“The Lord said to Noah: Come, you and your entire household, into the ark, as I have seen you to be righteous before Me in this generation” (Genesis 7:1). “The Lord said to Noah: Come, you and your entire household, into the ark.” It is written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who speak [doverei] falsehood” – they and their speech.1Doverei, “those who speak [falsehood]” is spelled in a manner that it can also be read as divrei, the words of [falsehood]. It is both the speakers and the speech that the Lord abhors. Rabbi Pinḥas said: They and their conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21). And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited” (II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the throne,2A capital offense. and hence considered [as if already] dead? So now release his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible [to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal, David’s wife, to Palti son of Layish.3I Samuel 25:44. As for bloodshed, it is as it is written: “And the king's servants were unwilling to extend their hand against the priests of the Lord” (I Samuel 22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.4I too permitted sexual immorality and bloodshed at one point (II Samuel 11). This is what is meant by “and I.” What is the difference between me and them? It is that You dealt kindly with me5Because I repented for my sins. and said to me: “The Lord has also expunged your sin…” (II Samuel 12:13). Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking of the generation of the Flood.6And the speaker in the Psalm is Noah. They and their false speech. Rabbi Pinḥas said: They and their conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up in broad daylight, he would kill the poor and indigent, and at night he would be like a thief” (Job 24:14).7This passage is often interpreted as referring to the generation of the Flood. “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.8By not protesting against the actions of his generation, Noah considered himself complicit in their sins. What is the difference between me and them? It is that You dealt kindly with me and said to me: “Come, you and your entire household, into the ark.”9The ark is referred to as “Your house” because it was made by God’s command.
Another interpretation, “Come, you…” – it is written: “For the Lord is righteous and He loves righteousness. Their faces will behold the upright One” (Psalms 11:7). Rabbi Tanḥuma in the name of Rabbi Yehuda bar Simon and Rabbi Menaḥama in the name of Rabbi Eliezer bar Yosei said: There is no person who likes his competitor craftsman, but a Torah scholar loves his competitor craftsman, as illustrated [by the friendship of] Rabbi Ḥiyya towards Rabbi Hoshaya, and Rabbi Hoshaya towards Rabbi Ḥiyya. And the Holy One blessed be He [also] likes His competitor craftsman, as it is stated: “For the Lord is righteous and He loves righteousness” (Psalms 11:7)10God’s “craft” is righteousness, yet he loves others who act with righteousness. – this refers to Noah, as it is stated: “The Lord said to Noah: Come, you […into the ark, as I have seen you to be righteous before Me…]” (Genesis 7:1).
It is written: “The Lord tests the righteous, but He hates the wicked and the one who loves injustice” (Psalms 11:5) – Rabbi Yonatan said: A potter does not test flimsy jugs, as he would not be able to knock on them even once without breaking them. What does he test? Sturdy jugs, as even if he knocks on them several times, they do not break. So, too, the Holy One blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests the righteous,” and it is written: “God tested Abraham” (Genesis 22:1). Rabbi Yosei ben Ḥanina said: A linen producer, when he knows that his flax is high quality, the more he crushes it, the better it becomes, the more he beats it the more it improves. But when he knows that the flax is low quality, he would not be able to beat it even once without it breaking. So, too, the Holy One blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests the righteous.” Rabbi Elazar said: This is analogous to a proprietor [of a farm] who had two cows, one strong and one feeble. Upon which does he place the yoke? Is it not upon the strong one? So, too, the Holy One blessed be He tests the righteous, as it is stated: “The Lord tests the righteous.” “The Lord tests the righteous” – this refers to Noah,11Noah was commanded to enter the ark several days before the rain started (see Genesis 7:4). This was to test whether he would follow God’s commands. as it is stated: “The Lord said to Noah…as I have seen you to be righteous before Me in this generation.” Rabbi Elazar ben Azarya said: We find that one speaks some of a person’s praises in his presence, and all of it [his praises] when not in his presence, as it says in Noah’s regard: “Noah was a righteous man, faultless [in his generation]” (Genesis 6:9) – when not in his presence; and it is written: “As I have seen you to be righteous12Omitting “faultless.” before Me in this generation” – when in his presence. Rabbi Eliezer son of Rabbi Yosei HaGelili said: We have found that one speaks some of the praises of the One who spoke and made the world come into being when in His presence,13When speaking to Him directly. as it is stated: “Say to God: How awesome are Your deeds…” (Psalms 66:3). And when not in His presence, it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 136:1).14Stressing that God’s goodness is forever, which goes beyond what the first verse says.
“From every pure animal, you shall take to you seven pairs, a male and his mate, and of the animals that are not pure, two, a male and his mate” (Genesis 7:2). “From every pure animal…” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya in the name of Rabbi Eliezer, and Rabbi Yaakov of Kefar Ḥanin in the name of Rabbi Yehoshua ben Levi: We find that the Holy One blessed be He went out of His way to add two or three words in the Torah so as to avoid uttering an expression of impurity. That is what is written: “From every pure animal, you shall take to you seven pairs, a male and his mate,”; “and of the unclean animals” is not written here, but rather, “and of the animals that are not pure.” Rabbi Yudan ben Rabbi Menashe said: Also, when He came to tell them [the people of Israel] the signs of an unclean animal, He began only with the signs of the pure animal:15The Torah mentions four animals that possess one of the two signs of pureness, but are missing the second. In each case the Torah first states the sign that the animal does possess, and afterwards the sign that is lacking. “The camel, because its hoof is not split” is not written [first] here, but rather, “because it brings up the cud” (Leviticus 11:4). “And the hyrax, because its hoof is not split” is not written [first] here, but rather, “because it brings up the cud” (Leviticus 11:5). “And the pig, because it does not bring up its cud” is not written [first] here, but rather, “because its hoof is split” (Leviticus 11:7). “Also from the birds of the heavens, seven each, male and female, to sustain offspring on the face of all the earth” (Genesis 7:3). “Also from the bird of the heavens, seven each” – if you say that this means [just seven birds] from each species, would there not be one [bird] that remains without a mate? It means, rather, seven males and seven females. It is not that I [God] need them, but rather, it is “to sustain offspring on the face of all the earth.”
“For in seven more days, I will make it rain upon the earth forty days and forty nights, and I will obliterate all existence that I made from on the face of the earth” (Genesis 7:4). “For in seven more days, [I will make it rain upon the earth forty days and forty nights]” – Rabbi Shimon ben Yoḥai said: They violated the Torah that was given in forty days; therefore, [the Flood lasted] “forty days and forty nights.” Rabbi Yoḥanan ben Zakai said: They corrupted the human form that comes into being at forty days,16A fetus is considered to possess human form after forty days of gestation. therefore [the Flood lasted] “forty days and forty nights.” “I will obliterate all existence [hayekum]” – Rabbi Berekhya said: The living beings [kiyum]. Rabbi Avun said : Its sustainers [yekuminei].17Mankind. Rabbi Levi said in the name of Reish Lakish: This refers to Cain,18Who “rose up” [kam] against Abel to kill him (Genesis 4:8). who had been suspended in abeyance until the Flood came and swept him away, as it is stated: “He obliterated all existence [yekum]” (Genesis 7:23). “Noah did; according to everything that God commanded him, so he did” (Genesis 6:22) – this pertains to the gathering of the animals, beasts, and birds.
“And Noah was six hundred years old, and the flood was water upon the earth” (Genesis 7:6). “And Noah was six hundred years old, and the flood was water…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The year of the Flood is not included in the tally [of Noah’s years].19The Flood began when Noah was six hundred years old, he lived for three hundred and fifty years after the Flood (Genesis 9:28), and the Flood lasted an entire year. Yet the total tally of Noah’s years is given as nine hundred and fifty (Genesis 9:29). Rabbi Neḥemya said to him: Even though it is not included in the tally [of Noah’s years] it is included in the calendrical solar and lunar calculations.20Calendrical calculations are based on the number of years after Creation. For these calculations, the year of the Flood is not omitted. “Noah, and his sons, and his wife and his sons’ wives with him, came into the ark, because of the water of the flood” (Genesis 7:7). “Noah, and his sons, and his wife [… came into the ark, because of the water of the flood]” – Rabbi Yoḥanan said: Noah was lacking in faith; if the water had not reached up to his ankles, he would not have entered the ark.
“It was after the passage of seven days, and the water of the Flood was upon the earth” (Genesis 7:10). “It was after the passage of seven days, and the water of the Flood” – this teaches that the Holy One blessed be He gave them a reprieve during the seven days of mourning over the righteous Methuselah,21A calculation of the various chronologies found in the first few chapters of Genesis will show that Methuselah died the very year when the Flood started. so that they might repent [in the interim], but they did not do so. Another matter, “it was after the passage of seven days” – Rabbi Yehoshua ben Levi said: The Holy One blessed be He observed mourning over [the destruction of] His world for seven days before the Flood came upon the world. What is the source? “He was saddened in His heart” (Genesis 6:6), and sadness denotes nothing other than mourning, as it is stated: “The king is saddened over his son” (II Samuel 19:3). Rabbi Yosei ben Durmaskit said: They sinned with the orb of the eye,22They used their eyes to covet other people’s property and ultimately steal it. that is like water; the Holy One blessed be He, too, exacted retribution against them only with water. “In the six hundredth year of the life of Noah, during the second month, on the seventeenth day of the month, on that day all the wellsprings of the great depth were breached, and the windows of the heavens were opened” (Genesis 7:11). Rabbi Levi said: They acted corruptly with their conduits;23They inseminated other people’s wives, and engaged in other sorts of sexual perversion. the Omnipresent, too, changed the natural order for them. The natural way of the world is that rain falls and then the depths rise, as it is written: “Depths call to depths to the sound of your conduits” (Psalms 42:8).24When the rain falls it calls out to the underground water to rise towards it. See Bereshit Rabba 13:13. However, here, “the wellsprings of the great depths were breached,” and after that, “the windows of the heavens were opened.”
“On that very day, Noah, and Shem and Ham and Yefet, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, entered into the ark” (Genesis 7:13). “On that very day, Noah…entered” – Rabbi Yoḥanan said: The Holy One blessed be He said: If Noah enters the ark at night, his entire generation would then say this: We did not know about him [entering the ark]. Had we known about him, we would not have allowed him to enter. Rather, it was “on that very day”25In broad daylight. – let anyone who is bothered by this speak up. “They, and every beast according to its kind, and every animal according to its kind, and every crawling creature that crawls upon the earth according to its kind, and every flying thing according to its kind, every bird, every winged creature” (Genesis 7:14). “They, and every beast” – they26Noah and his family. are primary, and the rest are secondary to them. “Every bird, every winged creature”27This could also be translated: “Entire birds with entire wings.” – Rabbi Eliezer said to the group, in the name of Rabbi Asi: To the exclusion of those with clipped wings and severed legs, which are not valid for offerings for Noahides. “And they that came, male and female from all flesh came, as God commanded him, and the Lord shut it for him” (Genesis 7:16). “And they that came, male and female” – Rabbi Asi said: To the exclusion of those with extra limbs and those with severed limbs, which are not valid for offerings for Noahides. “And they that came, male and female” – Noah said to Him:28When God first told him “And of every living being, of all flesh, two of each you shall bring to the ark…” (Genesis 6:19). ‘Am I a hunter?’ He [God] said to him: ‘Why are you concerned? “They that will be brought” is not written here, but rather, “they that came” – they came of their own accord.’ Rabbi Yoḥanan said: “Examine the book of the Lord and read it” (Isaiah 34:16)29The prophet tells us that if we look closely in the Torah we will corroborate what he has just said, which is that all the wild animals and birds will come to the site of God’s destruction of Basra. – if to be shut up in the ark for twelve months they came on their own, to be fattened from the flesh of the mighty men, all the more so. That is what is written: “You, Son of man, so said the Lord God: Say to every winged bird and to every beast of the field: Gather and come, assemble yourselves from all around to My feast that I am slaughtering for you, a great feast upon the mountains of Israel, and you will eat flesh and drink blood. The flesh of the mighty men you will eat, and the blood of the princes of the earth you will drink: rams, lambs and goats, bulls, fattened bulls of Bashan, all of them” (Ezekiel 39:17–18). “And the Lord shut it for him” – Rabbi Levi said: This is analogous to a prince who issued a decree of annihilation against a province, and he took his friend and placed him in prison and placed his seal upon it.30By keeping him imprisoned, he was actually saving him. So, “and the Lord shut it for him.” People sought to overturn the ark, and He surrounded it with lions so they would not touch it.
“The flood was forty days upon the earth, and the water increased, and lifted the ark, and it was raised above the earth” (Genesis 7:17). “The flood was forty days upon the earth” – Rabbi Pinḥas said in the name of Rabbi Levi: So Noah’s ark was submerged in the water, like a ship that is submerged while standing in the port.31That is, its hull is partially submerged at the port, until it touches the ground. [Only after that:] “The water increased [and lifted the ark]…” – Rabbi Pinḥas said in the name of Rabbi Levi: So Noah’s ark floated on the water’s surface as if on two planks,32Like a light boat that is placed on two wooden planks, which, not being submerged in the water at all, travels lightly across the water. like from Tiberias to Susita.33A short distance, travelled easily.
“And the water accumulated exceedingly upon the earth, and all the high mountains under the entire heavens were covered” (Genesis 7:19). “And the water accumulated exceedingly upon the earth” – Rabbi Yonatan was once going up to pray in Jerusalem. He was passing near Palatinos34The sacred precincts of the Samaritans on Mount Gerizim. when he saw a certain Samaritan. He [the Samaritan] said to him: ‘Where are you going?’ He said to him: ‘I am going up to Jerusalem to pray.’ He said to him: ‘But is it not preferable for you to pray on this blessed mountain, and not on that mountain of ruins?’ He said to him: ‘In what way is it [Gerizim] blessed?’ [Replied the Samaritan:] ‘In that it was not inundated in the Flood.’ It [a response] escaped Rabbi Yonatan, and he did not answer him at that moment. His donkey driver35Who was leading the donkey that Rabbi Yonatan was riding. said to him: ‘Rabbi, allow me and I will answer him.’ He said to him: ‘All right.’ He said to him [the Samaritan]: ‘If it [Gerizim] is one of the highest mountains, is it not written: “All the high mountains…were covered”? And if it is one of the lower ones, the verse does not pay any attention to it and gave it no consideration at all.’36The Torah did not even bother to mention that the lower mountains were submerged, having already stated that the highest mountains were. Immediately, Rabbi Yonatan dismounted the donkey and led him on it37Rabbi Yonatan had the driver ride on the donkey in his place. for three miles[to honor him]. He applied three verses to him: “There will not be an infertile male or a barren female among you, or among your animals [behema]” (Deuteronomy 7:14) – even among the animal drivers [bahamot] among you.38Even the lowly animal drivers will not be “barren” of wisdom. “Your temple [rakatekh] is like a pomegranate slice behind your braid” (Song of Songs 4:3) – even the empty ones [reikanin] among you are as full of responses as a pomegranate [is full of seeds]. That is what is written:39This is the third verse. “Any weapon crafted against you will not succeed, and any tongue that will rise against you in judgment will be condemned. This is the inheritance of the servants of the Lord…” (Isaiah 54:17).
“Fifteen cubits upward the water accumulated, and the mountains were covered” (Genesis 7:20). “Fifteen cubits…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Fifteen cubits in the mountain, and fifteen cubits in the valley.40The water level miraculously followed the contour of the land it covered. Rabbi Neḥemya said: Fifteen cubits in the mountain, but in the valley an indeterminate amount.41The water was level all over, reaching fifteen cubits over the mountains and as many cubits as necessary over the valleys. “And all flesh that crawls upon the earth, of the birds, and of the animals, and of the beasts, and of all the swarming creatures that swarm upon the earth, and all mankind, perished” (Genesis 7:21). “All in whose nostrils was the breath of the spirit of life, from all that was on the dry land, died” (Genesis 7:22). “All flesh that crawls…perished…all in whose nostrils was the breath [nishmat] of the spirit [ruaḥ] of life [ḥayim]…” – Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama ruaḥ, and elsewhere it calls neshama nefesh.42“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7). From where is it derived that we should apply what is stated here, there, and what is stated there, here?43That is, all of these terms are referring to a single soul, and man does not have multiple souls. The verse states: Ḥayim, ḥayim44The word ḥayim appears in both verses.as a verbal analogy. “From all that was on the dry land, died” – to the exclusion of fish. Some say that they were included in [the decree] to be annihilated, but they fled to the Great Sea, to the Atlantic Ocean, [where they survived]. “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens, they were obliterated from the earth; only Noah remained, and they that were with him in the ark” (Genesis 7:23). “He obliterated all existence…only [akh] Noah remained” – Rabbi Huna in the name of Rabbi Yosei: Akh is an exclusionary term. This was because he, too, was groaning and spitting blood due to the cold.45Akh indicates that although Noah “remained,” he was diminished in his health.
וַיֹּאמֶר ה' לְנֹחַ בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה (בראשית ז, א), כְּתִיב (תהלים ה, ז): תְּאַבֵּד דֹּבְרֵי כָזָב אִישׁ דָּמִים וּמִרְמָה יְתָעֵב ה', מְדַבֵּר בְּדוֹאֵג וַאֲחִיתֹפֶל, דֹּבְרֵי כָזָב הֵן וְדִבּוּרָן, רַבִּי פִּינְחָס אָמַר הֵן וּמִדַּבְּרוֹתֵיהֶן. אִישׁ דָּמִים וּמִרְמָה, זֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְזֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, שֶׁנֶּאֱמַר בַּאֲחִיתֹפֶל (שמואל ב טז, כא): בּוֹא אֶל פִּלַגְשֵׁי אָבִיךָ, וּשְׁפִיכוּת דָּמִים, דִּכְתִיב (שמואל ב יז, ב): וְאָבוֹא עָלָיו וְהוּא יָגֵעַ וּרְפֵה יָדַיִם, וּכְתִיב (שמואל ב טז, כא): וְהִכֵּיתִי אֶת הַמֶּלֶךְ לְבַדּוֹ, וְזֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. נַחְמָן בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, אָמַר לְשָׁאוּל וְכִי יֵשׁ אִישׁוּת לְדָוִד הֲלֹא מוֹרֵד בַּמַּלְכוּת הוּא וְחָשׁוּב כַּמֵּת. וְעַכְשָׁיו הַתֵּר קוּנְעָתוֹ וַעֲשֵׂה אוֹתוֹ זִיטְוִיטוֹס, וּכְאִלּוּ הוּא מֵת וְדָמוֹ מֻתָּר וְאִשְׁתּוֹ מֻתֶּרֶת, עָמַד שָׁאוּל וְנָתַן מִיכַל אֵשֶׁת דָּוִד עַל פִּיו לְפַלְטִי בֶּן לַיִשׁ. וּשְׁפִיכַת דָּמִים, דִּכְתִיב (שמואל א כב, יז): וְלֹא אָבוּ עַבְדֵי שָׁאוּל הַמֶּלֶךְ לִשְׁלֹחַ יָד בְּכֹהֲנֵי ה', אֲבָל דּוֹאֵג הֲרָגָן, שֶׁנֶּאֱמַר (שמואל ב טז, יח): וַיִּסֹּב דּוֹאֵג הָאֲדֹמִי וַיִּפְגַע בְּכֹהֲנֵי ה'. יְתָעֵב ה', שֶׁאֵינָן לֹא חַיִּים וְלֹא נִדּוֹנִים, (תהלים ה, ח): וַאֲנִי, כַּאֲשֶׁר עָשׂוּ כֵּן עָשִׂיתִי, וּמַה בֵּינִי לְבֵינָם, אֶלָּא שֶׁגָּמַלְתָּ עָלַי וְאָמַרְתָּ לִי (שמואל ב יב, יג): גַּם ה' הֶעֱבִיר חַטָּאתְךָ וגו'. דָּבָר אַחֵר, תְּאַבֵּד דֹּבְרֵי כָזָב, מְדַבֵּר בְּדוֹר הַמַּבּוּל, הֵן וְדִבּוּרָן כָּזָב, רַבִּי פִּינְחָס אָמַר הֵן וּמִדַּבְּרוֹתֵיהֶן. אִישׁ דָּמִים, שֶׁנֶּאֱמַר (איוב כד, יד): לָאוֹר יָקוּם רוֹצֵחַ יִקְטָל עָנִי וְאֶבְיוֹן וּבַלַּיְלָה יְהִי כַגַּנָּב. וּמִרְמָה, שֶׁנֶּאֱמַר (בראשית ו, יג): כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם. יְתָעֵב ה', שֶׁאֵינָם לֹא חַיִּים וְלֹא נִדּוֹנִים, וַאֲנִי כַּאֲשֶׁר עָשׂוּ כֵּן עָשִׂיתִי, וּמַה בֵּינִי לְבֵינָם אֶלָּא שֶׁגָּמַלְתַּנִי טוֹבָה וְאָמַרְתָּ לִי: בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה.
“The Lord said to Noah: Come, you and your entire household, into the ark, as I have seen you to be righteous before Me in this generation” (Genesis 7:1).
“The Lord said to Noah: Come, you and your entire household, into the ark.” It is written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who speak [doverei] falsehood” – they and their speech.1Doverei, “those who speak [falsehood]” is spelled in a manner that it can also be read as divrei, the words of [falsehood]. It is both the speakers and the speech that the Lord abhors. Rabbi Pinḥas said: They and their conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21). And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited” (II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the throne,2A capital offense. and hence considered [as if already] dead? So now release his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible [to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal, David’s wife, to Palti son of Layish.3I Samuel 25:44. As for bloodshed, it is as it is written: “And the king's servants were unwilling to extend their hand against the priests of the Lord” (I Samuel 22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.4I too permitted sexual immorality and bloodshed at one point (II Samuel 11). This is what is meant by “and I.” What is the difference between me and them? It is that You dealt kindly with me5Because I repented for my sins. and said to me: “The Lord has also expunged your sin…” (II Samuel 12:13).
Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking of the generation of the Flood.6And the speaker in the Psalm is Noah. They and their false speech. Rabbi Pinḥas said: They and their conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up in broad daylight, he would kill the poor and indigent, and at night he would be like a thief” (Job 24:14).7This passage is often interpreted as referring to the generation of the Flood. “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.8By not protesting against the actions of his generation, Noah considered himself complicit in their sins. What is the difference between me and them? It is that You dealt kindly with me and said to me: “Come, you and your entire household, into the ark.”9The ark is referred to as “Your house” because it was made by God’s command.
דָּבָר אַחֵר, בֹּא אַתָּה וגו', כְּתִיב (תהלים יא, ז): כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בַּר יוֹסֵי אָמְרוּ אֵין לְךָ אָדָם אוֹהֵב בֶּן אֻמְנוּתוֹ, אֲבָל הֶחָכָם אוֹהֵב בֶּן אֻמְנוּתוֹ, כְּגוֹן רַבִּי חִיָּא דְּרַבִּי הוֹשַׁעְיָא וְרַבִּי הוֹשַׁעְיָא דְּרַבִּי חִיָּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אֶת בֶּן אֻמְנוּתוֹ, שֶׁנֶּאֱמַר: כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, זֶה נֹחַ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל נֹחַ בֹּא אַתָּה וגו'.
Another interpretation, “Come, you…” – it is written: “For the Lord is righteous and He loves righteousness. Their faces will behold the upright One” (Psalms 11:7). Rabbi Tanḥuma in the name of Rabbi Yehuda bar Simon and Rabbi Menaḥama in the name of Rabbi Eliezer bar Yosei said: There is no person who likes his competitor craftsman, but a Torah scholar loves his competitor craftsman, as illustrated [by the friendship of] Rabbi Ḥiyya towards Rabbi Hoshaya, and Rabbi Hoshaya towards Rabbi Ḥiyya. And the Holy One blessed be He [also] likes His competitor craftsman, as it is stated: “For the Lord is righteous and He loves righteousness” (Psalms 11:7)10God’s “craft” is righteousness, yet he loves others who act with righteousness. – this refers to Noah, as it is stated: “The Lord said to Noah: Come, you […into the ark, as I have seen you to be righteous before Me…]” (Genesis 7:1).
כְּתִיב ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ (תהלים יא, ה): אָמַר רַבִּי יוֹנָתָן הַיּוֹצֵר הַזֶּה אֵינוֹ בּוֹדֵק קַנְקַנִּים מְרוֹעָעִים, שֶׁאֵינוֹ מַסְפִּיק לָקוּשׁ עֲלֵיהֶם אַחַת עַד שֶׁהוּא שׁוֹבְרָם, וּמִי הוּא בּוֹדֵק בְּקַנְקַנִּים יָפִים, אֲפִלּוּ מֵקִישׁ עֲלֵיהֶם כַּמָּה פְעָמִים אֵינָם נִשְׁבָּרִים, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, וּכְתִיב (בראשית כב, א): וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, אָמַר רַבִּי יוֹסֵי בֶּן חֲנִינָה הַפִּשְׁתָּנִי הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁהַפִּשְׁתָּן שֶׁלּוֹ יָפָה כָּל שֶׁהוּא כּוֹתְשָׁהּ הִיא מִשְׁתַּבַּחַת וְכָל זְמַן שֶׁהוּא מַקִּישׁ עָלֶיהָ הִיא מִשְׁתַּמֶּנֶת, וּבְשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁהַפִּשְׁתָּן שֶׁלּוֹ רָעָה, אֵינוֹ מַסְפִּיק לָקוּשׁ עָלֶיהָ אַחַת עַד שֶׁהִיא פּוֹקַעַת, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, אָמַר רַבִּי אֶלְעָזָר מָשָׁל לְבַעַל הַבַּיִת שֶׁהָיָה לוֹ שְׁתֵּי פָּרוֹת אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רַע, עַל מִי הוּא נוֹתֵן אֶת הָעֹל לֹא עַל זֹאת שֶׁכֹּחָהּ יָפֶה, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, ה' צַדִּיק יִבְחָן זֶה נֹחַ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' לְנֹחַ. כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מָצִינוּ שֶׁאוֹמְרִים מִקְצַת שִׁבְחוֹ שֶׁל אָדָם בְּפָנָיו וְכֻלּוֹ שֶׁלֹא בְּפָנָיו, שֶׁכֵּן הוּא אוֹמֵר בְּנֹחַ (בראשית ו, ט): אִישׁ צַדִּיק תָּמִים הָיָה, שֶׁלֹא בְפָנָיו, וּכְתִיב: כִּי אוֹתְךָ רָאִיתִי צַדִּיק לְפָנַי, בְּפָנָיו. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אָמַר מָצִינוּ שֶׁאוֹמְרִים מִקְצַת שִׁבְחוֹ שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם בְּפָנָיו, שֶׁנֶּאֱמַר (תהלים סו, ג): אִמְרוּ לֵאלֹהִים מַה נּוֹרָא מַעֲשֶׂיךָ, שֶׁלֹא בְפָנָיו אוֹמֵר (תהלים קלו, א): הוֹדוּ לַה' כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ.
It is written: “The Lord tests the righteous, but He hates the wicked and the one who loves injustice” (Psalms 11:5) – Rabbi Yonatan said: A potter does not test flimsy jugs, as he would not be able to knock on them even once without breaking them. What does he test? Sturdy jugs, as even if he knocks on them several times, they do not break. So, too, the Holy One blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests the righteous,” and it is written: “God tested Abraham” (Genesis 22:1). Rabbi Yosei ben Ḥanina said: A linen producer, when he knows that his flax is high quality, the more he crushes it, the better it becomes, the more he beats it the more it improves. But when he knows that the flax is low quality, he would not be able to beat it even once without it breaking. So, too, the Holy One blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests the righteous.”
Rabbi Elazar said: This is analogous to a proprietor [of a farm] who had two cows, one strong and one feeble. Upon which does he place the yoke? Is it not upon the strong one? So, too, the Holy One blessed be He tests the righteous, as it is stated: “The Lord tests the righteous.” “The Lord tests the righteous” – this refers to Noah,11Noah was commanded to enter the ark several days before the rain started (see Genesis 7:4). This was to test whether he would follow God’s commands. as it is stated: “The Lord said to Noah…as I have seen you to be righteous before Me in this generation.”
Rabbi Elazar ben Azarya said: We find that one speaks some of a person’s praises in his presence, and all of it [his praises] when not in his presence, as it says in Noah’s regard: “Noah was a righteous man, faultless [in his generation]” (Genesis 6:9) – when not in his presence; and it is written: “As I have seen you to be righteous12Omitting “faultless.” before Me in this generation” – when in his presence.
Rabbi Eliezer son of Rabbi Yosei HaGelili said: We have found that one speaks some of the praises of the One who spoke and made the world come into being when in His presence,13When speaking to Him directly. as it is stated: “Say to God: How awesome are Your deeds…” (Psalms 66:3). And when not in His presence, it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 136:1).14Stressing that God’s goodness is forever, which goes beyond what the first verse says.
מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וגו' (בראשית ז, ב), רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֱלִיעֶזֶר וְרַבִּי יַעֲקֹב דִּכְפַר חָנִין בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מָצִינוּ שֶׁעִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתַּיִם וְשָׁלשׁ תֵּבוֹת בַּתּוֹרָה כְּדֵי שֶׁלֹא לְהוֹצִיא דְּבַר טֻמְאָה מִתּוֹךְ פִּיו, הֲדָא הוּא דִכְתִיב: מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה תִּקַּח לְךָ שִׁבְעָה שִׁבְעָה אִישׁ וְאִשְׁתּוֹ, וּמִן הַבְּהֵמָה הַטְּמֵאָה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר לֹא טְהֹרָה הִוא. אָמַר רַבִּי יוּדָן בֶּן רַבִּי מְנַשֶּׁה אַף כְּשֶׁבָּא לוֹמַר לָהֶם סִימָנֵי בְּהֵמָה טְמֵאָה לֹא פָתַח לָהֶם אֶלָּא בְּסִימָנֵי בְּהֵמָה טְהוֹרָה (ויקרא יא, ד): אֶת הַגָּמָל כִּי לֹא מַפְרִיס פַּרְסָה אֵין כְּתִיב כָּאן, אֶלָּא כִּי מַעֲלֵה גֵרָה. (ויקרא יא, ה): וְאֶת הַשָּׁפָן כִּי אֵינֶנּוּ מַפְרִיס פַּרְסָה אֵין כְּתִיב כָּאן, אֶלָּא כִּי מַעֲלֵה גֵרָה. (ויקרא יא, ז): וְאֶת הַחֲזִיר כִּי אֵינֶנּוּ מַעֲלֶה גֵרָה אֵין כְּתִיב כָּאן, אֶלָּא כִּי מַפְרִיס פַּרְסָה הוּא. (בראשית ז, ג): גַּם מֵעוֹף הַשָּׁמַיִם שִׁבְעָה שִׁבְעָה, אִם תֹּאמַר שִׁבְעָה מִכָּל מִין נִמְצָא אֶחָד מֵהֶן שֶׁאֵין לוֹ בֶּן זוּג, אֶלָּא שִׁבְעָה זְכָרִים וְשִׁבְעָה נְקֵבוֹת, לֹא שֶׁאֲנִי צָרִיךְ לָהֶם, אֶלָּא (בראשית ז, ג): לְחַיּוֹת זֶרַע עַל פְּנֵי כָל הָאָרֶץ.
“From every pure animal, you shall take to you seven pairs, a male and his mate, and of the animals that are not pure, two, a male and his mate” (Genesis 7:2).
“From every pure animal…” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya in the name of Rabbi Eliezer, and Rabbi Yaakov of Kefar Ḥanin in the name of Rabbi Yehoshua ben Levi: We find that the Holy One blessed be He went out of His way to add two or three words in the Torah so as to avoid uttering an expression of impurity. That is what is written: “From every pure animal, you shall take to you seven pairs, a male and his mate,”; “and of the unclean animals” is not written here, but rather, “and of the animals that are not pure.”
Rabbi Yudan ben Rabbi Menashe said: Also, when He came to tell them [the people of Israel] the signs of an unclean animal, He began only with the signs of the pure animal:15The Torah mentions four animals that possess one of the two signs of pureness, but are missing the second. In each case the Torah first states the sign that the animal does possess, and afterwards the sign that is lacking. “The camel, because its hoof is not split” is not written [first] here, but rather, “because it brings up the cud” (Leviticus 11:4). “And the hyrax, because its hoof is not split” is not written [first] here, but rather, “because it brings up the cud” (Leviticus 11:5). “And the pig, because it does not bring up its cud” is not written [first] here, but rather, “because its hoof is split” (Leviticus 11:7).
“Also from the birds of the heavens, seven each, male and female, to sustain offspring on the face of all the earth” (Genesis 7:3).
“Also from the bird of the heavens, seven each” – if you say that this means [just seven birds] from each species, would there not be one [bird] that remains without a mate? It means, rather, seven males and seven females.
It is not that I [God] need them, but rather, it is “to sustain offspring on the face of all the earth.”
כִּי לְיָמִים עוֹד שִׁבְעָה וגו' (בראשית ז, ד), אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הֵן עָבְרוּ עַל הַתּוֹרָה שֶׁנִּתְּנָה לְאַרְבָּעִים יוֹם, לְפִיכָךְ (בראשית ז, ד): אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה. אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי הֵם קִלְקְלוּ אֶת הַצּוּרָה שֶׁנִּתְּנָה לְאַרְבָּעִים יוֹם, לְפִיכָךְ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה. (בראשית ז, ד): וּמָחִיתִי אֶת כָּל הַיְקוּם, רַבִּי בֶּרֶכְיָה אָמַר קִיּוּמֵיהּ, רַבִּי אָבוּן אָמַר יְקוּמִינֵיהּ. רַבִּי לֵוִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר זֶה קַיִן הָיָה תָּלוּי בְּרִפְיוֹן, וּבָא מַבּוּל וּשְׁטָפוֹ, שֶׁנֶּאֱמַר (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם. (בראשית ז, ה): וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּהוּ ה', זֶה שִׁכּוּן לְכִנּוּס בְּהֵמָה חַיָּה וָעוֹף.
“For in seven more days, I will make it rain upon the earth forty days and forty nights, and I will obliterate all existence that I made from on the face of the earth” (Genesis 7:4).
“For in seven more days, [I will make it rain upon the earth forty days and forty nights]” – Rabbi Shimon ben Yoḥai said: They violated the Torah that was given in forty days; therefore, [the Flood lasted] “forty days and forty nights.” Rabbi Yoḥanan ben Zakai said: They corrupted the human form that comes into being at forty days,16A fetus is considered to possess human form after forty days of gestation. therefore [the Flood lasted] “forty days and forty nights.”
“I will obliterate all existence [hayekum]” – Rabbi Berekhya said: The living beings [kiyum]. Rabbi Avun said : Its sustainers [yekuminei].17Mankind. Rabbi Levi said in the name of Reish Lakish: This refers to Cain,18Who “rose up” [kam] against Abel to kill him (Genesis 4:8). who had been suspended in abeyance until the Flood came and swept him away, as it is stated: “He obliterated all existence [yekum]” (Genesis 7:23).
“Noah did; according to everything that God commanded him, so he did” (Genesis 6:22) – this pertains to the gathering of the animals, beasts, and birds.
וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם וגו' (בראשית ז, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר שְׁנַת הַמַּבּוּל אֵינָהּ עוֹלָה מִן הַמִּנְיָן, אָמַר לֵיהּ רַבִּי נְחֶמְיָה אַף עַל פִּי שֶׁאֵינָהּ עוֹלָה מִן הַמִּנְיָן עוֹלָה הִיא בִּתְקוּפוֹת וּבְחֶשְׁבּוֹנוֹת. (בראשית ז, ז): וַיָּבֹא נֹחַ וּבָנָיו וְאִשְׁתּוֹ וגו', אָמַר רַבִּי יוֹחָנָן נֹחַ מְחֻסָּר אֲמָנָה הָיָה, אִלּוּלֵי שֶׁהִגִּיעוּ הַמַּיִם עַד קַרְסֻלָּיו לֹא נִכְנַס לַתֵּבָה.
“And Noah was six hundred years old, and the flood was water upon the earth” (Genesis 7:6).
“And Noah was six hundred years old, and the flood was water…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The year of the Flood is not included in the tally [of Noah’s years].19The Flood began when Noah was six hundred years old, he lived for three hundred and fifty years after the Flood (Genesis 9:28), and the Flood lasted an entire year. Yet the total tally of Noah’s years is given as nine hundred and fifty (Genesis 9:29). Rabbi Neḥemya said to him: Even though it is not included in the tally [of Noah’s years] it is included in the calendrical solar and lunar calculations.20Calendrical calculations are based on the number of years after Creation. For these calculations, the year of the Flood is not omitted.
“Noah, and his sons, and his wife and his sons’ wives with him, came into the ark, because of the water of the flood” (Genesis 7:7).
“Noah, and his sons, and his wife [… came into the ark, because of the water of the flood]” – Rabbi Yoḥanan said: Noah was lacking in faith; if the water had not reached up to his ankles, he would not have entered the ark.
וַיְהִי לְשִׁבְעַת הַיָּמִים וּמֵי הַמַּבּוּל (בראשית ז, י), מְלַמֵּד שֶׁתָּלָה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעַת יְמֵי אֲבֵלוּת שֶׁל מְתוּשֶׁלַח הַצַּדִּיק, כְּדֵי שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְלֹא עָשׂוּ. דָּבָר אַחֵר, וַיְהִי לְשִׁבְעַת הַיָּמִים, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ קֹדֶם שֶׁיָּבוֹא מַבּוּל לָעוֹלָם, מַאי טַעֲמָא (בראשית ו, ו): וַיִּתְעַצֵּב אֶת לִבּוֹ, וְאֵין עֲצִיבָה אֶלָּא אֲבֵלוּת, שֶׁנֶּאֱמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. אָמַר רַבִּי יוֹסֵי בֶּן דּוּרְמַסְקִית הֵם חָטְאוּ בְּגַלְגַּל הָעַיִן שֶׁהוּא דוֹמֶה לַמַּיִם, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פָּרַע מֵהֶם אֶלָּא בַּמָּיִם. אָמַר רַבִּי לֵוִי הֵם קִלְקְלוּ סִילוֹנִית שֶׁלָּהֶם אַף הַמָּקוֹם שִׁנָּה לָהֶם סִדּוּרוֹ שֶׁל עוֹלָם, דֶּרֶךְ אֶרֶץ הַמָּטָר יוֹרֵד וְהַתְּהוֹם עוֹלֶה, דִּכְתִיב (תהלים מב, ח): תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ, בְּרַם הָכָא (בראשית ז, יא): נִבְקְעוּ כָּל מַעְיְנֹת תְּהוֹם רַבָּה, וְאַחַר כָּךְ וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ.
“It was after the passage of seven days, and the water of the Flood was upon the earth” (Genesis 7:10).
“It was after the passage of seven days, and the water of the Flood” – this teaches that the Holy One blessed be He gave them a reprieve during the seven days of mourning over the righteous Methuselah,21A calculation of the various chronologies found in the first few chapters of Genesis will show that Methuselah died the very year when the Flood started. so that they might repent [in the interim], but they did not do so.
Another matter, “it was after the passage of seven days” – Rabbi Yehoshua ben Levi said: The Holy One blessed be He observed mourning over [the destruction of] His world for seven days before the Flood came upon the world. What is the source? “He was saddened in His heart” (Genesis 6:6), and sadness denotes nothing other than mourning, as it is stated: “The king is saddened over his son” (II Samuel 19:3).
Rabbi Yosei ben Durmaskit said: They sinned with the orb of the eye,22They used their eyes to covet other people’s property and ultimately steal it. that is like water; the Holy One blessed be He, too, exacted retribution against them only with water.
“In the six hundredth year of the life of Noah, during the second month, on the seventeenth day of the month, on that day all the wellsprings of the great depth were breached, and the windows of the heavens were opened” (Genesis 7:11).
Rabbi Levi said: They acted corruptly with their conduits;23They inseminated other people’s wives, and engaged in other sorts of sexual perversion. the Omnipresent, too, changed the natural order for them. The natural way of the world is that rain falls and then the depths rise, as it is written: “Depths call to depths to the sound of your conduits” (Psalms 42:8).24When the rain falls it calls out to the underground water to rise towards it. See Bereshit Rabba 13:13. However, here, “the wellsprings of the great depths were breached,” and after that, “the windows of the heavens were opened.”
בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ (בראשית ז, יג), אָמַר רַבִּי יוֹחָנָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם נִכְנַס נֹחַ לַתֵּבָה בַּלַּיְלָה, עַכְשָׁו יִהְיוּ כָּל דּוֹרוֹ אוֹמְרִים כָּךְ לֹא הָיִינוּ יוֹדְעִים בּוֹ וְאִלּוּ הָיִינוּ יוֹדְעִים בּוֹ לֹא הָיִינוּ מַנִּיחִין אוֹתוֹ לִכָּנֵס, אֶלָּא בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ, דִּרְגִישׁ לֵיהּ יְמַלֵּל. (בראשית ז, יד): הֵמָּה וְכָל הַחַיָּה, הֵמָּה עִקָּר וְהַכֹּל טְפֵלָה לָהֶם. (בראשית ז, יד): כֹּל צִפּוֹר כָּל כָּנָף, אָמַר רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי אַסֵּי לְחַבְרַיָּה, פְּרַט לְמוֹרָטַיָא וּלְקִטָּעֲיָא שֶׁהֵן פְּסוּלִין לְקָרְבְּנוֹת בְּנֵי נֹחַ. (בראשית ז, טז): וְהַבָּאִים זָכָר וּנְקֵבָה, אָמַר רַבִּי אַסֵּי פְּרַט לִסְרוּחִין וְלִמְחֻסְּרֵי אֵבָרִים שֶׁפְּסוּלִים לְקָרְבַּן בְּנֵי נֹחַ. וְהַבָּאִים זָכָר וּנְקֵבָה, אָמַר לוֹ נֹחַ וְכִי קַנִּיגִי אֲנָא, אֲמַר לֵיהּ מָה אִכְפַּת לָךְ, מוּבָאִים אֵין כְּתִיב אֶלָּא הַבָּאִים, מֵאֵילֵיהֶן הָיוּ בָּאִים. רַבִּי יוֹחָנָן אָמַר (ישעיה לד, טז): דִּרְשׁוּ מֵעַל סֵפֶר ה' וּקְרָאוּ, וּמָה אִם לְהִסָּגֵר בַּתֵּבָה שְׁנֵים עָשָׂר חֹדֶשׁ הָיוּ בָּאִים מֵאֵילֵיהֶן, לְהִפָּטֵם מִבְּשַׂר גִּבּוֹרִים עַל אַחַת כַּמָּה וְכַמָּה, הֲדָא הוּא דִכְתִיב (יחזקאל לט, יז יח): בֶּן אָדָם כֹּה אָמַר ה' אֱלֹהִים אֱמֹר לְצִפּוֹר כָּל כָּנָף וּלְכֹל חַיַּת הַשָּׂדֶה הִקָּבְצוּ וָבֹאוּ הֵאָסְפוּ מִסָּבִיב עַל זִבְחִי אֲשֶׁר אֲנִי זֹבֵחַ לָכֶם זֶבַח גָּדוֹל עַל הָרֵי יִשְׂרָאֵל וַאֲכַלְתֶּם בָּשָׂר וּשְׁתִיתֶם דָּם, בְּשַׂר גִּבּוֹרִים תֹּאכֵלוּ וְדַם נְשִׂיאֵי הָאָרֶץ תִּשְׁתּוּ אֵילִים כָּרִים וְעַתּוּדִים פָּרִים מְרִיאֵי בָשָׁן כֻּלָּם. (בראשית ז, טז): וַיִּסְגֹּר ה' בַּעֲדוֹ, אָמַר רַבִּי לֵוִי לְשַׂר שֶׁקָּבַע דְּרוֹלוֹמוֹסְיָא שֶׁלּוֹ בַּמְדִינָה, וְנָטַל אוֹהֲבוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִין, נָתַן סְפָרָגוֹס שֶׁלּוֹ עָלָיו, כָּךְ וַיִּסְגֹּר ה' בַּעֲדוֹ, בִּקְּשׁוּ לַהֲפֹךְ הַתֵּבָה, וְהִקִּיפָהּ אֲרָיוֹת שֶׁלֹא יִגְעוּ בוֹ.
“On that very day, Noah, and Shem and Ham and Yefet, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, entered into the ark” (Genesis 7:13).
“On that very day, Noah…entered” – Rabbi Yoḥanan said: The Holy One blessed be He said: If Noah enters the ark at night, his entire generation would then say this: We did not know about him [entering the ark]. Had we known about him, we would not have allowed him to enter. Rather, it was “on that very day”25In broad daylight. – let anyone who is bothered by this speak up.
“They, and every beast according to its kind, and every animal according to its kind, and every crawling creature that crawls upon the earth according to its kind, and every flying thing according to its kind, every bird, every winged creature” (Genesis 7:14).
“They, and every beast” – they26Noah and his family. are primary, and the rest are secondary to them.
“Every bird, every winged creature”27This could also be translated: “Entire birds with entire wings.” – Rabbi Eliezer said to the group, in the name of Rabbi Asi: To the exclusion of those with clipped wings and severed legs, which are not valid for offerings for Noahides.
“And they that came, male and female from all flesh came, as God commanded him, and the Lord shut it for him” (Genesis 7:16).
“And they that came, male and female” – Rabbi Asi said: To the exclusion of those with extra limbs and those with severed limbs, which are not valid for offerings for Noahides.
“And they that came, male and female” – Noah said to Him:28When God first told him “And of every living being, of all flesh, two of each you shall bring to the ark…” (Genesis 6:19). ‘Am I a hunter?’ He [God] said to him: ‘Why are you concerned? “They that will be brought” is not written here, but rather, “they that came” – they came of their own accord.’ Rabbi Yoḥanan said: “Examine the book of the Lord and read it” (Isaiah 34:16)29The prophet tells us that if we look closely in the Torah we will corroborate what he has just said, which is that all the wild animals and birds will come to the site of God’s destruction of Basra. – if to be shut up in the ark for twelve months they came on their own, to be fattened from the flesh of the mighty men, all the more so. That is what is written: “You, Son of man, so said the Lord God: Say to every winged bird and to every beast of the field: Gather and come, assemble yourselves from all around to My feast that I am slaughtering for you, a great feast upon the mountains of Israel, and you will eat flesh and drink blood. The flesh of the mighty men you will eat, and the blood of the princes of the earth you will drink: rams, lambs and goats, bulls, fattened bulls of Bashan, all of them” (Ezekiel 39:17–18).
“And the Lord shut it for him” – Rabbi Levi said: This is analogous to a prince who issued a decree of annihilation against a province, and he took his friend and placed him in prison and placed his seal upon it.30By keeping him imprisoned, he was actually saving him. So, “and the Lord shut it for him.” People sought to overturn the ark, and He surrounded it with lions so they would not touch it.
וַיְהִי הַמַּבּוּל אַרְבָּעִים יוֹם עַל הָאָרֶץ (בראשית ז, יז), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר כָּךְ הָיְתָה תֵּבָתוֹ שֶׁל נֹחַ מְשֻׁקַּעַת בַּמַּיִם, כַּסְּפִינָה הַזּוֹ שֶׁהִיא מְשֻׁקַּעַת וְעוֹמֶדֶת בַּלָּמִין. (בראשית ז, יח): וַיִּגְבְּרוּ הַמַּיִם וגו', אָמַר רַבִּי פִּינְחָס מִשּׁוּם רַבִּי לֵוִי כָּךְ הָיְתָה תֵּבָתוֹ שֶׁל נֹחַ שָׁטָה עַל פְּנֵי הַמַּיִם כְּעַל שְׁתֵּי קוֹרוֹת, כְּמִן טְבֶרְיָא לְסוּסְתָא.
“The flood was forty days upon the earth, and the water increased, and lifted the ark, and it was raised above the earth” (Genesis 7:17).
“The flood was forty days upon the earth” – Rabbi Pinḥas said in the name of Rabbi Levi: So Noah’s ark was submerged in the water, like a ship that is submerged while standing in the port.31That is, its hull is partially submerged at the port, until it touches the ground. [Only after that:] “The water increased [and lifted the ark]…” – Rabbi Pinḥas said in the name of Rabbi Levi: So Noah’s ark floated on the water’s surface as if on two planks,32Like a light boat that is placed on two wooden planks, which, not being submerged in the water at all, travels lightly across the water. like from Tiberias to Susita.33A short distance, travelled easily.
וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל הָאָרֶץ וגו' (בראשית ז, יט), רַבִּי יוֹנָתָן סְלַק לְמִצְלֵי בִּירוּשָׁלַיִם, עֲבַר בַּהֲדֵין פְּלָטָאנֵיס וַחֲמָתֵי חַד שָׁמְרֵיי, אֲמַר לֵיהּ לְהֵיכָן אַתְּ אָזֵיל, אֲמַר לֵיהּ לְמֵיסַק לְמִצְלֵי בִּירוּשָׁלַיִם. אֲמַר לֵיהּ לָא טַב לָךְ לְמִצְלֵי בַּהֲדֵין טוּרָא בְּרִיכָא, וְלָא בְּהַהוּא בֵּיתָא קַלְקַלְתָּא. אֲמַר לֵיהּ לָמָּה הוּא בְרִיךְ, אֲמַר לֵיהּ דְּלָא טָף בְּמוֹי דְּמַבּוּלָא. נִתְעַלְמָה מֵעֵינֵי רַבִּי יוֹנָתָן וְלֹא הֱשִׁיבוֹ לְשָׁעָה, אֲמַר לוֹ חַמָּרֵיהּ, רַבִּי תַּרְשֵׁינִי וַאֲנִי מְשִׁיבוֹ, אָמַר לוֹ הֵין. אֲמַר לֵיהּ אִין מִן טוּרַיָיא רָמַיָא הוּא, הָא כְתִיב (בראשית ז, יט): וַיְכֻסּוּ כָּל הֶהָרִים הַגְּבוֹהִים, וְאִין מִן מָכַיָא הוּא לָא אַשְׁגַּח בֵּיהּ קְרָיָא וְלָא אַחְשְׁבֵיהּ כְּלוּם. מִיָּד יָרַד לוֹ רַבִּי יוֹנָתָן מֵעַל הַחֲמוֹר וְהִרְכִּיבוֹ שְׁלשָׁה מִילִין, וְקָרָא עָלָיו שְׁלשָׁה מִקְרָאוֹת (דברים ז, יד): לֹא יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ, אֲפִלּוּ בַּבֶּהָמוֹת שֶׁבָּכֶם. (שיר השירים ד, ג): כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ, הָרֵיקִין שֶׁבָּכֶם רָצוּף תְּשׁוּבוֹת כְּרִמּוֹן, הֲדָא הוּא דִכְתִיב (ישעיה נד, יז): כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח וְכָל לָשׁוֹן תָּקוּם אִתָּךְ לַמִּשְׁפָּט תַּרְשִׁיעִי זֹאת נַחֲלַת עַבְדֵי ה' וגו'.
“And the water accumulated exceedingly upon the earth, and all the high mountains under the entire heavens were covered” (Genesis 7:19).
“And the water accumulated exceedingly upon the earth” – Rabbi Yonatan was once going up to pray in Jerusalem. He was passing near Palatinos34The sacred precincts of the Samaritans on Mount Gerizim. when he saw a certain Samaritan. He [the Samaritan] said to him: ‘Where are you going?’ He said to him: ‘I am going up to Jerusalem to pray.’ He said to him: ‘But is it not preferable for you to pray on this blessed mountain, and not on that mountain of ruins?’ He said to him: ‘In what way is it [Gerizim] blessed?’ [Replied the Samaritan:] ‘In that it was not inundated in the Flood.’ It [a response] escaped Rabbi Yonatan, and he did not answer him at that moment. His donkey driver35Who was leading the donkey that Rabbi Yonatan was riding. said to him: ‘Rabbi, allow me and I will answer him.’ He said to him: ‘All right.’ He said to him [the Samaritan]: ‘If it [Gerizim] is one of the highest mountains, is it not written: “All the high mountains…were covered”? And if it is one of the lower ones, the verse does not pay any attention to it and gave it no consideration at all.’36The Torah did not even bother to mention that the lower mountains were submerged, having already stated that the highest mountains were. Immediately, Rabbi Yonatan dismounted the donkey and led him on it37Rabbi Yonatan had the driver ride on the donkey in his place. for three miles [to honor him]. He applied three verses to him: “There will not be an infertile male or a barren female among you, or among your animals [behema]” (Deuteronomy 7:14) – even among the animal drivers [bahamot] among you.38Even the lowly animal drivers will not be “barren” of wisdom. “Your temple [rakatekh] is like a pomegranate slice behind your braid” (Song of Songs 4:3) – even the empty ones [reikanin] among you are as full of responses as a pomegranate [is full of seeds]. That is what is written:39This is the third verse. “Any weapon crafted against you will not succeed, and any tongue that will rise against you in judgment will be condemned. This is the inheritance of the servants of the Lord…” (Isaiah 54:17).
חֲמֵשׁ עֶשְׂרֵה אַמָּה וגו' (בראשית ז, כ), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר חֲמֵשׁ עֶשְׂרֵה אַמָּה בָּהָר וַחֲמֵשׁ עֶשְׂרֵה בַּבִּקְעָה. רַבִּי נְחֶמְיָה אָמַר חֲמֵשׁ עֶשְׂרֵה אַמָּה בָּהָר, אֲבָל בַּבִּקְעָה כָּל שֶׁהֵן. (בראשית ז, כא): וַיִּגְוַע כָּל בָּשָׂר הָרֹמֵשׂ וגו', (בראשית ז, כב): כֹּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו וגו', רַבִּי שְׁמוּאֵל חַתְנֵיהּ דְּרַבִּי חֲנִינָא חַבְרְהוֹן דְּרַבָּנָן אוֹמֵר, כָּאן הוּא עוֹשֶׂה נְשָׁמָה רוּחַ, וּלְהַלָּן הוּא עוֹשֶׂה נְשָׁמָה נֶפֶשׁ, מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן וְאֶת הָאָמוּר לְהַלָּן כָּאן, תַּלְמוּד לוֹמַר חַיִּים חַיִּים לִגְזֵרָה שָׁוָה. מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ, פְּרַט לַדָּגִים, וְיֵשׁ אוֹמְרִים אַף הֵן הָיוּ בִּכְלַל מְאֻסָּפִין, אֶלָּא שֶׁבָּרְחוּ לַיָּם הַגָּדוֹל לָאוֹקְיָנוֹס. (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם (בראשית ז, כג): וַיִּשָּׁאֶר אַךְ נֹחַ, רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אַךְ מִעוּט, שֶׁאַף הוּא הָיָה גוֹנֵחַ דָּם מִפְּנֵי הַצִּנָּה.
“Fifteen cubits upward the water accumulated, and the mountains were covered” (Genesis 7:20).
“Fifteen cubits…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Fifteen cubits in the mountain, and fifteen cubits in the valley.40The water level miraculously followed the contour of the land it covered. Rabbi Neḥemya said: Fifteen cubits in the mountain, but in the valley an indeterminate amount.41The water was level all over, reaching fifteen cubits over the mountains and as many cubits as necessary over the valleys.
“And all flesh that crawls upon the earth, of the birds, and of the animals, and of the beasts, and of all the swarming creatures that swarm upon the earth, and all mankind, perished” (Genesis 7:21).
“All in whose nostrils was the breath of the spirit of life, from all that was on the dry land, died” (Genesis 7:22).
“All flesh that crawls…perished…all in whose nostrils was the breath [nishmat] of the spirit [ruaḥ] of life [ḥayim]…” – Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama ruaḥ, and elsewhere it calls neshama nefesh.42“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7). From where is it derived that we should apply what is stated here, there, and what is stated there, here?43That is, all of these terms are referring to a single soul, and man does not have multiple souls. The verse states: Ḥayim, ḥayim44The word ḥayim appears in both verses. as a verbal analogy.
“From all that was on the dry land, died” – to the exclusion of fish. Some say that they were included in [the decree] to be annihilated, but they fled to the Great Sea, to the Atlantic Ocean, [where they survived].
“He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens, they were obliterated from the earth; only Noah remained, and they that were with him in the ark” (Genesis 7:23).
“He obliterated all existence…only [akh] Noah remained” – Rabbi Huna in the name of Rabbi Yosei: Akh is an exclusionary term. This was because he, too, was groaning and spitting blood due to the cold.45Akh indicates that although Noah “remained,” he was diminished in his health.