Chasidut sobre Génesis 7:1

"Make an opening [tzohar] for the ark [teivah], closing up to a cubit at the top." (Genesis 6:16) -- The Baal Shem Tov, peace be upon him, explained these words in the following way: let the word (teivah) said in Torah or in prayer radiate light (matzhir)! For in every letter there are worlds, souls and divinity, that rise up and interconnect and cleave to one another and to the divine. Afterwards, these letters connect and conjoin, finally becoming a word. After that, they connect and unify unifications of truth in the Divine - and one must unify one's soul with each of the aforementioned aspects. In this way, all the worlds rise and become as one, and then there is immense joy and immeasurable delight. This is the meaning of "...bottom, second, and third decks," (Genesis 6:16) - that is the worlds, souls and divinities, as it says (Zohar I:159a) "there are three worlds, etc." In each and every word one must listen to what is being spoken, since the Shechina is the world of speech, as it is says (Zohar III:230a) "She speaks and He is Her escort." "Tzohar" - this 'opening' for light - that everything should be illuminated with clarity, giving pleasure to the Creator. One needs great faith (Emunah) for this, since the Shechinah Herself is called Emunat Amen, faithful faith (Zohar II:16b). Without faith, Heaven forbid, She is called (Proverbs 16:28) "A querulous one who alienates their friend." As for the end of the verse, "closing up to a cubit (amah)" -- this is the Mother (Ima). It could be said that after the word leaves one's mouth, it does not need to be remembered again, one does not see that it rises to an elevated place, just as one can not look at the sun, as it says, "closing up at the top." How does one do all this? "Go into the ark [teivah], you and all your household." (Genesis 7:1) -- this means that with all your body and strengths, you shall enter the word [teivah]!

‎Genesis 7,1 ‎“For I have seen you ‎being righteous before Me in this generation;” these words ‎must be understood according to the Zohar I, 67. The ‎author of the Zohar contrasts Moses’ reaction to G’d’s ‎threat to annihilate the Jewish people and to substitute him for ‎the Jewish people (Exodus 32,10) with Noach’s silence. Moses, had ‎immediately responded to this threat by saying: “erase me from ‎Your Book, rather than make me the founder of a new Jewish ‎people. Moses was willing to give up his life if he could thereby ‎save his people”. When G’d (7,4) used the same expression ‎ומחיתי ‏את כל היקום‎, “I will erase all breathing living creatures,” He ‎elicited no response from Noach, just as He had not elicited a ‎response from him in 6,13, or in 6,17. Moses, by offering his own ‎life on behalf of his people during the episode of the golden calf, ‎atoned for Noach’s insensitivity at this time. Moses is viewed by ‎the Zohar as possessing a soul composed of all the souls destroyed ‎in the deluge. This is why our prophets refer to the deluge as ‎מי ‏נח‎, “the waters of Noach,” since Noach had not intervened on ‎behalf of his contemporaries. (Isaiah 54,9). The prophet appears ‎to imply that Noach had been remiss by associating the deluge ‎with Noach (himself) instead of with the sinners.‎
It is known that Moses was considered a tzaddik, ‎righteous person. When our sages state that all the prophets’ ‎prophecies began with the word ‎כה‎, whereas Moses’ prophecy on ‎occasion commenced with the word ‎זה‎, “this,” they meant to ‎compare Moses to Noach of whom G’d had said ‎אותך ראיתי צדיק ‏לפני בדור הזה‎, “I have seen you that you are a tzaddik before ‎Me in this generation”. G’d implied that Noach would be restored ‎posthumously to this stature when Moses, a reincarnation of his ‎soul, would make up for his omission at this time. The words ‎בדור ‏הזה‎, are understood as a hint that in Moses’ time another ‎‎tzaddik would compensate for the sin of omission in Noach’s ‎generation. ‎