‫נח‬ ‫בס"ד‬

The third of ‫ חשון‬is the Yahrtzeit of the Rizhiner Rebbi, who said that
‫ מרחשון‬is the words ‫מרחשין‬, meaning that our lips are still moving
from all the tefillos that we poured out in the month of Tishrei. Noah
entered the arc, and also left the arc in ‫מרחשון‬. In the ‫נביא‬, the month
of ‫ חשון‬is referred to as ‫ירח בול‬, which means the month of decay or
rotting, as the rainy season causes the trees and plant life to wither
away, which is really a preparation for the next season. The Parsha
contains both the ‫ דוד המבול‬and the ‫דור הפלגה‬, which Rashi says are
both associated with ‫שנער‬. Rashi says ‫ מבול‬has three interpretations
1) ‫בלה את הכל‬-(rot) 2) ‫בלבל את הכל‬- (confusion), and 3) ‫ שהוביל‬-
turned everything from high ground to low, to ‫בבל‬. Bavel is called
‫שנער‬, because all the ‫ מתי המבול‬were stirred up- ‫נער‬, ending up in the
valley of ‫שנער‬. This place ‫ שנער‬is only written in Parshios ‫נח ולך לך‬.
At first all the people spoke ‫לשון הקדוש‬. Later they found a valley in
‫שנער‬, the place where they made a tower to rebel against Hashem.
This became ‫בבל‬, because Hashem ‫בלבל‬, mixed up the languages.
This was similar to the ‫מבול‬, where the whole world was ‫מבלבל‬,
turned upside down. This is the reason that scientists found monkey
bones in Alaska, and polar bear bones in Africa, and other hot
climates.

All Parshios in Chumash have the guidelines of how to deal with that
particular time. The ‫ שלה הקדוש‬says that in the Parsha we learn what
to fix, and what our ‫ עבודה‬is for that particular time. Parshas ‫ נח‬has
the guidelines to deal with the month of ‫מרחשון‬, the ‫ שנער‬or ‫ בבל‬of
time. In the month of Tishrei, there is clarity of mind. Tishrei is
called the ‫ירח האתנים‬, the powerhouse month, since the ‫ אבות‬were
born in this month. In ‫ מיכה‬the ‫ נביא‬calls mountains as ‫אתנים‬, and so
Tishrei is a mountain, where yidden could reach great heights. In
‫ תהלים קכא‬it says ‫אשא עיני אל ההרים‬, where we could read it “pick my
eyes up to the ‫”הורים‬, to our ‫אבות‬. LeHavdil, on Mount Rushmore,
there is carved into the mountain the forefathers of the USA. The
holy city of ‫ י"ם‬is on a mountain.

When the ‫ דור הפלגה‬built the tower in the valley of ‫שנער‬, they should
have found the tallest mountain, which is closer to the heavens, and
started there. However they wanted to first sink as low as they could,
and start building their foundation from this depravity. Avraham
passed his first test in a valley- ‫אור כשדים‬, where he became an ‫עברי‬,
on the other side of everyone else. From there he rose up, until the
‫עקידה‬, where he reached such a high level. The ‫ עקידה‬took place on a
mountain, both in the physical term and in the spiritual. It says that
the waters of the ‫ מבול‬covered the mountains. In ‫ מרחשון‬there are no
mountains, only valleys. The mountains or the ‫ עבודה‬of Tishrei is
concealed. The combination of Hashem’s name for the month of
Cheshvan, is ‫וה‬-‫ ודבש היום הזה יה‬or ‫וההי‬. Tishrei is the month of ‫דבש‬,
honey, and ‫וה‬-‫היום הזה יה‬, where ‫ חז"ל‬say that we learn ‫ התחדשות‬from,
is really an essential ingredient of Tishrei. Maybe, since the winter
‫ זמן‬begins in ‫מרחשון‬, when yidden return to their ‫ישיבות‬, and start
fresh, this is the ‫ התחדשות‬that is connected to ‫מרחשון‬. As we said, this
sweetness, and this ‫ התחדשות‬we have to extend from ‫ תשרי‬into ‫מרחשון‬.
Tishrei is the seventh month, whereas ‫ מרחשון‬is the eighth, teaching
us that we can reach higher heights in ‫ חשון‬than we did in ‫תשרי‬.

After Noah left the ‫תיבה‬, he began cultivating the land. He started
with a vineyard of grapes, produced wine, and got drunk. The pasuk
says ‫ויחל נח איש האדמה ויטע כרם‬, where Rashi says ‫עשה עצמו חולין‬. In
the ‫תיבה‬, which was a "‫ בח‬of the ‫מקדש‬, Noach reached very high
levels, however once Noach had to deal with the outside world, he
fell into ‫חולין‬, and brought ‫ עבדות‬into the world, after cursing his
grandson ‫ויאמר ארור כנען‬. Avraham, on the contrary was able to take
his outside surroundings and uplift them. This is why it says in the
first pasuk that Noach was a ‫איש צדיק תמים בדרתיו‬, where Rashi brings
those who say that Noach wouldn’t have been great in Avraham’s
time. In his stupor, only his son ‫חם‬, revealed his nakedness, and
some even say mutilated him. It was mainly ‫שם‬, with also ‫ יפת‬who
helped, who covered up his nakedness. Cham had four sons the
oldest was ‫ כוש‬who was the father of ‫נמרוד‬. The name ‫ נמרוד‬means to
be rebellious against Hashem. He acted deliberately to antagonize
Hashem, which is the epitome of ‫רשעות‬. Cham was the only human
that had relations on the ‫תיבה‬, against the wishes of Hashem. This
influenced the dog and the raven to do the same. The black skin of
Cham was a punishment for his brazen actions. This was a
despicable act because the inside of the ‫ תיבה‬had the ‫ קדושה‬of the
‫בהמ"ק‬. The ‫ תיבה‬and the ‫ משכן‬were one and the same, in holiness. The
number of pesukim in Parshas ‫ נח‬is 153, with the ‫ סימן‬being ‫בצלאל‬.
What does ‫ בצלאל‬have to do with Parshas ‫ ?נח‬Noah was a builder,
and ‫ בצלאל‬was a builder. ‫ בצלאל‬built the ‫ משכן‬and ‫ נח‬built the ‫תיבה‬,
which contained the same high level of ‫קדושה‬.

Going from Tishrei to ‫ מרחשון‬is like from a mountain into a valley,

from ‫ י"ם‬to ‫שנער –בבל‬, from clarity- ‫ שפה ברורה‬to confusion- ‫בלבול‬. In
Tishrei, all yidden are united, with the shofar, ‫ יה"כ‬the ‫ד מינים‬, and
‫ש"ע‬. Then all yidden return in ‫ חשון‬to a world of ‫פירוד‬, and the
purpose is to bring the ‫ אחדות‬into the ‫פירוד‬. This is what Avraham
accomplished (not ‫)נח‬. The main theme in Tishrei is ‫וה‬-‫אחדות יה‬, like
on ‫ש"ע‬, however Cheshvan is entering the world of atheism, like the
‫ דור הפלגה‬who denied ‫וה‬-‫אחדות יה‬, and were punished with being
scattered. This happened in ‫שנער‬, which are the letters ‫שער נ‬, the
fiftieth level of ‫טומאה‬. The valley of ‫ טומאה‬today is ‫השחתה )מבול‬- ‫)זנות‬,
and ‫מינות‬, atheism (‫)הפלגה‬.

Avraham became famous in ‫אור כשדים‬, where Rashi says ‫ אור‬also

means valley- ‫בקעה‬. Avraham illuminated the darkness, the valley.
When we are born, we come into this world from a place of clarity,
learning Torah in the womb, into a world of tremendous ‫בלבול‬,
especially in this generation. It says that the Rimnitzer was not seen
learning, but was a giant of Torah knowledge. When the angel
touches a person above the lip, he forgets all the Torah that he learnt
in the womb, however the angel didn’t touch the Rimnitzer. He
retained all that he learned from the ‫ מלאך‬in the womb. The Opter
Rav, when he was eighty years old, tied a gartel around the
Rimnitzer, who was around twenty years old, and said that he was
wrapping a ‫ספר תורה‬. The goal is that when we are born into this low
world, we strive to elevate and perfect it, similar to entering the
month of ‫ חשון‬after the high of ‫תשרי‬. The month of ‫ מרחשון‬has the ‫מזל‬
of the ‫עקרב‬, symbolizing the spoiling world of the 70 nations ‫רקב‬-‫ע‬.
Also the ‫ עקרב‬has a sting that freezes the nervous system. We are
going from the warm month of Tishrei, with the heat of all our
tefillos and mitzvos, into a cold month of Cheshvan, empty of
Yomim Tovim, and the goal is to extend the varmkeit of ‫ תשרי‬into
‫מרחשון‬. Tishrei represents the month of ‫אפרים‬, the ‫ תלמוד חכם‬who
spoke ‫לשון הקדוש‬. Cheshvan represents the month of ‫מנשה‬, the
spokesman, who had to deal with the seventy nations, and the
seventy languages.

The width of the ‫ תיבה‬was ‫נ אמות‬, and as we said, the level that was
reached on the arc, was the fiftieth level of ‫קדושה‬. Later in ‫שנער‬, the
world dropped into the ‫שער נ‬, the fiftieth level of ‫טומאה‬. The rebellion
of ‫ירבעם בן נבט‬, and the split of the ten tribes, took place in Cheshvan
=‫מלכות בית דוד‬922‫=חודש מרחשון‬. The first rebellion mentioned in the
Torah is in ‫פרשת נח‬, with ‫נמרוד‬. The ‫ ענין‬of ‫ מלכות‬is to bring
‫וה‬-‫ אחדות יה‬into the world, as ‫ דוד המלך‬did. The ‫ מבול‬began on ‫יז חשון‬
and Noach and his family left the ‫ תיבה‬on ‫כז חשון‬. Dates mentioned in
the Torah, are not arbitrary, but has tremendous significance. The
date ‫יז חשון‬, where =‫יז‬17‫=טוב‬, is teaching us that the ‫ מבול‬could have
been ‫גשמי ברכה‬, if the generation would have done ‫תשובה‬. Noach, his
family and the animals left the ‫ תיבה‬on ‫כז חשון‬, for the purpose of
purifying ‫זך‬, the world- ‫ כז‬is ‫זך‬. Sefarim tell us that Noach later was
‫ מתגלגל‬into Moshe, and if the generation would have merited it, the
forty days and nights of the ‫מבול‬, would have been ‫מתן תורה‬, where
Moshe went up Har Sinai for forty days and nights.

The ‫מבול‬, was a generation of immorality and ‫השחתה‬, the sins

generated by heat, and so they were punished with the heat of boiling
waters with chemicals. This generation produced a ‫נח‬, who was
called a ‫צדיק‬, a ‫נטר ברית‬, since his challenge was with immorality, and
he separated himself in the ‫תיבה‬.
The ‫הפלגה‬, was a generation of ‫ דעות כוזביות‬or ‫מינות‬, where they
wanted to battle Hashem. The sins were of the intellect, and
generated by a coldkeit- ‫כפירה‬. The ‫ מזל‬of the month of ‫ מרחשון‬is the
‫עקרב‬, whose sting freezes the nervous system. We have to transform
the ‫ דין‬of the ‫ עקרב‬into the ‫ רחמים‬of the ‫דבש‬. Honey comes from a
non-kosher bee that stings, but the honey is kosher. This generation
produced an Avraham, who was called ‫ תמים‬and ‫ראש למאמינים‬. His
challenge was with idol-worship, which was part of his upbringing.
The ‫ מבול‬took place in the year 1656, the real 1656, when Noach was
600 years old. The ‫ הפלגה‬took place in the year 1996, when Avraham
was 48 years old. Noach lived till the year 2006, and passed away
when Avraham was -‫נח‬58 years old. Since Noach was still alive
during the ‫הפלגה‬, he was also called a ‫תמים‬, as the Torah mentions in
the first pasuk ‫ … נח איש צדיק תמים היה‬So Parshas ‫נח‬, which has in it
both the ‫ דור המבול‬and the ‫דור הפלגה‬, has in it the two Tzadikim that
sweeten the ‫ דינים‬of those generations =‫דבש‬306‫=אברהם נח‬.

Cheshvan is the month of the ‫עקרב‬, which is poisonous and

dangerous, and referred to as either ‫ יון‬or ‫ישמעאל‬. However the month
of ‫ מרחשון‬is the eighth month, the number associated with the future
world. The ‫ ספר יצירה‬says that ‫ חשון‬was created with the letter ‫נ‬,
which could descend to the fiftieth level of ‫טומאה‬, which is ‫ כפירה‬and
‫ זנות‬like in the generations of the ‫ מבול‬and the ‫הפלגה‬, which originated
in ‫ שנער‬or ‫שער נ‬. Or the letter ‫ נ‬represents the fiftieth level of ‫קדושה‬,
or ‫אמונה‬, which Avraham reached by the ‫עקידה‬. The last pasuk of the
Parsha hints to this, where it says ‫וימת תרח בחרן‬, and Rashi says there
is a ‫נ הפוכה‬, intimating that the ‫נ‬, the fiftieth level could go either
way. There is a ‫ שם חם ויפת‬in the ‫קדושה‬, and also the opposite. In
‫קדושה‬, a yid strives to do all ‫מעשים לשם שמים‬, being involved with the
‫יפת‬, the beauty of Torah, and the ‫חמימות‬, the ‫ התלהבות‬of Tefilla. In
‫טומאה‬, a person wants his ‫ שם‬to be great, and this person has the heat,
the ‫ חמימות‬of physical desire, and is involved with only external
beauty -‫יפת‬. At the beginning of the ‫ פרשה‬it says ‫את שם את חם ואת יפת‬,
where at the end, it says only‫ שם חם ויפת‬. It says ‫ את שם את חם‬..when
‫ נח‬and his family entered the arc, which had the holiness of the
‫בהמ"ק‬, and so the word ‫ את‬which represents the ‫ אותיות התורה‬is used.
When they left the ‫תיבה‬, Cham had already defiled the ‫ קדושה‬as he
‫ שמש בתיבה‬and so maybe here the ‫ את‬is missing. Till ‫ אברהם‬there was
‫ חרון אף‬in the world, but ‫ אברהם‬calmed this anger- (‫)מרחשון=שם חרון‬.

The grandfather of Noach, was ‫ מתושלח‬who was the father of ‫למך‬

who must have been a ‫ נביא‬since he called his son ‫ נח‬and said-
‫זה ינחמנו ממעשנו ומעצבון ידינו‬. Rashi says Noach invented ‫כלי מחרישה‬,
and the Midrash says that Noach was the first to be born with fingers.
Man was originally created to serve Hashem, which doesn’t require
fingers, where physical work came to the world as a curse.
Mesushalach passed away on ‫יא חשון‬, a week before the ‫ מבול‬began.
In pasuk ‫א‬:‫ ז‬it says ‫ ראיתי צדיק לפני בדור הזה‬implying that Noach is
now known as the ‫צדיק הדור‬. The next pasuk says that Noach should
take seven from all kosher animals, and Rashi says here ‫שלמד נח תורה‬.
During the entire 120 years, Hashem didn’t tell Noach of the kosher
animals?! There is a story of the ‫ בעל שם טוב‬that for many years was
trying to grasp the high intentions of ‫נטילת ידים‬. One year, during
‫ סעודת שלישית‬of Shabbos, his face turned white, and soon after he
appeared very peaceful and elated. His students asked him what was
going on, and he told them that the ‫אור החיים‬, who lived in ‫א"י‬, was
‫מסתלק‬. This was on ‫אור טו תמוז‬. How did he know this being that he
lived in the Ukraine? Rav Wolfson told this story to shed light on our
question. In every generation there is the greatest ‫ נשמה‬that receives
special ‫דעת עליון‬. When the ‫ אור החיים‬passed away, the ‫בעל שם טוב‬,
received this revelation of the higher understanding of ‫נטילת ידים‬. So
to in our Parsha, when ‫ מתושלת‬passed away, Noach now knew Torah,
the knowledge of which animals were kosher.

Many ‫ צדיקים‬said that at the end of time, we would be revisited by

the ‫ דור המבול‬and the ‫דור הפלגה‬, which is not too difficult to see in our
times. To deal with the ‫ זנות‬and ‫ כפירה‬of our generation, we need to
build a ‫תיבה‬. The‫ בעל שם טוב‬says that ‫ תיבה‬means words, and so -
‫ בא אל התיבה‬means we should go into the words of Torah and Tefilla,
and ‫ צהר תעשה לתבה‬means to illuminate the words, with passion and
proper ‫כונה‬. The ‫ תיבה‬was completely closed and separated from the
outside world. This is our ‫ בה"כ‬and our ‫ בה"מ‬and our yiddeshe
neighborhoods. The ‫ סוכה‬protects us from the outside forces, like the
‫תיבה‬. Right after we leave our Sukkas, we read the Parsha of the ‫תיבה‬.

In ‫כב‬:‫ פסוק ו‬it says ‫ים כן עשה‬-‫ויעש נח ככל אשר צוה אתו אלה‬. Rashi in
Parshas ‫ בו‬explains that ‫ כן עשה‬means that it was done exactly. By
Aharon and the ‫מנורה‬, it also says ‫כן עשה‬, which Rashi says was a
praise that Aharon did not change anything- ‫לא שינה‬. With every one
of the creations, it says ‫ויהי כן‬. The Maggid of Mezrich says that the
word ‫ כן‬here means that there was a ‫ המשכה‬of the ‫אור הגנוז‬.Aharon lit
the ‫ מנורה‬in a way that he drew light from the ‫אור הגנוז‬-
=‫ויעש כן אהרן‬712‫=את האור כי טוב ויבדל‬. Likewise inside the ‫ תיבה‬was
light from the ‫אור הגנוז‬. Noach was 600 years old when he entered the
‫תיבה‬, before the ‫ מבול‬began, and after he came out of the ‫תיבה‬, he
lived another 350 years. If Noach lived 950 years, what about the
year that he and his family were in the ‫ ?תיבה‬The answer is that in the
‫ תיבה‬there was no time ‫למעלה מן הזמן‬. The Ramban says that it was
impossible in ‫ טבע‬to fit all the animals on one floor of the ‫תיבה‬, and
so inside the ‫ תיבה‬was above space ‫למעלה מן המקום‬, like in the ‫בהמ"ק‬,
which was ‫עומדים צפופים ומשתחוים רווחים‬.

In the ‫תיבה‬, Noach received a =‫ יום הכפורים‬- ‫כפרה‬417‫=תיבה‬As a result

of the sins of ‫חמס‬, there was a flood, the =‫גהינם‬108=‫=חמס‬108‫=מי נח‬,
where the ‫ מבול‬was ‫ גהינם‬on earth. Noach was held responsible for
not going out and ‫ מקרב‬the people. In pasuk ‫יד‬:‫ ו‬which speaks of the
command to build the arc, it says ‫וכפרת אתה מבית ומחוץ בכפר‬. Unlike
the ‫ תיבה‬of Moshe where there was no ‫ זפת‬inside, so that the ‫צדיק‬
would not have to smell the foul odor, ‫ נח‬needed the ‫ כפר‬as a ‫כפרה‬.
Noah needed preparation to absorb the ‫ קדושה‬of the ‫תיבה‬, like the ‫כה"ג‬
needed seven days before ‫יה"כ‬, and so ‫ נח‬entered the ‫ תיבה‬- seven
days before the ‫מבול‬. Tishrei is the building of the ‫( תיבה‬designing
what type of year we will have- ‫)בנין המלכות‬, and Cheshvan is the
entering. How we build the ‫ תיבה‬with our ‫ עבודה‬of ‫אלול ותשרי‬, is how
we enter the ‫ תיבה‬in Cheshvan. ‫ מרחשון‬is ‫רושם נח‬, the impression of
the 58- ‫ נח‬days of Elul and Tishrei- (‫)צבי לצדיק‬. Then we can see the
‫אלה תולדת נח‬, the results of these 58 days. We have to ‫ ממשיך‬Tishrei
into Cheshvan, ‫ שביעי‬into ‫שמיני‬. In pasuk ‫יד‬:‫ ו‬it says the command
=‫ שביעי שמיני‬- -‫עשה לך תבת עצי גפר‬802‫=תבת‬. In pasuk ‫ד‬:‫ ח‬it says
‫ותנח התבה בחדש השביעי‬, where ‫ ספר חסידות‬says that the words-‫ תיבה‬of
Torah and Tefilla, are poured out- ‫ותנח‬, in Tishrei, the seventh month.
All the mitzvos of Tishrei have to be done precisely, just like Noach
had to build the ‫ תיבה‬with precise measurements. If we performed the
mitzvos in this way, we will have what to enter in Cheshvan, the
‫תולדות‬. In Tishrei, we experienced ‫אחדות –ר"ה יה"כ‬, the ‫ אגוד‬of the
‫ ד מינים‬on Sukkos, and ‫ ש"ע‬when we brought ‫( איל אחד‬as opposed to
the 70 bulls we brought throughout Sukkos). In ‫מרחשון‬, we already
left the Sukka, and now enter the world of ‫פירוד‬. The goal is to bring
the ‫ אחדות‬into ‫חשון‬.

In the time of the ‫הפלגה‬, the people were dispersed, but not killed,
because they had ‫אחדות‬. The ‫ יערת דבש‬says that ‫ תשרי‬is Reuvan- ‫ראיה‬
clarity, and Cheshvan is ‫שמעון‬, the one most responsible for
‫מכירת יוסף‬. Noach sent the raven, the ‫ עורב‬out of the arc, which is a
‫ משל‬that ‫ משיח‬will banish the ‫ קליפה‬of ‫עורב‬, which the ‫מגלה עמוקות‬
says is Yishmael- =‫כל ערב למינו‬458‫ =המלך המשיח‬Noach is the ‫ נשמה‬of
‫משיח –מנחם‬. In ‫חשון‬, the ‫ קליפה‬of ‫ עקרב‬and ‫ עורב‬intensify. This world
is a world of ‫ערבוביה‬. The word ‫ עקרב‬stand for the words ‫קליפת ערב‬.

Noach was married to ‫נעמה‬, and we see from their names that they
were a very tranquil couple. We learn about them during a ‫ זמן‬of
‫בלבול –מבול‬, however once they were inside the ‫תיבה‬, they
experienced ‫מנוחה‬. Parshas ‫ נח‬begins w/o a ‫ו‬, even though Parshas
‫ בראשית‬ends with introducing Noach. These two Parshios represent
‫ תשרי‬and ‫ חשון‬respectively, two completely different months. It was
necessary for Hashem to command Noach, his family and all the
animals to leave the ‫תיבה‬, as it says ‫צא מן התיבה‬. We would think that
after being cooped up in the arc, with the tremendous stench coming
from all the birds and animals, that everyone and every animal would
fight to get out. However the ‫ תיבה‬had in it the ‫ קדושה‬of the ‫מקדש‬, of
‫ גן עדן‬, and so it was necessary to command them to leave, since on
their own they were very content in remaining with the ‫ שכינה‬in the
arc. There is a time to ‫בא אל התיבה‬, and there is a time to ‫צא מן התיבה‬.
We must come out of ‫ תשרי‬and ‫ ממשיך‬the ‫ אור‬into ‫חשון‬. Hashem’s
desire is to dwell in this lowly world, and make his ‫ דירה‬down here
=‫חדש מרחשון‬916‫=בתחתונים‬. The goal of this world is ‫מרחשון‬. The
building of the ‫ דירה בתחתונים‬-,‫משכן‬, was in the entire month of ‫חשון‬
(from ‫ סוכות‬to ‫)חנוכה‬, and the completion of the ‫ בהמ"ק‬was in ‫מרחשון‬.
The ‫ בני יששכר‬says that ‫ עקרב‬is ‫עיקר בית‬, where the ‫ מדרש‬says the
‫ חנוכת בית השלישי‬will be in ‫מרחשון‬.
Metushelach - as brought by Rashi, the flood was delayed for 7
days due to the death of the Tzadik Metushelach.

Rabbi Formanski, a chabad kabalist wrote: the early personalities

mentioned in the Torah were able to live for hundreds of years
because their souls were more capable of infusing "life" into their
bodies. Thus, they aged at a much slower rate than we do.

Normally, there is a regular process of deterioration, whether

naturally (aging), or by increased speed of it as from illness or
accident etc, namely, that in a "boom" stopped the functionality of
the soul - simply because a bullet in the brain requires life-support
that the nefesh-hachayah (soul of life) - for the most most part cannot
support the "push" so much all at once.

So it causes a very quick process of corrosion - a very accelerated

one in which the cells of the body are losing the blood and life-force
that run in them through the nefesh-hachayah and the nefesh-
hachayah is not designed to push so many types of instant missing
needs of vitality etc., for all other causes, faster or slower etc.

In any event, any type of very quick such deterioration in the pace of
corrosion and disintegration is considered death - but most people
also experience death slowly and more naturally and a few
exceptionally never did - like Eliyahu-Hanavi or Chanoch. However
- this is very very irregular or essentially does not exist in reality. So
let us only look at someone that lasted longer than anyone else
normally - Metushelach - 969 years on earth (Gen 5:27), the longest
living person ever reported in any text.

Metu means "died" in plural and "shelach" means "send/dismiss".

Hence, in his name it is written that he was able, so to speak, "to
send away deaths" in plural. He was able to get rid of the effect of
aging in disintegration and corrosion more than any other human
being. His name is also 784 in gematria (numerical value) of his
hebrew letters, a perfect and exact square of 28, i.e. 28 times 28, the
"perfection" of "28" - the famous gematria in hebrew of "koach"
which means power/strength.

Also indicated in his name that he had special "power" and

"strength" more than all other humans that resulted in 969 years of
life, the maximum life-span in time of a soul that is able to do its
max in the dark era where death dominates life so to speak. In the
end of days, the life-force will dominate corrosion and disintegration
to a higher extent than now, enough and more to sustain the body
from suffering any corrosion and alike. "life" will increase its power
over "death" - corrosion not only slowing down as now - but actually
stopping. The outcome: eternal life without death, as written "He will
destroy death forever" (Isaiah 25:8).

Moshe and Noach.

Some more interesting torah on Parsha Noach (heard from Rabbi
Eliezer Barclay).

In the book Niflaos Torasecha, it brings:

Bereishis corresponds to Rosh HaShana, Noach to Yom Kippur, Lech
Lecha to Sukkos (Avraham went to Galus from his home, so too we
leave our homes), and some say Vayera to Shmini Atzeres.

The talmud asks where is Haman in the torah? It answers "Hamin

haetz.." (same letters as Haman). For Esther, "hester astir My face".
Mordechai - "mar deror". The talmud also asks on Moshe, i.e. where
is he hinted in the book of Bereishis?

The talmud answers on the verse end of parsha Bereishis "b'shegam

who basar" - "b'shegam" is gematria Moshe. This is the verse saying
Hash-em will give 120 years warning of the flood. What does that
have to do with Moshe?

Another question, why is there such a long discussion on Torah study

in the Midrash Tanchuma of beginning of Parsha Noach?

The Arizal says in the Shaar Pesukim (parsha noach) that Moshe was
a Gilgul of Noach.

Thus, there are lots of parallels between Moshe and Noach. Moshe
was placed in an ark in water (Nile), so too Noach.

Moshe lived for 120 years. The flood was given a 120 year warning.

The main fault of Noach was that he didn't pray for his generation
enough. Thus, the flood was called "Mey Noach" - the waters of
Noach. Since he didn't pray for his generation enough, it is
considered to some extent as if he caused the flood.
Thus Moshe who came to rectify this, prayed to save the Jewish
people with tremendous self-sacrifice, such as at the Golden Calf. He
said to Hash-em "if you don't forgive them erase me (mecheini-na =
mecheini is letters mei noach). Likewise, by the flood it says all life
was erased.

Moshe made a covenant of the 13 attributes so Hash-em will never

destroy the Jews. Thus, on Yom Kipur we recite the "bris 13
middos", i.e. the covenant Moshe made with Hash-em that whenever
the Jews recite these 13 attributes, they will be saved from
destruction.

So too, Noach made a covenant with Hash-em to never destroy the

world again. This was symbolized by the rainbow.

In the Midrash it says Hash-em wanted to help out the generation of

the flood. He offered them four things - torah, tefila, korbanos, and
yisurim. They refused everything.

Hash-em was ready to give them the torah to help them against the
Yetzer Harah, as known the remedy for the yetzer hara is torah. Thus,
Noach who was Moshe, the giver of the Torah, was ready then to
give them the torah. If they had done teshuva, the 40 days of the
mabul would have been 40 days of matan Torah. But they were so
steeped in sin that they did not want.

As before parsha Noach also corresponds to Yom Kipur. In the song

of Marei Kohen recited on Yom Kipur we say the Kohen Gadol's
radiance was like the rainbow.

The Haftorah is Yonah which means "dove" in hebrew, a hint to the

dove of Noach. The flood was delayed for 7 days due to the death of
Metushelach and the first Mishna in Yomah states the Kohen Gadol
is delayed seven days before Yom Kipur. Tashmish is forbidden on
Yom Kipur and likewise in the ark.

When Noach left the ark, he brought korbanot and it was a "pleasing
fragrance" to Hash-em. So too, on Yom Kipur the kohen gadol brings
the Ketores incense as a pleasing fragrance to arouse the erech
apayim (slow to anger).