here, the Rambam gives us the halachot relating to teshuva. After the sale of a stolen field, we learn what happens if the field is ravaged, sold, or confiscated by the authorities in place. That was the daily Rambam. I invite you to share it with as many people as possible.

Be blessed for it, and don't forget to send us your dedications at +33 6 21 37 24 52. See you very soon.