You shall make a light for the ark (teiva), and you shall finish it to an amah above. Make a door on its side, with lower, second, and third stories shall you make it. (Genesis 6:16)
The word (teiva) [that you utter in Torah study and prayer] should shine. For every letter contains worlds, souls and divinity. These ascend, join together, and unite with Divinity. Then, the letters form a word, and make true unifications in G8dliness. You must merge your soul with each of these aspects. Then all the worlds will join together and ascend, which causes immeasurable pleasure and delight.
“Lower, second, and third stories” – That is, “worlds, souls, and G8dliness” for “G8d has three worlds.” You must also listen to each word that you say, for the Shechinah – the “World of Speech” – is speaking, and you become its handmaid.
“A light” – it should shine out and give joy to your Creator. One needs great faith for this, for the Shechinah is called “the faith of a craftsman.” But without faith, it is called “A murmurer separates the aleph” (Proverbs 16:28).
“You shall finish it to an amah above” – that is, [it should rise to] Imah. Alternatively, once the word leaves your mouth, you needn’t keep it in mind, and to watch it rise to its high place, just as you can not look at the sun. This is the meaning of, “you shall finish it above.”
How can you do all this? “You and your entire household should come into the ark” (Genesis 7:1). That is, enter into the word with all your body and energy.
Tzava’as HaRivash

{“God said to Noach: ‘Make for yourself a teivah (an ark)…. Make a light for the ark, and to an amah (a cubit) techalenah (finish it) milemaalah (up above); and put the opening of the ark b’tzidah (in its side), and make it with a lower, second and third stories’” (Genesis 6:14-17).} This is the explanation of, “Make a light for the ark.” Rashi explains: “some say a window, and some say a precious jewel.” The difference between a window and a precious jewel is that a window has no light of its own. It is simply [a medium] for the light to enter through. But when there is no light, the window does not give light. With a precious jewel, however, even when there is no outside light the jewel shines of itself. So, too, there are people whose words are [like] a window, incapable of giving them light on their own. This is [what Rashi means by] “some say.” Their “saying” becomes a window. And there are some whose “saying” becomes a precious jewel and [their words] radiate.

(19) And the ETERNAL God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the Human to see what he would call them; and whatever the Human called each living creature, that would be its name.(20) And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts; but no fitting counterpart for a human being was found.

TWO OF EVERY SORT SHALL COME UNTO THEE, TO KEEP THEM ALIVE. G8d thus informed Noah that two of every sort would come of their own accord, and he would not find it necessary to hunt for them in the mountains and distant lands, and he would bring them into the ark after that. ...

(1) God blessed Noah and his sons, and said to them, “Be fertile and increase, and fill the earth. (2) The fear and the dread of you shall be upon all the animals of the earth and upon all the birds of the sky—everything with which the earth is astir—and upon all the fish of the sea; they are given into your hand. (3) Every creature that lives shall be yours to eat; as with the green grasses, I give you all these. (4) You must not, however, eat flesh with its life-blood in it.

...With Divine assistance, a reason suggests itself: It is written in the Torah portion of *Bereshit* (Genesis 9:2), "And the fear of you and the dread of you shall be upon every beast of the earth." Works of *Mussar* (ethical teachings) explain that when Israel performs the will of the Almighty, all creatures receive their sustenance through Israel—as the Sages stated (*Leviticus Rabbah* 36), "*Bereshit* [In the beginning]—for the sake of Israel," meaning that everything was created for Israel's sake and they are the ones who channel abundance to all the worlds. Consequently, all creatures stand in awe of them; as *Tosafot Yom Tov* writes, citing the Jerusalem Talmud, the recipient feels a sense of shame or reverence before the provider...