PARACHAT NOAH (2) - HITAT DU JOUR 04 HASHVAN 5787 - 15 Octobre 2026

Hello everyone, welcome to our daily appointment for the study of the Daily Rid. Today is Thursday, Yom Khamishi, the 28th of Cheshvan 5784. We are here together to share this moment, and I invite you to share it with others so that more and more of us can study the Daily Rid together. There are two reasons why Hakadosh Baruch Hu makes rainbows appear.

The first is the one we are going to learn in our lesson today. To show that Hashem will never again cause a flood to destroy the world. Rainbows resulting from this reason are not a joyful sign. They indicate that, unfortunately, the creatures did not behave as they should have and truly need to do Teshuva.

Hakadosh Baruch Hu must show compassion , Rachmanut, so that they are not punished. The Zohar Hakadosh also reveals another, much more joyful reason to us. It teaches that when the time comes for Israel to emerge from exile, a rainbow with brilliant colors will appear in the sky. And by seeing this rainbow, we will be able to hope for the immediate arrival of Mashiach.

Spirit. Hakadosh Baruch Hu promises never to create another flood to destroy the entire world, and for this, He shows this rainbow. He had asked Noah to have children, but Noah feared that another flood might occur. Although Hashem had told Noah not to worry, he was still afraid to have more children.

Hashem therefore made a covenant with Noah, with all people, and with every animal never to destroy the world again. And for this, He gave Noah a sign: the rainbow. If He sees that all these creatures need to do Teshuva, He can send a storm somewhere in the world to show all creatures that they would have deserved to be destroyed. But Hakadosh Baruch Hu, through this rainbow, formed a light that shines in a certain way into a cloud filled with water, which breaks the light down into all these colors.

Before the flood, the world was not able to produce a rainbow. The sun could not shine through the clouds because they were too thick. But the flood made the world more refined, and the clouds also became more refined. In this way, they allow the sun to shine through to form rainbows.

This world, after the flood, is also a world where we can do Teshuva, which was more difficult to do before the flood. Now that it is easier to do Teshuva, we will never again need another flood. Because we have our mission: to make this world a dwelling place for Hakadosh Baruch Hu. Yom Dalet, today we are reading Tehillim, chapters 23 through 28, and in today's Tehillim, we have a chapter which is the Shir Shel Yom, what we recite during the tefillah every Sunday, Yom Rishon.

Certain verses in this chapter evoke the moment when HaMelech, King Solomon, went to bring the Ark, the Aron, into the Kodesh HaKodashim in the Beit HaMikdash; he asked the gates to open. Just as in a song that one sometimes sings, repeating certain passages even twice, these words are repeated twice in this chapter. Just as in a song where one sometimes sings certain passages twice, these words are repeated twice in this chapter of Tehillim. The Metzudat David, which explains the meaning of the verses in the Nevi'im, in the Writings, in the Tanakh, and which it is said the Rebbeim particularly appreciated as a commentary, indicates that there is also an allusion here.

The two times it is written "Se'u She'arim" allude to the two times the Shechinah resided in the Beit HaMikdash. The First Beit HaMikdash and the Third Beit HaMikdash. For in the Second Beit HaMikdash, the Shechinah of Hashem was not present as much as in the first, nor as much as it will be. B'Ezrat Hashem in the Third.

Tanya, Iggeret HaKodesh, Letter 26. In this letter, the Alter Rebbe will explain the difference between the study of Torah during the exile in Galut and the study of Torah when Mashiach returns, drawing on the words of the Zohar. The Alter Rebbe bases his remarks on the part of the Zohar called the Ra'aya Meheimna in Parshat Naso. The Zohar discusses what will happen before the coming of Mashiach.

It is written in the Book of Daniel that many people will be put to the test to reveal what an individual is truly like on the inside. The Zohar specifies that this does not concern those who have tasted from the Tree of Knowledge, that is, the Sod, which also means those who only study the literal level of the Torah, the Nigleh side. On the other hand, those who taste from the Tree of Life, who study the Zohar, who study the inner dimension of the Torah, the Penimiut, will not need to be put to the test. This is because the Tree of Life contains the power of Teshuvah.

The Zohar speaks to us about the difference that exists between the Nigleh and the Pnimiyut HaTorah. It seems to state that the Nigleh of Torah is linked to the Sod, which contains good, the Tov, but also the Ra, the opposite of good. While the Pnimiyut, the inner part of the Torah—Kabbalah and Chassidut—is considered the Tree of Life and contains no evil, it is thanks to the power of the Pnimiyut HaTorah that the Jewish people will be able to emerge from exile. But how is that possible?

How can we say that any part of the Torah contains anything negative or evil? There are clear verses and quotes from the Sages that affirm exactly the opposite. They all say that the entire Torah is called " Tree of Life," not just the Pnimiyut HaTorah. Furthermore, so many Sages and great Tzaddikim lived in an era when it was not allowed.

It was forbidden to study the Pnimiyut HaTorah in public. It was forbidden to study the Zohar and Kabbalah. It took years before the Arizal declared that it had then become a mitzvah to disseminate the inner part of the Torah. Even Rabbi Shimon bar Yochai himself spent most of those years in the cave studying the revealed , Nigleh, part of the Torah.

So, the Rebbe Schneur Zalman wants to explain the true meaning of the Zohar to us. By the end of this letter, we will understand the incredible things that happen when we study Torah today in exile and how the purpose of our study will change when Mashiach comes. Today. One must not think that having a fixed time to study Torah is a personal matter and that if one doesn't do it, it harms no one.

We learn today that this is false. Studying Torah establishes an atmosphere in the home. A connection breathes the feeling of Torah and the fear of God. Yirat Shamayim.

Study is not just for ourselves; it is for the whole family so that the home bears the imprint of a Jewish house. Today's Hayom Yom is taken from a letter the Rebbe sent to someone who claimed not to have time to study Torah. And the Rebbe replied to him: "But that is very, very serious." A person needs to have a fixed time to study Torah every day. It is very important for the material realm, the Gashmiut, as we learned in the Hayom Yom of the Rebbe Rayatz.

Hashem grants us the materiality and abundance we need because we study Torah. If you follow My laws, I will provide your rains in their season. The blessing is also very important for the spiritual realm, for the Ruchniut. Of course, we must study Torah to know how to perform the mitzvot and also because Hashem created the world and placed the souls of the Jewish people here so they would study Torah.

But beyond that, we must study the Torah because it gives our soul, our neshama, the strength it needs to fulfill its mission, its shlichut, in the world. It is like food for the soul. And finally, it is important for every member of the family. As we see in the Hayom Yom, the fact that the father studies Torah makes a difference for everyone.

It breathes a certain atmosphere into the home. And by the way, he gives him some advice. He tells him that if he had been busy with his business for 12 hours a day until now, he should henceforth be busy for 14 hours to add 2 hours of Torah study. Rabbi Yosef Yitzchak even gives him a great bracha, a blessing, to help him find abundant and easy parnassa, which we wish for all those in need.

Say amen wherever you are, amen v'amen. Hilchot Aveida, which we will conclude in this chapter. The Rambam explains to us in which cases we must return money or a treasure we have found. In chapter 17, it happens that a lost object does not need to be returned according to the Torah.

There are laws on what we must do for it to belong to us. And finally, in chapter 18, we are taught the laws on what to do if we find a legal document; one of the rules is that we do not return a document by which a person owes money because it may have already been repaid. And if we return it, the borrower might risk having to pay a second time. We conclude here with this halacha, the laws of Hilchot Aveida.

That was the daily study. I invite you to share it with as many people as possible and send us your dedications via WhatsApp at 06 21 37 24 52 or +33 6 21 37 24 52. May God bless you, may He protect you, may He bring abundance to Israel and true joy. We have studied for the elevation of the soul of Avraham ben Sultana.