Parshas Noach commences with two commands to Noach:

1. "And God said to Noach: The end of all flesh has come before Me, for the world has become filled with corruption, and I will hereby destroy the world. Make for yourself a Teivah (Ark) of gopher wood...and come to the Teivah - you, your sons, your wife and your daughters-in-law with you. And take of all living creatures two of each species...male and female...and take for yourself food of all types upon which to subsist." (Bereshis 6:13-21)

2. "And Hashem said to Noach: You and your entire household are to come to the Teivah, for I have seen that you are righteous in this generation. Take seven pairs of every pure animal species, and two members of every impure species. For in seven days I will cause great rain upon the earth for forty days and forty nights, and I shall obliterate from the earth all life that I have created." (Ibid. 7:1-5)

The first command was communicated to Noach 120 years before the Mabul (Flood), and the latter command was communicated one week prior to the Mabul.

Aside from the time lapse between these two commands, one notes some important differences in content. In the first command, Hashem tells Noach to bring food to sustain the Teivah's inhabitants during the Mabul; the latter command lacks mention of food. In the first command, Hashem tells Noach to bring one pair of every species of animal; in the latter command, we read that pure (kosher) species must be brought in far greater number: seven pairs of each (for the purpose of korbonos - sacrifices - to God upon Noach's embarkation from the Ark; Rashi on 7:2 from Medrash Rabbah). The first command contains no praise of Noach, whereas the latter command reads "for I have seen that you are righteous in this generation". Why do the commands to Noach differ so much?

The answer seems to be that the first command was of a practical, utilitarian nature. In that command, Noach was instructed as to how to save himself, his family and the animal kingdom. Noach was told exactly how to build a Teivah to protect him and those who were to survive the Flood, he was commanded to bring sufficient food, and to take a male and female of each species of animal, as such would be necessary to preserve the animal kingdom. The dictates of this command are all practical in nature. In contrast, Hashem's second command to Noach was totally different, for it comprised Noach's charge, his mission, to renew Man's role and restore his posture in the world after the fall of Adam, such that Man would again serve God and lead in constructive use of the universe. Thus, korbonos, which are central to Avodah (Divine Service), are featured in the second command. This command is purposefully introduced by great praise of Noach, whose righteousness and example are the theme of this charge, rather than focus on practical, utilitarian functions, such as bringing food for the journey. The latter command is a statement of encouragement, a mission and a mandate for Noach to rebuild the world and direct it in the service of Hashem, as was the original mandate of Adam who was unsuccessful therein.

Chazal tell us that the seven-day period prior to the Mabul, as referenced in the second command to Noach, reflected a week-long delay to the start of the Mabul, for the righteous Mesushelach had just passed away and was being mourned during that week; the Flood was delayed a week in deference to this mourning period. (Rashi on 7:4 from Sanhedrin 108b) Why was this week of delay communicated to Noach in God's latter command to him? Why was the Mabul not planned from the start to begin a week later than the 120 years from the time Noach was instructed to build the Teivah?

The answer may be that Noach was being informed that God sought for him - and only him - to fulfill the unique role of spiritual leader of the world. Noach was reminded that there was in his time another very great and righteous person, in whose honor the Mabul was delayed, but - despite that person's righteousness and apparent qualifications - Hashem selected Noach and none other to rebuild the world and restore it from its sinful state. This information was contained specifically in the second command to Noach, which served as his spiritual mandate and charge of mission.

Noach ultimately did not live up to this mission. He fulfilled the first command of pragmatic preservation of life, but he did not rise to the occasion and build a new world of Avodah and goodness according to God's desire. This is best illustrated by Noach's choice of agriculture upon being able to again work the land; rather than plant for prosperity and a new future, Noach opted to seek instant gratification and indulgence.

It was clear that never again would all mankind aspire to equally and optimally serve God as a unified populace; only a segment of humanity would hereafter undertake this role. It is thus understood why Avrohom Avinu's charge to build a new life consisted of only one command: "And Hashem said to Avram: Go forth from your land, from your birthplace, from your father's house, to the Land which I will show you. And there will I make you a great nation, and I will bless you...and all the nations of the world will be blessed through you." (Ibid. 12:1-3) For Avrohom, there was no option to view life as merely utilitarian; his path to start a new existence was on a higher plane. His charge to build a new life could not be divided into two parts, as life by definition meant striving to serve God.

As children of Avrohom Avinu, we too must live our lives with a deep vision of Divine purpose. What may seem practical should and must be interpreted as of profound and holy significance. Whether it is interacting with the outside world, raising children, tending to personal needs, or other parts of our lives which can seem mundane - our role is to learn that God puts us here and gives us these tasks, these missions, for a holy purpose, and that every single aspect of existence is to bring us closer to Hashem and to fulfill His Will.